The fore-ordination of Christ. 2. The time of it before the foundation of the world Who â—â—â—â—ly was fore-ordained This word leads us beyond time into the secret and eternall counsell of God giving us a glimpse of Gods eternall statutes especially concerning the eternall happinesse of the Elect by Christ. All Scripture intreats either of God or his works The works of God are either internall or externall The internall are likewise eternall before time The externall are in time Of God the Scriptures draw us a perfect image as the weaknesse of man can be capable of it Of the works of God externall and in time the Scripture likewise plentifully discourseth as far as is needfull to salvation Of the works of God internall there is also some little glimpse given in Scripture not so much to satisfie the curiosity of mens minds as to ravish the hearts of the godly with incitations that might the better guide them to contentment in their happy estate yet there is but little because men should not be led aside from attending the present meanes of their everlasting happinesse and because as yet the nature of man is not capable of so glorious revelations The works of God before time are either personall or essentiall The personall works are such works ad intra as passe from the three persons in the Trinity one to other incommunicably as the begetting of the Sonne the proceeding of the holy Ghost The essentiall works are such as all the three persons doe joyne in without division and these are those eternall statutes or decrees the making of those unsearchable lawes concerning the disposing of the Kingdome of God in time in the erecting and ordering of the world God as a wise Carpenter before he build resolves upon the plot in his head and as a wise King before he enters into the administration of the Kingdome resolves upon the lawes by which to governe it These statutes have in Scripture foure singular praises 1. They are in respect of us unsearchable far beyond the reach of any mortall braine Rom. 11. 2. They are marvellous glorious for the wonderfull majesty and mercy and justice of them such as to looke in at them but through a chincke as it were ravisheth the Apostle into that exclamation depthsâ— c. Rom. 11. 3. They are unchangeable like the lawes of the Mâ—der and Persians so as they never lose a jot of their force till they come â—or the last pâ—â—iod Rom. 8.30 4. They are eternall as here is said before the foundation of the world so Eph. 1.5 Mat. 25.34 The Lord hath drawne these statutes in foure books each containing a severall draught of them 1. The first is the booke of nature Hee hath iugraven certaine ordinances unchangeable in the creatures by viewing which impressions man might be made without excuse 2. The second is the booke of conscience The Lord in the hearts of the Elect causing an impression of immortall truths wherein he declares his will so far as may concerne the salvation of that particular Elect of God 3. The third is the booke of Scripture in which he hath drawne a most exact draught of his lawes and will for so much as may concerne the salvation of all or any of Gods Elect. 4. Now the fourth and most absolute booke of statutes is that booke of life wherein from all eternity God hath enrowled the nature and ends of all things and there are also many other things besides the salvation of the Elect Psal. 139.16 a speciall part of which is the Lambes booke of life Revel 21.27 Now unto this booke doth this word fore-ordained leade us The word in the Originall is properly fore-seâ—ne Now there are three kinds of fore-sight 1. First that bare knowledge of things and this reacheth to all things that ever shall be 2. Secondly that knowledge of approbation God knowing man above others with his speciall favour this reacheth onely to the Elect. 3. Now there is a third kind of knowledg or fore-knowledg when God is said to know things as a Judge doth in giving sentence Hence Plebiscitum was an ordinâ—â—ce made by the commons and so when the Judge had sentenced a cause he was said to have knowne the cause In this last sense the word is here taken and therefore well rendred fore-ordained to note such a fore-sight as had a determination and statute in it The decrees of God are by some Divines distinguished by the names of Providence and Predestination Providence they would have containe all that order that the Lord tooke from all eternity concerning all things in the world whatsoever so as there is nothing but is lyable to Gods decree Now Predestination comprehends onely those decrees that concerne the reasonable creatures and especially those that concerne the Election of some of them There is a threefold Election or the Elect may be cast into three ranks 1. There is the Election of man unto salvation 2. There is the Election of Angels unto confirmation in their estates 3. There is the Election of Christ unto the Mediatorship and headship over Angels and men Of this hee meanes here and the decree concerning the Election of Christ is the most illustrious of all the rest and concernes the execution of the most glorious worke that ever was to be in the world The summe then is that the Lord in his booke of eternall statutes hath recorded and determined concerning this course of saving man by the mediation of his Sonne Christ is fore-ordained in respect of his office of Mediatorship not simply in respect of his person as God for so hee is not the person predestinated but with the Father and holy Ghost it is he that doth predestinate 〈◊〉 s he was to shew himselfe God made man as Mediator beâ—weene God and man so he was subject to that ordinance Quest. Now what use may be made of this that we here find that God is so carefull to make all sure concerning our redemption in Christ Answ. First it may serve for consolation we need never doubt but God will accomplish all his goodnesse to us in his Sonne seeing hee hath bound himselfe and Christ to it by his everlasting decrees it is an ordinance must never be changed we see God after all this time acknowledgeth it in this texâ— to be belâ—eved to the worlds end Secondly it may serve for instruction 1. Shall we not be ashamed of our negligence that have not with all diligence laboured to make our calling and election sure when wee see God so carefull to make all sure 2. Shall wee not ever willingly be subject to Gods statutes and lawes when we see Christ himselfe subject himselfe to Gods ordinances and that from all eternity 3. Shall we not long for those times when those eternall statutes shall be opeâ—ed and Gods counsels displayed to our infinite joy Thirdly it may informe us concerning Gods wonderfull hatred of sinne in that from eternity he cannot
and soberly in this present world else thou câ—â—st never meete with true peace further then thou art good and true in thy heart and as thou increasest in the care of reformation in thy life so shalt thou increase in every good and perfect â—ift till thou come to a ripe age in Iesus Christ Tit. 2.12 Esay 32.16 Psal. 125. ult This likewise may bee comfortable to a poore Christian and that two wayes 1. First If he consider that grace is not given all at once but by degrees and therefore hee must not bee discouraged though hee have many wants 2. Secondly if he consider the bountifulnesse of God to all that seeke grace and peace it may be had in abundance For the Apostle implies that God will multiply grace and peace if wee bee constant in the use of the meanes and glorifie him by seeking to him hee will give liberally and reproach no man And thus much of the salutation Verse 3. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us againe unto a lively hope by the resurrection of Iesus Christ from the dead HItherto of the salutation the substance or the body of the Epistle followes the doctrine whereof is two wayes to be considered 1. as it is propounded 2. as it is repeated Three things are principally propounded and the same also repeated or gone over againe For there is first matter of consolation 2. Matter of exhortation 3. Matter of dehortation The consolation is from this third verse to the thirteenth of this Chapter The exhortation is from ver 13. of this Chapter to ver 8. of the 3. chap. The Dehortation is from ver 8. of the 3. chap. to the end of that chapter Then doth the Apostle a little changing the order goe over the same three things againe For he exhorts from ver 1. of chap. 4. to the 12. ver of the same chap. and then he comforts from ver 12. to the end of the 4. chap. and the Dehortation he lodgeth under request to the Elders and the people chap. 5.1 to 12. In this first part he intends to comfort where I consider first the Proposition of comfort ver 3 4 5. Secondly and the confirmation of that comfort ver 6 to the 13. In the Proposition I observe first the maner of propounding and the arguments themselves by which he would comfort The maner of the Proposition is that it is expressed in forme of thankesgiving in these words Blessed be the God and father of our Lord Iesus Christ. The arguments of consolation are 3. The first is taken from our Regeneration ver 3. the second from our Glorification ver 4. the third from our Preservation unto glory ver 5. Blessed be God c. Two things I observe from the coherence of these words First that a Christian can be in â—o such distresse but hee hath still cause to be thankfull to God for many blessings though he be a stranger and used like a stranger though he be scattered and driven to and fro yet in all the dayes of his dispersion hee may observe many memorable things for which he ought to blesse God Secondly that a Christian should never thinke of spirituall blessings but his heart should kindle in him with desire to praise God for them Blessing is diversly taken or caryed sometimes man blesseth man sometimes God blesseth man sometimes man is said to blesse God and so here Man blesseth God three wayes 1. In his heart when being refreshed with Gods favour and inflamed with the joyes of his presence and nourished with the sense of his blessings hee doth lift up his heart within him inwardly with affection striving to laâ—d God and acknowledge his mercy 2. In his tongue when he taketh to him words and openeth his lips to confesse and praise God either in secret or openly either privately or publikely 3. In his workes and that 4. wayes â— When hee sets up memorialls of Gods great workes or deliverances 2. When hee receives the Sacrament setting himselfe apart to celebrate the memory of Christs death by which the covenant of God was confirmed and the fountaine of all grace opened David when hee would render thankes unto God takes the cup of salvation And the Sacrament is called the Eucharist from giving of thankes and so the cup is called the cup of blessing 3. By the obedience of his life striving to glorifie God in a holy conversation 4. And lastly by shewing mercy and thereby causing the hearts and lives of others to blesse God Great reason hath man to blesse God 1. For God is blessednesse it selfe and whether should the water runne but into the sea from whence it is originally taken 2. Besides the Lord hath required our praise as the chiefe meanes of glorifying him 3. And thirdly he hath blessed us and therefore we have great reason to blesse him He hath blessed us in the creatures blessed the worke of our hands blessed the fruits of our loines blessed us in his sonne blessed us by his Angells blessed us by his Ministers blessed us in the blessings of the Gospell and blessed us in the fruits of the earth blessed us in his house and in our owne houses blessed us in our Sabbaths Sacraments the Word Prayer c. blessed us in our soules bodies states names c. And therefore let the people praise thee O God yea let all the people praise thee All thy workes praise thee and the Saints shall sing of thy praise and of the glory of thy power and the majesty of thy kingdomâ— The God and Father of our Lord Iesus Christ c. This periphrasis is used to distinguish our God from the god of Turkes Jewes and Pagans The Lord was used to be knowne to the olde Church by the names of the God of Abraham the God of Isaac and the God of Iacob but now in the Church of the Christians he is celebrated by the name of the God and Father of our Lord Iesus Christ. Two things are here affirmed 1. that God is the God of Christ. 2. that he is the Father of Christ It is not against the use of Scripture to say that God is the God of Christ for Iohn 20.1 Christ saith I goe to your God and to my God and Psal. 45.7 it is said of Christ God even tâ—y God hath annointed thee with the oyle of gladnesse above thy fellowes Now if any aske how this can be that God is the God of Christ I answer by distinguishing the natures in Christ. If you consider Christ in his divine nature he is God of himselfe but not sonne of himselfe His person is of the Father but his essence is of himselfe but I thinke that this is properly taken or meant of his humane nature for that he received from God by the mighty working and over shadowing power of the holy Ghost
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
wonderfull mercy in calling us doth appeare by the consideration of the things unto which we are called We are called 1. To his marvellous light 1 Pet. 2.9 2. To the fellowship of his Son Jesus Christ 1 Cor. 1.9 3. To liberty and a wonderfull free estate from the servitude of sinne Satan the world the ceremonies of Moses c. Gal. 5.13 4. To the grace of Christ Gal. 1.6 even to a holinesse better then that in Adam Rom. 1.7 5. To an estate of immunity and free pardon Rom. 5.31 6. To all safety Esay 41.1 2 3. Rom. 8.28 7. To the glorious kingdome of Jesus Christ 2 Thes. 2.14 1 Thes. 2.12 2 Pet. 1.3 and 1 Pet. 5.10 The consideration of this wonderfull grace of God in calling us may imply the misery of such as have not imbraced Gods calling as it is set out Prov. 1. Luke 14. with Mat. 22. Esay 50.2 61.4 Ier. 7.13 14 15. 35.17 Let such then as have the meanes and are somewhat touched looke to it seriously that they turne to God with their whole hearts lest as Mat. 20.16 2. It should enflame every one of us to make our calling sure 2 Pet. 1.10 3. We should stir up our selves to live as may become the called of God as these Scriptures shew 1 Pet. 2.9 c. 3.9 2 Tim. 6.11 12. 1 Thes. 2. â—2 Eph. 4.1 4. Gal. 5.13 as also the use of this consideration in this text shews Lastly considering our daily trespasses let us still goe to God as to a Father and cry with humility we are no more worthy to be called thy sons c. Thus of the first point or what viz. calling The second is who calleth uâ— It is here said He that is God We must understand that our calling is the work of the whole Trinitie for it is given to the Father Gal. 1.6 to the Sonne Rom. 1 2. 1 Pet. 5. 10. to the holy Ghost 1 Ioh. 2.7 so that this He is the Gâ—d of all grace the whole Trinitie There is a rule among Divines that the works of God which are without are undivided The are two sorts of works 〈◊〉 God inward aâ—d outward The inward are proper to each person as to beget proper to the Father to proceed to the holy Ghost c. Now the outward works such as decrees before time and Creation Providence Calling c. in time are common to all three persons not that every particulaâ— aâ—t is the act of all three persons for that cannot be true for onely the Sonne was incarnate But the meaning is that in the generall wor k each worketh in his owne order and nature as in Redemption the Father worketh by willing and sending the Son by assuming our nature and suffering c. the holy Ghost by applying and confirming Now calling is one of the workâ— in common The câ—nsideration of this that it is God that calleth us may 1. Comfort us in the assurance of his faithfulnesse hee calls us that is unchaâ—geable 1 Thes. 5.24 1 Cor. 1.8 9. 2. It should bind us the stronger to the care of a life answerable to his greatnesse that hath called us You. 1. Not all men there is a restraint and limitation of the effectuall calling it is absurd to grant a calling out and yet say it is universall 2. This you imports all sorts of men though not every one of every sort yet without exception of outward conditionâ— Jewes and Gentiles Rom. 9. 24 25. bond and free 1 Cor. 7. Hath Our vocation is past it is no more to be renewed we are justified and sanctified daily but not called we can be but once borne in nature nor can we be any more called or regenerate in grace Thus of the first point viz. whom we must imitate viz. God that called us The second is in what we must imitate him viz. in holinesse Is holy There are foure sorts of holinesse Independant and unlimited viz. the holinesse of God 2. Independant and limited viz. the holinesse of Christ for the holinesse of his divine nature is independant and the holinesse of his humane nature is limited for it is finite 3. Dependant and unlimited and such is the holinesse of the Scriptures Dependant it is for it is of God Vnlimited it is for it intreats of all kinds of holinesse whatsoever 4. Dependant and limited and such is the holinesse in man and Angels it is the first kind of holinesse is here meant There is a threefold holinesse in God or hee is holy three waies 1. By nature being void of all corruption or change 2. By administration and so his holinesse is his justice in distributing rewards to the good and punishment to the evill 3. By conception for the Lord doth conceive the Idaea or the patterns of the holinesse of all the reasonable creatures The Carpenter conceives first the frame of his house in his head and then buildeth it according to the patterne So doth God conceive first the holinesse that is fit for the creature and then works it in them This Idaea or patterne of holinesse or vertues in God is either internall in the mind of God from eternity or externall in the word of God Now the holinesse of God that we are to imitate is both that holinesse which God hath conceived in the patterne exprest in the word and also that which is in the nature of God as it is described in the word There is also a holinesse of works in God which we must imitate I mean of particular works as in carriage toward enemies Mat. 5. in mercy Luk. 6. in love Eph. 5.1 and thus as children we should imitate the holy nature as it were of our heavenly Father Now by the way we must know that God is not holy by any legall holinesse as men are that is his holinesse stands not in the observation of any law given by any other but is himselfe the rule of all holinesse so as things are not first holy and then God doth them but God doth them and therefore they are holy Thus of the second thing The third followes viz. how we must imitate God in holinesse viz. in being holy in all manner of conversation So be you holy in all manner of conversation There are eight doctrines may be noted in these words 1. That without holinesse we cannot be accepted with God we have no communion with him nothing but holinesse will serve the turn Heb. 12.14 1 Ioh. 1.6 2. It must be holinesse indeed not the picture of it will serve the turn nor counterfeit holinesse nor temporary holinesse nor civill honesty 3. If Christians want holinesse the fault is in themselves for he saith be ye holy implying if they be not so it is because they are carelesse and will not labour for it and great reason the blame should lie upon us if wee will still neglect sanctification 1. Having such a great recompence of reward set before us 2. Having
It should teach us by all means to labour about assurance that we might with boldnesse and confidence goe unto God and cry Abba Father 2. That he that is the Father of the Elect will be the Judge of the world Though it be hard for a pittifull man to be strict in punishing yet with God his mercy and justice doe not fight one against another The Use is to warne wicked men to take heed how they apply the promises and prerogatives of the godly to themselves for God will certainely judge them according to their estate 3. Constant prayer is a great meanes of comfort against the feare of judgement in this life and against the hurt of it in the last day Luke 21.34 The Use is to shew us how wee may remedy the feare of death and judgements much prayer and calling on the Name of God will exceedingly availe 4. That to call on God as a Father will not serve turne unlesse our practice answer our prayers unlesse we passe the time of our sojourning in feare it is not any pattering our of words will serve the turne nor praying for customes sake it must be such a prayer as makes us afraid to sin before such a Father 〈◊〉 such a Judge 5. Whâ—n he saith if we call it imports that many professe God to be their Father who yet doe not shew it to be so by daily and constant calling upon his name It is a great question whether many that professe God and his truth doe indeed conscionably pray unto him which should awaken us and make us settle close to the practice of daily prayer 6. It is a lawfull prayer that is directed to one of the persons of the Trinity in the outward forme of words I meane that though we should name onely the Father and not mention the Son or holy Ghost yet the prayer were lawfull so as 1. We doe not exclude the other persons in our judgements and affections 2. That we desire upon the present occasion to compell our hearts to a more speciall meditation of the glory of one of the persons as the occasion of the matter requireth But the maine and principall doctrine is that God as he is our Father shall be our Judge If any aske How then is Christ commonly said to be our Judge Act. 17.30 I answer that the last judgement being a work ad extra is common to all the three Persons and is so attributed in Scripture but in different respeâ—ts for the authority of the last judgement is in the whole Trinity but the execution of it is in the Sonne This doctrine must needs be comfortable to the godly who would feare the tryall when his owne Father is Judge yea and law-giver and hath before promised infinite mercy and is an everlasting Father 〈◊〉 compassion never failes for so is God to us and hath given pledge and seales and earnest of assurance that it shall goe well Thus of the person who shall judge The manner followeth Without respect of persons Theâ—e are 〈◊〉 downe many admirable praises of the justice of these last Assises whereof this is one that here shall be no respect of persons It pleaseth God in so great mysteries as this is not to set downe all at once but to distill some few memorable things and those severally both to excise diligence in the study of the Scriptures and to imply the disability of our na 〈…〉 comprehend much at once of such dreadfull things Not to respect persons in judgement hath divers things in it It is to judge without 〈◊〉 â—t is to judge without care how the judged takes it it is to judge without respect of their strength or disgrace it is to take no reward 〈…〉 accept the persons of great men for their greatnesse or riches sake it is to be led with no colours or vain pretences it is to judge according to truth and not according to opinion or the common voice and tâ—us much and much more is imported in this justice of the Lord at that day The Use is 1. For humiliation and terror to wicked men This should wonderfully pierce them â—o hear how they must speed at that day their judgement shall not be to amend them but to confound them the same God that hath dealt with other men in justice will judge them also and this may increase the terror that there will be no taking of rewards nor can riches availe in the day of wrath Iob 36.18 19. unlesse it be to increase their judgement Iam. 5.1 3. 2. For instruction it may teach divers things 1. To chase out all evill conceits and secret boilings of the heart against God Iob. 34.19 2. To humble our selves now in the dayes of our flesh and make our peace with God before this day come Deut. 10.17 Iob 34.19 32 33. 3. To imitate this praise in God not to know men after the flesh or to judge of things according to outward appearance or the opinion of the world especially not to give titles to men Iob 32.21 and especially Judges and such as rule others should looke to this 2 Chron. 19.7 Col. 3.25 4. To long to see that day every body delights to be at the Assises and we see how men are pleased and that wonderfully when Princes doe justice upon great persons we gladly hearken after it and continually talke of it how then should we long to see this last and greatest judgement the like to which never was in the world scarce any glimpse of it 3. It may serve for singular consolation to all the godly especially it may incourage the poore and all inferiors to doe their duties since here they shall be assured of acceptation and the oppressed shall here be righted Act. 10.34 Col. 3.11 Eph. 6.9 Rom. 2.11 Iudgeth The manner of propounding the time is to be obserued There is a threefold judgement 1. The first judgement was that executed upon Angels and men fallen in the beginning of the world 2. There is also a middle judgement even that by which God in this life judgeth the righteous and the wicked every day 3. Now there is also the last judgement to be performed in the end of the world and that is here meant yet the Apostle well expresseth it in the present tense to note 1. The speedinesse of it he will come to judgement wonderfull quickly either by particular or generall judgement Phil. 4. Iam. 5. 2. The suddennesse of the judgement he many times comes on a wonderfull sudden Iob 36.33 and at the last he will come as a theefe in the â—ight 1 Thes. 5.2 3. But principally it noteth the certainty of it it is as sure as if it were now a doing certainty I say in freedome both from inconstancy and impediments There are many things may assure us of the certainty of the last judgment 1. The constant doctrine of it before the Law Iud. 15. under the â—aw by David Psal. 50.
before did signifie our sin-guiltinesse and were as an obligation and hand-writing against us Col. 2.14 Secondly they were a badge to distinguish the Jewes from all other nations Gen. 17.13 14. Thirdly they were shadowes and typicall adumbrations of Christ and his benefits Heb. 9.9 10. and 10.1 4. Fourthly they were as a Tutor or Schoole-master to instruct and keepe them under in the minority of the Church Gal. 4.1 2. Now all these uses are abolished by Christ For our condemnation is taken away by Christ and so the hand-writing is cancelled Col. 2.14 and the Gentiles and Jewes are made all one people Ephes. 2.14 15. and Christ the substance and body is come and therefore the shadowes must vanish Col. 2.17 and the heire is as it were now at age and therefore needs not Tutors and Governors Gal. 4.1 2 3. As for the freedome of Christians from the Judiciall Lawes that must bee understood with a distinction for so many of the Judiciall Lawes as did agree with the common politicall law of Nature are in force only so much of the Judiciall Law as did onely concerne the singular and particular policy of the Jewes is abolished Where the reason of the Law is universall the Law bindes all where the respect and reason of the Law is fitted onely to the condition of that people there the Law isâ—abolished Sixthly from servile feare unto which we are and were in bondage by Nature and so we are freed from the servile feares of the grave of men of death there was a spirit of bondage in us by nature wee durst not come into Gods presence and legall terrours did lye at the doore of our hearts to drive us to despaire of mercy or acceptation But when Faith came then the spirit of bondage went away and the hearts of Christians are emboldened with spirituall liberty and firme confidence taking delight in the Law of God in the inner man Rom. 8.15 Luke 1.74 And there was likewise in us by Nature a feare of the reproach and rage of men and the oppositions and scornes of the world from which Gods children are so delivered that many times they have contemned the uttermost fury of Tyrants as Daniel and his companions and the Martyrs and the Patriarchs and Moses c. and from the feare of death We were all in bondage to it all our life but now Christ hath delivered us by destroying him that had the power of death Heb. 2.14 15. This of the first point what we are forced from Now for the second what we are free to and therein are divers comfortable considerations First we are free to the favour and fellowship of God the Father and of the Sonne and of the holy Ghost 1 Ioh. 1.3 7. 1 Cor. 1.9 Ioh. 17 21. 2 Pet. 1.4 1 Ioh. 5.24 Secondly we are free to the Communion of Saints wee are fellow Citizens with the Saints we are written in the writing of the house of Israel and acknowledged as members of the Congregation of the first-borne This is an Article of our Faith Ephes. 2.20 and 3.6 and 4.4 5. Heb. 12.18 c. Thirdly we are free to all the promises of Grace those rich and precious promises we may safely imply they are ours 2 Pet. 1.4 Ephes. 3.6 Fourthly we are free of Gods chamber of Presence we may goe in when we will and aske what we will and it shall be done unto us wee are free to put up as many petitions and suits as we will wee are free to the Throne of Grace Heb. 4.16 Ephes. â— 12 and so in generall wee are free in the whole House of God even to the use of all his ordinances Ioh. 6.36 Fiftly we are free in respect of things indifferent and all things are indifferent that are neither commanded nor forbidden in the Word of God all the restraints that in the time of the old Testament lay upon any creature are now taken off so as all the creatures of God are good and lawfull All things are pure to the pure Titus 1.15 1. Tim. 4.4 Rom. 14. so are dayes meats garments c. So as now Christians may use them or omit them freely Note what I say use as well as omit For some are so singular or simple as to thinke Christian liberty doth only make reference to omit but not to use meats garments dayes or indifferent ceremonies whereas they restraine Christian liberty that forbid the use of those indifferent things as well as they that dislike the omitting only in using men must take heed as hath been shewed before of the opinion of merit worship or necessity to holinesse or salvation which is that which is condemned by the Apostles Uses The Use may be first for humiliation to wicked men for hereby is implyed that they are in great bondage and not free for howsoever it is true that every wicked man in Christian Churches is freed from that yoke of Moses lawes yet in all the rest they are in danger still and bondage They stand bound by the covenant of works to the absolute keeping of the Law because none have the benefit of the new covenant till they be in the same and so all their saylings of the perfect fulfilling of the Law are imputed to them and they are under the execration and all the curses of the Law They are iâ— bondage to the tyrannie of their owne sinnes and have the divell intrenched in strong holdes in their soules They would bee troubled to know that the divell did possesse their bodies and yet doe not consider that the divell doth certainely possesse their soules every wicked man is possessed Besides they are in bondage by these servile feares they dare not set their hearts in Gods sight It is a death to them nor dare they for Religions sake displease men and the feare of death is like a continuall death to them and for all this they are never helped till their hearts be turned to God Secondly we may hence gather the difference between the liberty of the New Testament and that in the Old In the old Testament godly men were free from the rigour and curse of the Law and from the dominion of sinne and power of the divels and from servile fearest onely in the new Testament there are these three things added 1. That the doctrine of liberty in the former things is more cleere and more generally revealed 2. That we are freed from the Mosaicall Lawes 3. That we have liberty in things indifferent A third Use may bee for instruction to teach men to trie their interest to this freedome For such men onely are made free that beleeve in Christ Ioh. 1.12 and resolve to continue in the Word Ioh. 8.31 and are weary and heavie loaden Mat. 11.29 and are throughly turned to God 2. Cor. 3.16 17. Lastly our Christian liberty may be a great comfort to our hearts if wee consider seriously the great miseries we are freed from and the great priviledges we are
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
have his brothers wife nor must the Corinthian that married his fathers wife be suffered to dwell with her 1 Cor. 5. 3. Diviâ—es generally agree that if there be a precontract with another person in verbis de praesenti in the words of the present time made with consent of parents c. then the marriage after with another is a meere nullitie and such dwelling together is whâ—redome Zanchius brings reason for this from the law of God and Nature and civill and common lawes 4. If a marriage be made without the free consent of the parties or in cases where they are not able to give a free conâ—ent as in the marriage with children under age or with mad men or persons that are drunk when they give consent and doe disclaime it when they are sober These are nullities in the common opinion of Divines of all sorts and the reason is because the consent of parties is essentially requisite to such a bond 5. If there be error personae an errour of the person that is if a man mean to contract marriage with one person and another person is given him as when Leah was given in stead of Rachel to Iacob Divines agree that Iacob might have rejected Leah and that his owne consent afterwards did onely bind him to dwell with her But yet errour about the condition or state of the person is no nullitie If a man contract himselfe to a woman he thinkes to be a free woman and she proves a bond woman or he thinkes he marries with a rich woman and she proves a poore woman these errours do not cause a nullitie he must live with her for all this 6. If marriage be contracted with such as are utterly and incurably unapt for marriage this marriage is a nullitie as in the case of Eunuchs some kinds of incurable palsies or the like And about this I finde no difference amongst Divines Zanchius and some other Divines goe further and pronounce nullities in the cases following as If marriage be contracted yea and celebrated without the consent of parents He brings many arguments from the Law befoâ—e Moses and from the Law of Moses from the testimony of the Apostle Paul and from the lawes of Nations and from the Fathers If marriage be contracted or celebrated with such as have any notorious contagious disease which is knowne to be incurable as the Elephantiasis or worse kind of leprosie or the like because this will prove a mischiefe to the party cleere and to his children and to the Common-wealth and God ordained not marriage to be a mischiefe but a help If marriage be celebrated with a woman that is found to be with child by another man Yea he enclines to those that thinke the marriage of a Christian with an Infidell as a Jew Turke or Pagan as being the knowne and professed enemies of Christ is likewise a nullitie Hee gives many probable reasons and quotes divers authors for the opinion But for my part I dare not venture so farre especially to be peremptorie in it much lesse have I attained to the learning of those Divines that thinke Veneficium versus hanc Witchcraft disabling a man towards that woman onely to be a sufficient cause of a nullitie in the marriage Thus of the case of nullities For the case of divorce I thinke that rule of our Saviour binds peremptorily that no man may put away his wife but only in the case of fornication Mat. 19.9 In that case a man making a lawfull divorce is not bound to cohabitation but freed from it and must not dwell with her any more If it be objected that in the case of disertion when an Infidell forsakes a beleever the Apostle faith the beleever is free I answer that this is not a case of divorce The beleever doth not for the businesse of Religion put away the unbeleever yea the Apostle shewes he ought not 1 Cor. 7. onely if the unbeleever will depart let her depart And so by the wilfull departure of the Infidell the Christian is freed from the bond of marriage as Divines conceive which is a kind of nullity but not a divorce But then a great respect must be had to the kind of unbeleever not every wicked man or woman nor everie person that professeth a false religion but such an unbeleever as is a profest enemie to the Name of Christ is the unbeleever the Apostle speakes of Yet one thing more I must adde about the case of disertion when the disertion is for other causes than Religion if it be wilfull or inevitable then the party diserted is freed from this charge of cohabitation freed I say for a time till the diserted returne and if he never returne the party forsaken is for ever free Thus of the proposition of their duties the exposition of it followes According to knowledge By knowledge I take it here meant that Christian knowledge of Religion and the Word of God which godly husbands had attained by the Gospel for in the end of the verse he speakes of husbands as heires of the grace of life And so before I come to shew what speciall things in the manner of cohabitation this knowledge doth charge upon husbands I would consider of some doctrines in generall implyed by the words as Doct. 1. That the knowledge of Gods Word is a gift of God to bee much accounted of and therefore the Apostle here for honour sake to the man mentions this grace rather than any other And that knowledge is a precious thing or a great treasure may appeare divers waies First by the seat and use of knowledge it is a gift that adornes the mind of man making him by his inward understanding to see excellent things It is a great benefite to have senses to discerne things without us but this divine light that God puts into the understanding of man gives to the understanding power to see admirable things especially when it is spirituall light it shews a man the differences betweene good and evill and reveales such glorious things as no senses can reach to Secondly by the author of it God is the father of light and dwelleth in light Iam. 1.17 and it is the speciall glory of Christs divinity to lighten every man that comes into the world Iohn 1. and the holy Ghost claimes a part in this glory to give illumination to the minde 2 Cor. 3. Thirdly by the testimony God gives of the worth of knowledge eâ—pecially when it is spirituall and religious knowledge 〈◊〉 is called riches 1 Cor. 1.5 and preferred before all outward things in the world Ier. 9 2â— and Christ accounts it a great signe of speciall friendship to communicate knowledge to his Disciples Ioh. 15.15 and God gave Iacob a greater portion when hee gave his word to him than hee did give to all the world besides He did not so with other Nations Psal. 1. Fourthly by the accounts Christ gives unto his Father of the discharge of
these words but the word of the Lord endureth for ever and explained by shewing of what word he speaketh in these words and this is the word which is preached unto you THE METAPHRASE OF THE FIRST CHAPter of the first Epistle of ST. PETER PETER by immediate calling and commission from IESUS CHRIST the Embassador for the Churches to the dispersed servants of God strangers and Pilgrims in this world that dwell here and there in Pontus Galatia Cappadocia Asia and Bithinia Who for their spirituall estate were chosen of God from everlasting and fore-seene of God with speciall approbation above the rest of mankinde and loved with a fatherly love as appeares by the inward sanctification of their hearts which can be found in none but the Elect of God separated of God to these ends namely that both they might glorifie God by their holy conversation and be glorified of God by the fruition of the benefits purchased by the blood of IESUS CHRIST and now estated upon them by the application of the merits of CHRIST The grace of God even his continuall free favour and the gifts of his spirit and peace even tranquillitie of heart and conscience and all comfortable and needfull prosperity be established upon you and more and more increase in you Eternall thankes bee given unto God who is the God of our Lord Iesus Christ in respect of his humane nature and his Father in respect of his divine nature for all the consolations wherein he hath given us reason of singular rejoycing and in particular for that he hath regenerated us and made us his children by adoption when we deserved nothing but his eternall wrath meerely out of the abundance of his owne matchles mercies and sets us in such an estate as whatsoever our trials affliâ—tions may be yet he hath given us effectual assured hope of full happineâ—se the pledge and undoubted testimony whereof we have in that â—esus Christ is risen from the dead which shewes evidently that all is discharged For else hee could not have come out of prison till hee had paid the uttermost farthing And to shew that he will acknowledge us for sonnes he hath reserved for us in heaven such an inheritance as shall never bee lost or taken from us and shall have no fault nor defect in it nor ever decay in the incomparable worth and glory of it And that we may be sure of possession his owne almighty power will be as a strong garrison about us to keepe us and he hath given us also a lively faith that well preserve us till we be possessed of that glorious and full salvation which he hath prepared for us and is ready to be revealed in the full perfection of it when the day of death or judgement shall come If you object that you cannot take that comfort in these Arguments of consolation because of the many tentations inward and outward with which you are daily disheartned I answer that for all your crosses you may have exceeding much joy even in the midst of your tribulations and besides the trouble of your crosses is but for a little while they are but short tryalls nor are you bound alwaies to be pensive for your crosses but onely when neede requires namely when you neede to be humbled for some corruptions that get too much head in you or for other profitable ends And lastly you lose nothing by your tentations and afflictions For your saith which iâ— a thing more precious in Gods account than all the gold in the world for that will perish and come to be of no use one day is hereby tryed and what though the fire of the furnace of affliction bee somewhat hot yet remember what wonderfâ—ll praise and honour and glory you shall have for the stedfastnesse of your faith when Iesus Christ shall appeare and with his owne mouth commend you and glorifie you before all the world If you object that you doe not know whether the former consolations doe belong unto you or no I will put you in minde of three infallible signes that you are converted and shall goe to heauen 1. The first is your unfained affection to the Lord Iesus Christ though yee never yet saw him with your bodily eyes 2. The second is your continuall â—aith relying upon him alone for your reconciliation and salvation 3. And the third is the wonderfull matchlesse and unutterable and celestiall joy that at sometimes yee feele in the presence of God in his ordinances And therefore yee neede make no doubt but beleeve confidently that God will reward your trust in him by giving such an end to your course as that your soules shall be sure to be saved And that you may be the more abundantly confirmed in the former consolations thinke of the Testimony of the Prophets that were men extraordinarily raised up of God and did Prophesie of this great salvation which is now come to passe and fulfilled in us Christians and being appointed and inspired of God to soretell the singular priviledges of the Christian Churches they tooke marveilous paines about it inquiring diligently by all the meanes they could Studying to finde it out if it were possible what and what manner of time the Holy Ghost which was in them meant when it made them foretell both that the MESSIAS should suffer so many things and withall that after his suffering there should be wonderfull glorious times for the Church Now they were answered by revelation that they themselves must never see those glorious daies on earth but that they were used only as Gods servants to signifie to the Church what should be the estate of Christians after the sufferings of Christ according also to the doctrine of the Apostles who have published the same things to you in the preaching of the gospell being men inspired by the Holy Ghost from heaven and assisted with the visible gifts of the Holy Ghost and your happinesse is so great that the Angells â—f heaven like the Cherubins that stood looking into the Arke doe with singular admiration stand and wonder at and search into the manifold wisedome of God in the happinesse to which you are brought by Christ. And as you neede to be comforted so have I thought it fit to exhort you and first in things that are generall to you all both concerning the matter of holinesse and concerning the meanes of it There are three things you should labour after 1. The first is the restraining and resisting of all lâ—ts of godlinesse which within from corruption of nature are wont like long garments to hinder you in the labour and race of a holy life 2. The second is the moderation of your selves and that right temper in your hearts and lives especially in the use of the outward things of this world 3. The third is the perfecting of the assurance of your hope concerning the glory of heaven which
to the end These two verses then containe the salutation where observe 1. The person saluting 2. The persons saluted 3. And the maner of the salutation it selfe 1. The person saluting is described 1. By his name Peter 2. By his office an Apostle 3. By the author of his calling Iesus Christ. 2. The persons saluted are described both by their outward estate and by their spirituall estate For their outward estate notâ— both what it was and where it was they were strangers of diâ—persion and that through Pontus Asia c. For their spirituall estate they are Gods Elect and their election is amplified 1. By the foundation of it which is Gods fore-knowledge 2. By the meanes of execution of it which is the sanctification of the spirit 3. By the end which is two-fold 1. Obedience of life 2. Remission of sinnes by the sprinkling of the bloâ—d of Christ. 3. The forme or maner of the salutation is in the end of the second verse Peter This Apostle was by Nation of Galile borne in the towne of Bethsaida His fathers name was Iona or Iohn a fiâ—herman He was the brother of Andrew who as they were fishing at the sea of Galilee of a fisherman was made a fisher of men His name at his Circumcision was Simon and his name of Peter was given him by his Saviour It signifieth a stone a rock perhaps it was given him for his confession and acknowledgment of Christ the rocke upon which the Church was built He was called by our Saviour Cephas which in the Chaldean tongue is of the same signification The Siâ—iâ—ck versâ—â—â— seâ—s the 〈◊〉 of the Epistle thâ—â— The epistle of Peter Simon Cephas This is he that was ever accounted a Prince amongst the Apostles taught in the mysteries of the Kingdome of heaven by the voice of the Sonne of God himselfe before his death This is he to whom the Lord after his resurrection three times said Simon thou sonne of Ionah lovest thou me feed my sheepe feede my lambes It is storied of him that in one day he converted 3000. â—â—ules He cured Aeneas of the palsey raised Dorcâ—s to life first preached to the Gentiles being instructed by a sign from heaven and baptized Cornelius with his houshold He was by agreemeâ—â— appointed to be the Apostle of the Circumcision Apostle Peter had a threefold call from Christ 1. To the Discipleship 2. To the Apostleships 3. And then to the Apostleship againe having fallen from his former call by his threefold deniall of Christ. An Apostle was the highest office in the Church The Apostle Ephes. 4. reckons the callings of the Ministery some were extraordinary viz Apostles Prophets Evangelists some were ordinary viz the Pastors and Doctors His mentioning of his Apostleship here shewes three things 1. Authority 2. Modesty 3. Consent 1. His authority must needs be great seeing he was the Orator Legate Embassadour of Iesus Christ which should perswade these to whom hee wrote to receive his doctrine with all reverence and care and not them onely but us also for whom it is left upon record so as what is here forbidden we should take heed of and what is commanded we should receive as the words of Christ we should take heed we fashion not our selves after the lusts of our former ignorance vers 14. and not dare to live in malice deceit hypocrisie c. Chap. 2.1 or yeeld to the fleshly lusts that fight against our soules Chap. 2.12 or to be offensive or disobedient in our particular callings Chap. â— â— or to â—â—veâ—â—â— our selves Chap. 3.8.9 or to live after the wills of men or to walke in the sinnes of the Gentiles such as are mentioned Chap. 4.3 4. and so of the rest 2. His modesty appeares in this that he seekes not principality of Primacie 3. And hiâ— consent in that he professeth hereby to bring no other doctrine then that the rest of the Apostles did For being in the same office with them he brings the same words of Christ also Of Iesus Christ Here he shewes who put him into this office and Apostleship even he that was prime of Pastors head of all principality and power The uncreate and eternall wisdome of the Father The image of the invisible God The first borne of every creature The great Messias The promised seed The sonne of David The Lord our righteousnesse The sheephâ—â—rd and bishop of our soules He is called Iesus a Saviour an Hebrew name to intimate the interest of the Jewes and Christ annointed a Greek name to intimate the interest of the Gentiles the joyning of both together note that he is a perfect Mediator without respect of persons for the elect both of Jewes and Gentiles It is a matter of great weight in the condition of life we live in to have and to be able to shew a good warrant and sound calling thereunto For the knowledge of our calling from God may both incourage us and support us incourage us to doe the worke required as in this case of preaching Woe unto us if we preach not the Gospell when we are sent of God support us against all the troubles that â—ay befall us in our Callings for the doing of our duties Seven sorts of men transgresse about this matter of calling 1. Such as runne into callings before God send them as many Ministers doe 2. Such as live by such meanes as God calls them from as they doe that live by usury lottery oppression deceit c. 3. Such as doe the workes of a lawfull calling at an unlawfull time or on the Sabbath 4. Such as abide not in their callings 5. Such as meddle with many Callings or Vocations being called but to one 6. Such as live without a calling 7. Such as are slothfull to execute the calling God hath set them in If Christ make Pâ—ter his Apostle or if Peter be Christs Apostle he must goe and speak in his name Thus of the person saluting The persons saluted are first described by their outward estate The strangers that dwell here and there There are three opinions about these strangers who they should bee 1. Some thinke they were the provinciall Iewes who were scattered into these parts and converted to the faith of Christ by Paul and Silas and because Silvanus which is Silas was about to returne to visit these Churches therefore Peter writes by him Hierome thinkes they were converted by Peter himselfe who had preached unto them when he was Bishop of Antiochia In the sixt of the Acts there are two sorts of Jewes viz Grecians and Hebrewes The Grecians were such Jewes as were scattered abroad The Hebrewes were such as kept their owne state and removed not There are two reasons alleadged why these provinciall Jewes should be meant 1. Because they are not simply called strangers but strangers of the dispersion which should note such Jewes as were driven thither
redeeming the holy Ghost by calling The word of God is the sampler or patterne of our obedience for if ever wee would bring our lives into order we must resolve not to follow mens examples wills lusts or our owne reasons inclinations or conjectures but only to have recourse to the Law of God this must be the light to our feete and the lanthorne to our pathes Psal. 119. 19.2 Tim. 3.15 to the end we must obey them that have the over-sight of us and doe instructs out of the word and observe the forme of doctrine into which wee are delivered Rom. 6.17 Heb. 7.18 and receive such teachers as the Corinthians received Titus 2 Cor. 7.15 we should get an eare of obedience Prov. 25.12 2. The causes within us are either 1. generall the sanctification of our spirit or 2. speciall and so it is Faith For the first the coherence shewes that unlesse our hearts be sanctified our lives can never bee framed to true holinesse and obedience and for faith it is certaine before ever we can practise true obedience to the Law we must have the obedience of Faith that is we must be perswaded of Gods love to us and receive his promises in Christ and repenting of our sinnes beleeve the Gospell Rom. 1.5 10.16 2 Thess. 1.8 The faith of the Truth is generally the chiefe guide of all our actions whether they be workes of reformation or of our generall calling or particular cariage 2 Thess. 3.16 For we must beleeve Gods threatnings power promises assistance and reward or else our worke will goe slowly forward 2. Now for the second there are sixe things to be observed in the maner of our obedience without which our life will never be brought into order 1. The first is care The Apostle saith we must yeeld our selves as servants to obey Rom. 6.16 which notes that wee must doe the workes of God and sâ—ew our obedience to him as the servant doth his worke that is with great heed forecast and care God doth not only require we should obey but obey as servants obey 2. The second thing required in our obedience is Wisdome It is not enough to doe good but we must be wise to that which is good and simple concerning evill This the Apostle shewes Rom. 16.19 3. The third is Constancy our obedience must bee fulfilled 2 Cor. 10.16 We must not be weary of well-doing 1 Thess. 3.13 4. The fourth is abnegation In obeying Gods will we must throughout the course of our lives be contented to deny our selves so as we would doe Gods will with patience though crosses follow Luke 8. A signe of the seed sowne in good ground it bringeth forth fruit with patience and besides it imports that if we meane to reforme our lives aright we must live soberly shewing our moderation in diet apparell recreations and the like yea we must not thinke it much to be crossed in our reason desires ease profits or preferments but be contented to be that we may be with a good Conscience Heb. 11.8 Gen. 22.18 5. The fifth is sincerity and the sincerity of our obedience appeares both when we shew respect to all Gods Commandements as well as one obeying in all things as also when we obey without corrupt and carnall ends and respects Gen. 26.5 Phil. 2.12 6. The sixth thing is peace wee must lay our projects so for holinesse as we follow after peace as much as is possible and that with all men much more with the Church and people of God Rom. 12.19 Heb. 12.14 so as our conversation be without division or offence Rom. 16.18 19. 3. For the third point we may remember that it was long since noted by Samuel that obedience is better than sacrifice 1 Sam. 15. This obedience is the end of the writings of the Apostles and Prophets If we be not trained up by the Scriptures to good workes we doe nothing with generall profession of the name of Christ. Rom. 1.5 2 Tim. 3.15 c. If we obey not we are the servants of sinne and it will be our ruine we shall dye in our sinnes The Ministery had never been broken open but that the Nations might bee brought to obedience Rom. 16.26 If you obey not you breake the hearts of your teachers it is not good words and liberall pensions will serve the turne you must yeeld obedience to our Ministery in your lives or else you doe nothing Phil. 1.15.16 2 Cor. 7.15 Vengeance is ready against all disobedience every whit as ready in Gods hand as in the Ministers mouth 2 Cor. 10.4 5. In this text we may see God delights to receive the obedience of his people from all eternity and all the benefits purchased by Christs blood shall be given to them that obey he is author of eternall saluation to them that obey Heb. 5.9 Thus of obedience in generall Externall obedience which is here entreated of is distinguished by the Apostle Rom. 15.18 into two kindes For either it is obedience in word or obedience in deed Quest. Here might some one say what need the obedience of the tongue our tongues are free Answ. It seemes some men thinke so Those hypocriticall flattering and wicked men mentioned Psal. 12.3 say their tongues are their owne and yet it is certaine the Lord will have the tongue bound to the good behaviour Iam. 3.3 Quest. What great hurt can there be in the tongue if men live honestly otherwise It seemes there can be no great offence in the tongue Answ. Men are extreamely deceived that think they cannot commit dishonesty impiety by their words There is a world of wickednes in the tongue Jam. 3.6 There are many sins which are most vile and hatefull which have their principall seat in the tongue or are practised in words as blasphemy murmuring desperation lip-service swearing cursing perjury charming reproaching persecution by the mocking of the godly bitter words silthy speaking lying backbiting slandering flattery and false witnesse bearing together with divers sinnes of deceit hypocrisie heresie c. And on the other side excellent graces and duties depend much upon the service of the tongue Gods glory our owne Callings and other mens good are much furthered by the tongue By the tongue men preach pray confesse their sins give thankes comfort exhort rebuke sweare vow c. and therefore great reason wee should shew our obedience even in the tongue Under the obedience of conversation are comprehended duties of piety to God of mercy to the distressed of justice to all men of temperance to our selves The catalogues of the sinnes we should avoid in our conversation or of duties we should doe I omit here having some purpose if God will to handle them more largely in Treatises by themselves And thus of obedience And sprinkling of the blood of Iesus Christ. Before I come to the more particular and full opening of these words these things may be touched in the generall 1. There was blood
And as he is the God of Christ so he is the Father of Christ his God in respect of his humane nature and his father in respect of his divine nature such an high Priest it became us to have as was after the order of Melchisedech without father or mother For so waâ— Christ without father as man without mother as God now in that he is here said to have a father it is to be understood of his divine nature in respect of which by an eternall generation the person of the Son was begotten of the Father dreadfull is this mystery and most difficult to be understood or conceived and the rather because nothing câ—rnall or earthly is here to be imagined For the Son was not begotten as sons amongst men are but after a more admirable and more excelling maner neither know I how to expresse a way of conceiving of this generation better then by way of negation denying unto it whatsoever hath imperfection There is a threefold generation The first is corporeall called iâ— Schooles Logicall and predicamentall and this iâ— of bodily things which by themselves and out of themselves and without themselves doe beget The second is transcendent and metaphysicall and this is of spirits and is menâ—â—ll For here the minde as an uncompâ—unded subject doth not oâ—â— of it selfe but by it selfe and in it selfe beget and thus it begets contemplation or reason thoughts or affections The third is supreâ—â—â— and singular or 〈◊〉 and that is that generation by which the Father in himselfe and by himselfe by nature and not by faculty or power begets the Son and this is thâ—t which in this place is to bee conceived of so that we must asâ—eâ—d higheâ— then the geniâ—uâ—â— of bodies or soules and when we are come to the Ocean that is beyond and highes then either of those we must rest and wonder especially taking heed to our thoughts aâ— in other things so that in three things we imagine no likenesse betweene the Father begetting the Son in the Trinity and earthly fathers begetting their sonnes in the world First here is no priority in time betweene the father and thâ— sonne as in some sense there is in corporeall generations For Christ is of the Father but not after the father Secondly there is no inequality the son is not lesser then the father For Christ is coequall as well as coeternall Thirdly here is no division the son is not divided from the father For Christ is not only like the father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of the same substance with the father he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The consideration of this doctrine that Christ is Gods son may serve for divers uses For as it may confirme us in the detestation of the blasphemous wickednesse of the Jewes that would never receive the doctrine that Christ was the son of God so it may diversly both instruct and comfort It may instruct us three wayes For first here we may see that it is a matter of necessity to be beleeved and accordingly we should labour to informe our selves aright in this doctrine as being a point should bee illustrious in the Churches of the Christians and the rather because of that promise that whosoever shall confesse that Iesus is the son of God God dwelleth in him and hee in God Secondly we may hence gather our owne dignity For if this bee an honour unto Christ to have God to be his father then what reason have poore Christians to rejoyce considering that whatsoever they are in this world yet they have no worse then the true God the great Iâ—â—ovah to be their father also Thirdly from hence by inference we may learn our duty to God For by this doctrine we heare that God is the father of Christ now by other Scriptures we may observe how Christ â—â—ryed himselfe toward his father and from him we may learne how to order our behaviour also Three things are memorable in Christ. 1. Hi◠〈◊〉 2. His patience and humility 3. And his willingnesse to die all inferred upon this consideration that God was his father For first If the father worke the sonne workâ—th also yea whatsoever the Father did the Son did also Yea Christ did not desire to be beleeved when he said he was Gods son further then he proved it by doing the workes of his father And for his patience and humility it was admirable This son of God had not whereon to lay his head hee endured the impious contradictions of vile sinners hee would not tempt God by presumptuous trusting upon extraordinary support when ordinary meanes was offered he was to be coâ—secrated through afflictions and to learne obedience by what he suffred and when he had suits to God his father he doth in all humility pray and importunâ— yea hâ—â— used strong cryes in the dayes of his â—â—esh and left his father to expound the meaning of his prayer also by the good pleasure of his own will â—ven to honor him as he thought best for him And for his willingnesse to die in the â—3 of Iohn hee useth that as a reason why he could gladly goe out of the world because it was nothing elâ—e but to goe to his father In all these we that are yonger brothers should learne how to order our selves aright toward God If we call God father we should do the works of our father and never desire to be longer reputed the children of God then by our workes we could shew our generation to be of God by resembling his holinesse And for patience and humility we are specially charged with it by Christ even to learne of him to be lowly and meeke and it is a great shame for us to make so much adoe about our crosses when we consider the patience of Christ or to thinke it much if we bee not heard in our prayers at the first or as we would have it in the letter of our desires when we observe the cariage herein of God towards Christ the son of his love And as this doctrine doth instruct so it doth comfort and that especially three wayes 1. For first it may comfort us against all the difficulties of sanctification and against all the power of Satan For as this doctrine tells us that Christ is the son of God so other Scripture doth assure us that he will mightily prove himselfe to be the son of God by the spirit of sanctification shewing his power in throwing downe and dissolving the workes of the Devill 2. Secondly it may comfort us in all our suits to God For as by other Scriptures we know that Christ is our advocate and hath taken upon him to present our prayers to God so by this doctrine we may gather the successe We are sure to speed well when we have the Kings son to put up our petitions and the rather because Christ doth desire to shew his
Solomon Eccles. 11.9 Dan. 7. Mal. 4. and many more after the Law by Christ Mat. 24. Paul 2 Thes. 1. Peter 2 Pet. 3. Iohn Rev. 2â— 2. The types of it which are so many pledges doe certainly though fearfully foretell it such as were those dreadfull executions done upon wicked men in all ages as the drowning of the world the burning of the Cities Sodome c. the opening of the earth to swallow Corah Dathan and Abiram the destruction of Ierusalem c. yea he spared not the very Angels Iud. 6.2 Pet. 2.4 These stupendious works are monuments of a strange judgement to come 3. The exact fulfilling of the signs so many of them as belong to times past and present which were given as fore-runners of that judgement such as were 〈◊〉 Christs warres the apostacie of the Church the detection and falling of Antichrist c. 4. From the need of it for in this world the godly are oppressed and not righted and the wicked flourish and are not punished many times therefore of necessity there must be a time wherein all these things must be set in order 1. Let every man repent Act. 17.30 Here is no trifling it will certainly be and therefore repent or perish 2. Judge nothing before the time let us not judge one another but leave all judgement to God 1 Cor. 4.4 3. Let us not be impatient or fret at the prosperity of the wicked or be discouraged at the afflictions of the righteous for there shall come a time wherein the godly shall have full reward and honor and wicked men everlasting shame and paine Every man The whole world must come to judgement good and bad wee must all appeare before the Tribunall seat of Iesus Christ 2 Cor. 5.10 not onely all the godly but all the wicked of all sorts which will appeare by a distribution 1. The Pagans shall come to judgement such as have sinned without the law Rom 2. 2. The Iewes that crucified Christ or still doe deny him to be come in the flesh Rom 2. 3. Papists 2 Thes. 2. 4. Atheists that mock at his comming 2 Pet. 3.3 In the true Church 1. Grosse offenders Mal. 3.7 Rev. 21. 22. 2. Civill honest men Mat. 5.19 3. Rich and mighty men of the world God will not accept the person of Princes Iob 34.19 Iam. 5.1 3. 4. Hypocrites Mat. 23. Psal. 5â— 16 5. The unmercifull Mat. 25. Iam. 2.13 6. Apostates Heb. 10.27 2 Pet. 2. 7. All that trouble the godly 2 Thes. 1. Gal. 5 1â— 8. Inordinate censurers Rom. 2.1 2.3 Iam. 3.1 9. All unruly persons that will not be ordered according to Gods ordinances Mat. 25. goates 10. All that use scant measures wicked balances and false weights Mat. â— 10 11. Yea as I said before all the godly must be judged we must all appeare It is said the godly shall not be judged Iob. 3.18 6.54 They shall not be judged with the judgement of condemnation The Use. Therefore every man should stir up his heart to a carefull examination of himselfe and make his account and provide for his answer at that day and the rather should wee attend hereunto because the most men are after an unspeakable manner forgetfull of their latter end and suffer themselves to be drowned in the cares of life as if there were no time of chaâ—ging or reckoning The fourth and last point is the cause of the judgement imported in these words according to their works According to their works It shall be tâ— every man at that day according to his works if his works be evill he shall be damned if his works be good he shall be saved 2 Cor. 5 1â— Rom. 2. For the better understanding of this doctrine divers questions and objections are to be resolved It seemes then faith shall not be inquired after It shall yea and that chiefly as appeares in the 7. verse of this Chapter and in many other Scriptures which avouch we are saved by faith yea and works are mentioned to this end because by them Christ shall evidently prove to the world the faith of his Elect hee will thâ—n shew their faith by their works yea faith is comprehended under the word works as being indeed the noblest of all works and that which most shineth in the life of a Christian it is the chiefe obedience required in the Gospell and the just live by their faith But how can works be looked upon in the Elect seeing they are not acknowledged as having merit in them Can they be saved by their works Works shall be inquired after in the godly not as meritorious causes of their salvation for the merit of heaven is onely in Christs works which onely are perfect But works shall be examined and judged 1. As the witnesses in that Assise that give in evidence concerning their calling and faith 2. As the conditions of Gods promises concerning reward in heaven not for their merit but of Gods free grace that will so crowne them Observe that the Scripture no where saith for their works but according to their works But how can the works of men be numbred they are so infinite The books shall then be opened viz. first the booke of Gods remembrance in which are fast graven the deeds of all men Rev. 20. Mal. 3.16 Secondly the consciences of all men shall be extended to an exact view of all the works of their life past By what law shall mens works be examined seeing the Pagans have not the Scriptures to guide them and the faithfull have not fulfilled the morall law in their owne persons The infidels shall be judged by the law of nature Rom. 2. the wicked in the Church by the morall law and the godly by the Goâ—pâ—ll Shall not wicked men be judged for their originall sin but onely for their evill works By works may be meant 1. both the worke of our fall in Adam as well as 〈…〉 worke 2. This phrase according to workes doth include all workes and yet not exclude the respect of other things besides workes aâ— faith in the godly and originall sinne in the wicked 3. Workes are but the â—ruits of corruption of nature and so synâ—â—dochically it is comprehended under them But shall no man be then judged for other mens workes as well as for their owne may not children be iudged for their fathers sinnes or one man iudged for the evill done by another as the Pharises for the blood of Abel and Zacharâ—as God as an absolute Monarch and iust governor may with temporall punishments chastise the posterity of wicked Parents and to warn the world 〈…〉 but hee cannot iudge them to eternall damnation further then they be guilty of their fathers sinnes either by consent assistance or 〈…〉 the Pharises be sent to hell for Abels bloud onely to farre as they were not warned by that example to avoid bloud To con 〈◊〉 no man
all thâ—ir workes but I will restraâ—e the diâ—course to the godly feare The fâ—are then here required is that reverence humility lowlinesse tendernesse modesty and carefulnesse that shâ—uld in all our wayes Thus we should feare the presence of God Psal. 16. the name of God Deut. 28 58. the Ministers of God 2 Cor. 7 5. the displeasure of God Psal. 90.11 Thus we should shew feare when wee speaâ—e of the mysteries of godlinesse 1 Pet. 3.16 thuâ— we should be affraid to offend the godly 1 Cor. 10. or be infected by the wicked or that others should ruine themselves when we might help them Iud. 23. we should feare to provoke wicked men we should feare lest we neglect the precious promises offâ—ed unto us Heb. 4.1 we should be jealous of others fearing lest they should fall fâ—oÌ„ the simplicity in Christ Jesus 2 Cor. 11.3 wee should feare the corruption of our owne nature and make conscience of the least evill 2 Cor. 7.11 wee should live in feare lest the day of Christ should come upon us before we be prepared we should also shew this feare in all our service of God Psal. 2.11 In these and many other waies we should shew our feare in our conversation The wives also should fear their husbands Eph. 5.33 and servants their masters 1 Pet. 2.18 To have our conversation in feare excludes carnall mirth and jollity and carelesnesse in our waies and unreverentnesse in our carriage towards God or amongst men This feare was eminent in Paul 1 Cor. 2.3 and this is required 2 Cor. 7.1 The Use may be 1. For great reproofe 1. Of the universall fearelesnesse that abides in all sorts of men never regarding the terror of the Lord nor thinking upon this fearefull judgement of Christ. How doe men cast off feare and dare restraine prayer and all holy duties and plunge themselves into all sorts of sins with all stupidity and carelesnesse 2. Of the great neglect of this vertue even in the godly there is not that awfull humble reverent respective carriage that should be the hearts and faces of men are every where wanting in this feare oh this conversation with feare where is it to be found almost Where is this feare in the people towards their Ministers in the wife to her husband in the servants to their masters 2. For instruction Let us from hence be informed in this duty and for hereafter never have our hearts and carriages polluted perfecting our holinesse in fear and abstaining from all filthinesse both of flesh and spirit shewing in all places a feare to offend God or dally with sin in all things mistrusting the corruption of our nature 2 Cor. 7.1 Phil. 2. Rom. 11.20 3. Such as have attained unto this feare should be wonderfull thankfull to God and carefull to preserve so excellent a grace it wins them a wonderfull deale of respect both from God and men 2 Cor. 7.15 1 Pet. 3.2 Psal. 90.11 Besiâ—es of all other these are likely to hold out Ier. 32.40 and are sure to find comfort in the day of Christ. And thus of the second reason Verse 18. Knowing that you were not redeemed with corruptible things aâ— silver and gold from your vaine conversation received by the tradition of your fathers c. THese words containe the third Argument for the inforcing of the exhortation laid downe in the 13. verse and it is taken from the consideration of our redemption by Christ wee are bought out of a miserable servitude by the bloud shedding of Jesus Christ and therefore being redeemed we ought to doe two things 1. To be carefull of the reformation of our vaine conversation 2. To place all our faith and hope in God Now because he would the more drive in the power of this Argument he layes downe divers specialties and important reasons why we should be moved with this Argument from our redemption 1. Because all the precious things in the world could never have delivered us in the beginning of ver 18. 2. Because our deliverance from our vaine conversation was one of the principall ends of our redemption and therefore if wee should not be stirred up to the care of a holy life we should be as if we had never been redeemed in the latter end of ver 18. 3. Because our redemption was effected by so matchlesse a price viz. the passion of Christ which was incâ—eased in that it was a suffering even to effusion of bloud and in that it was a suffering of a person of wonderfull parity of nature ver 19. 4. Because our redemption was a thing before the world was made ordained in Gods eternall counsell ver 20. 5. Because we that now beleeve in Christ have more honour done us in our redemption then all the Fathers in the old Church had for the manifesting of our redemption was an honour done to us that live in the times after the Law both if we respect the incarnation of Christ who was exhibited now and not before and also the publication of our deliverance by Christ already borne in the flesh in the preaching of the Gospell 6. Because the certainty of Christs victory and our purchase was in speciall manner confirmed of God and that two waies 1. By raising him from the dead to shew that no adversaries could hold him downe 2. By exalting him to so great glory in heaven which shewes he had fully pacified Gods anger and accomplished the merit of our redemption and this was done that our faith and hope might be in God ver 21. So that all these words commend unto us the Argument taken from our redemption in Christ and serve to compell us to the perfecting of our hope and the ordering of our conversation In the unfolding of this reason we may perceive that here are divers great things concerning our redemption to be intreated of as 1. What would not redeeme us viz. not corruptible things 2. From what we are redeemed viz. from our vaine conversation 3. By what price we are bought viz. the precious blood of Iesus Christ c. 4. The antiquity of this project concerning our redemption by Christ viz. before â—ver the world was 5. The time of manifesting it to the world viz. in those times 6. The persons that have profit by it viz. you that beleeve in God by him 7. The ratification of the assurance of it viz. the raising of him from the dead and his glory in heaven 8. The end of it viz. that we might have faith and hope in God Before I break open these particulars two things may be noted 1. The coherence with the former reason 2. The Apostles insinuation or communication as they call it in Rhetoricke For he doth not barely relate the Argument but to win advantage in their affection he tells them they know this doctrine concerning our redemption implying that it were a vile shame to be ignorant of the doctrine of redemption and importing that he was perswaded that they
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 〈◊〉
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
the flesh worke that which was extreemly ill for us Fourthly we hold our profession before many witnesses many eyes are upon us and the most men are crooked and perverse 1 Tim. 6.12 Phil. 2.15 and the best way to silence foolish men is by unrebukeablenesse of conversation 1 Pet. 2.15 Fifthly our heavenly Father is hereby glorified Mat. 5. 6. Sixthly it will be a great comfort to us in adversity 2 Cor. 1.12 Lastly great is our reward in heaven For hereby will be ministred abundantly an entrance into the glorious Kingdome of Jesus Christ 2 Pet. 1.11 But then we must looke to divers rules about our conversation that it may be right for First it must be a good conversation in Christ 1 Pet. 3.16 Secondly it must be a conversation discharged from those â—suall vices which are hatefull in such as professe the sincerity of the Gospell and yet common in the world such as are lying wrath bitternesse rotten communication or câ—â—sed speaking or the like Eph. 4.25 Col. 3.8 1 Pet. 1.14 Thirdly it must be all manner of conversation 1 Pet. 1.15 wee must shew respect to all Gods Commandements at home and abrâ—â—ad in religion mercy righteousnesse or honesty Fourthly we must shew all meeknesse of wisedome when we heaâ—e outward praise or do good or are to expresse our selves in discourse or otherwise Iam. 3.13 2 Cor. 1.12 And that we may attaine to this holinesse of conversation First we must walke according to the rule of Gods Word and let that be a light to our feet and a lanthorne unto our paths Gal. 6.16 Ioh. 3.21 Secondly wee must set before us the patterne of such Christians as have most excelled that way Phil. 3.17 and walke with the wise Thirdly especially as obedient children we should learne of our heavenly Father to fashion our selves according to his nature and in all conversation strive to be holy as he is holy and as it followes in this verse we should studie and strive to shew forth the vertues that were eminent in Jesus Christ 1 Pet. 1.15 16. and 12.10 Thirdly in so much as holinesse is the prerogative of a Christian it should teach all sorts of men to try themselves whether they have attained true holinesse or no so as they bee sure their holinesse exceed the holinesse of the Scribes and Pharisees for else they cannot enter into the Kingdome of heaven For a Christian must have that holinesse of conversation which no wicked man can attaine unto Now that this triall may bee done effectually I will shew wherein the holinesse of a true Christian exceeds the holinesse First of a meere civill honest man Secondly of the most glorious Hypocrite First for the meere civill honest man The true Christian exceeds his righteousnesse both in the righteousnesse of faith and in the internall holinesse of the heart and the power of holy affections but because it is holinesse of conversation which is especially here meant I will touch the differences in conversation and so First they differ in one maine cause of orderly life For the holinesse of the godly Christian proceeds from a regenerate heart whereas the meere civill man is so naturally or onely by restraining grace he hath not beene in the surnace of mortification for sinne Secondly the meere civill honest man glories in this that he payes every man his owne and is no adulterer or drunkard or the like notorious offender But for the most part he is altogether defective in the religious duties of the first table especially in the duties of the Sabbath and the religious duties he should performe in his family Thirdly the meere civill honest man makes conscience of great offences but cares not to be stained with lesser sinnes whereas the true Christian lives circumspectly and makes conscience of the least Commandement Secondly now for the hypocrite Though the difference be hidden yet it may be assigned in divers things as First the holinesse of the godly Christian flowes from a pure conscience and faith unfained whereas there is no such repentance or faith in the hypocrite Secondly the true Christian hath his praise of God but the hypocrite of men Rom. 2.26 Thirdly the true Christian obeyes in all things the hypocrite but in some as here for the most part they may be found tainted with some evill vice Fourthly the true Christian is carefull of his conversation in all places and companies the hypocrite onely or chiefly when he is where he thinkes hee shall be observed and marked Fifthly the true Christian will not cease bearing fruit what weather soever come Ier. 17.7 8. But the hypocrite gives over when hard times come He is not like the good ground that brings forth fruit with patience The hypocrite will not hold out till the end though the times bee peaceable till his death For the most part he then beares the burthen of his hypocrisie he cannot die in peace Use. Lastly this is a terrible doctrine for open and notorious offenders For hereby it is apparent they are strangers from the Common-wealth of Israel and are not of this nation their language and their workes betray them Drunkards Adulterers Swearers Lyers Usurers and such like cannot inherit or have any lot in this heavenly Canaan For all this nation is holy and such are not they their owne consciences being Judges Nor is it a pleasing Doctrine to scandalous professors For such as give scandall are either hypocrites or godly If they bee hypocrites their scandalls betray them and testifie to their faces they have no lot among the Saints and if they be godly Christians that have fallen through weaknesse yet they have cause to be much humbled For by them the name of God is blasphemed and besides many other inconveniences that will pursue their fall this is not the least that hereby they have weakned their evidence and wonderfully darkned the markes of their happinesse For if the godly be a holy nation how discomfortably have they provided for themselves and their owne soules that have so stained their profession and holinesse An holy nation The sixth prerogative of Christians is imported in this word Nation which shewes the number For though all the wicked are more in number than the godly yet such is the glory and greatnesse of the number of all the godly of all ages that if we could behold them on earth as wee shall see them in heaven and at the last Judgement we would wonderfully admire the beauty and multitude of the Christian Armie All the godly together make a goodly Nation and though in largenesse of number they do not goe beyond the wicked yet in the priviledges of their number they goe farre beyond them They are all one and a whole Nation of them which imports divers priviledges First they are all originally of one blood borne of the blood of Jesus Christ. Secondly they are all governed by one Ruler their noble Ruler is of themselves there
of some Rom. 11.25 30 31. For the wind blowes where it 〈◊〉 and the spirit of Christ workes where and when it pleaseth him Iob. 3. and we have nothing but what we have received Secondly we should be exceeding thankfull to God for his rich grace in our calling and the rather First because this is no common favour but in speciall grace communicated to us For no man commeth but whom the Father draweth Secondly because it was done without respect of our owne workes without all desert on our part 2 Tim. 1.9 For God called us that were worldly carnall naturall and sinfull men strangers from the life of God dead in sins serving lusts and diverse pleasures yea such as never sought God wee were miserable sinners Ephes. 2.1 12. Mat. 13. Thirdly because of the meanes and manner of our calling God the Father worketh his part and I worke saith our Saviour An excellent worke when such workmen are needfull to it and in this worke the ministration of the Spirit exceeds in glory 2 Cor. 3.7 8. and it is a holy calling wherewith he hath called us 2 Tim. 1.9 Fourthly because they are so great happinesses to which he hath called us As to the fellowship of his Sonne to be sons and heires with him 1 Cor. 1.7 and to a Kingdome and so great glory 1 Thess. 2.12 2 Thess. 2.14 Fifthly because Gods gifts and calling are without repentance Hee will never repent that hee hath so called us Rom. 11.29 Esa. 54.7 8 9 10. Iam. 1.17 And thus of the second way by which we should shew our selves desirous to walke worthy of our calling Thirdly we should shew this by well doing wee must be carefull to maintaine good workes Tit. 3.8 For we were called that we might serve him in holinesse and righteousnesse all the daies of our life Luk. 1.74 75. Fourthly we should therefore live contentedly when wee are assured of the worke of Christ in calling us with such a calling Iacob should not now be ashamed nor his face waxe pale Esa. 29.23 24. Fifthly we should in our particular be carefull to rest where we are in the doctrine we have learned and beene taught and not bee carried about with every wind of doctrine Eph. 4.11 12 14. Thus as the uses are common to the godly in generall Thirdly Ministers in particular from the consideration of this doctrine of our calling by Jesus Christ should learne to preach Christ and him crucified and to deny the excellencie of wisedome or words that mens faith may bee in the power of Christ It is Christ must give them increase they should learn of Paul 1 Cor. 2.2 4 5. One thing by the way I might note concerning the time of our calling we should not bee curious about that to know the day or houre when it was but we must rest satisfied to know that we are the called of Jesus Christ. And thus of the uses for instruction Use 3. Hence also may be concluded much terrour to wicked men that are not called in that this worke of calling is the doore of all grace communicated to us Now wicked men not called are of two sorts first some outwardly refuse their calling secondly some seeme to obey it but it is not effectually both are in miserable case but not both alike For the later are neere the Kingdome of God many times The first sort resist the Holy Ghost put the Word of Christ from them refuse to answer or obey reject the counsell of God harden their hearts and are therefore extreamly miserable for First they judge themselves unworthy of everlasting life Act. 13.46 Secondly they are in danger to be left and forsaken of God and have the meanes taken from them Ioh. 12.39 Thirdly God will provoke them many times to jealousie by calling a people to himselfe whom they account foolish Rom. 10.19 especially when they have rebelled against the meanes Ezek. 3.6 7. Fourthly God will laugh at the calamity of such men Prov. 1.26 Fifthly and they may be taken away with sudden destruction Prov. 1.17 Sixthly if they call to God it may be hee will not answer hereafter Pro. 1.28 29 30. Seventhly if they live in prosperity that shall destroy them Prov. 1.31 Eightly the dust of the feet of Gods servants shall witnesse against them in the day of Christ and then they shall be fearfully punished Mat. 10. Now there are another sort of wicked men that are called externally and in some respect internally too and yet are not right such as have temporary grace doe obey their calling after a sort and for a time for they assent unto a part of the Word of God which they receive with joy and this is called a taste of the good word of God they may also bee perswaded to leave divers sinnes as Herod was and may bee indued with divers graces of the Spirit which they had not before Heb. 6.4 5. Now this calling yet is not that effectuall inward calling which is in Gods Elect. For they receive not the promise of grace in Christ to them in particular to relie upon it not are they perswaded to forsake all sinne noâ— have they any one saving grace which is in the godly Now these men are miserable because they are not truly called and the more first because they were neere the Kingdome of God and yet want it secondly because they will be the hardlier drawne to see their miseries Harlots and Publicanes may enter into the Kingdome of heaven before them Hitherto of our calling and so of the positive description of the happinesse of a Christian the comparative followes in the last words of this verse and the whole 10. vers where the Apostle intends to shew them their happinesse now in Christ in comparison of that miserable estate they lived in before so that hee compares the estate of a Christian in grace with the estate of a Christian in nature and this hee doth first in metaphoricall termes in the end of this verse and then in plaine words vers 10. In this verse he compares their misery to darknesse and their happinesse to marvellous light Out of darknesse From the generall consideration of all the words two things may be observed First that it is 〈◊〉 even for godly men to bee put in mind of the miseâ—ie 〈…〉 For the consideration hereof may First keepe them humble to remember how vile they have beene Secondly quicken them to the reformation of the sinne that yet hangs upon them Col. 3.5 6 7 8. Thirdly worke compassion in them towards others that lie yet in their sins and teach them to deale meekly with them Tit. 3.2 3. Fourthly make them more watchfull to looke on a nature which hath beene so vile Fifthly quicken them to redeeme the time they have spent in the service of sinne 1 Pet. 4.3 Sixthly it should 〈◊〉 the greater price upon our happinesse in Christ and so is the consideration used here Secondly that a mind that
is truly cured of sinne can easily beare the a 〈◊〉 of it as it is past A man that hath beene wounded in his arme will endure you to gripe him when he is well healed a signe he is not well healed when he cannot be touched so is it with sinners Thus in generall The first thing then to bee considered of is the misery of men by nature expressed in the word darknesse Darâ—â—esse The darknesse that is in the world is not all of a sort For there is first darknesse upon the earth which is nothing but the absence of the light of the Sunne Secondly there is darknesse upon the outward estates of men in the world and that is the darknesse of affliction Now afflictions are called darknesse in divers respects As first in respect of the cause when they fall upon men by the anger of God The want of the light of Gods countenance is miserable darknesse the absence of the Sunne cannot make a worse darknesse Secondly in respect of the effects because afflictions darken the outward glory of mans estate and withall breed sorrow and anguish and the clouds and stormes of discomfort and griefe and for the time deprive the heart of lightsomnesse and joy Of both these respects may the words of the Prophet Esay bee understood Esa. 5.30 and 8.22 And so God creates darknesse as a punishment upon all occasions for sinne Esay 45.7 Afflictions may be compared to darknesse in respect of another effect and that is the amazement bred in the heart by which the afflicted is unable to see a way out of distresse and unresolved either how to take it or what meanes to use for deliverance Thus it is a curse upon wicked men that their wayes are made darke Psal. 35.6 Thirdly afflictions are called darknesse when they are secret and hidden and fall upon men at unawares when they are not dreamed of Iob 20.26 And thus of darknesse upon mens estates Thirdly there is a darkness falls upon their bodies and so it is either blindnes wanting the light of the Sunne or else it is death and the grave Death and the grave is called darknes Iob 17.13 and 10.21 22. Psal. 88.13 Fourthly there is a darkness upon the soules of men and that is spirituall blindness when the soule lives without the knowledge of God and Jesus Christ especially As it respecteth the will of God in generall it is the darkness of ignorance and errour and as it respecteth the promise of grace in Jesus Christ it is the darkness of unbeliefe Eph. 4. Lastly there is a darkness shall light upon both soules and bodies of wicked men in hell and that is called utter darkness Mat. 8.12 and 22.15 So that darkness as it comprehends in it the misery of wicked men is either temporall darkness upon the estates or bodies of men or spirituall darkness upon the soules of men or else eternall darkness in hell This darkness also may be considered in the degrees of it For besides the ordinary darkness there is first obfcure darkness called also the power of darkness and such was the darkness of Gentilisme and such is that darkness threatned to such as curse father and mother Prov. 21.20 so was the darkness Ier. 2.1 2. and that our Saviour Christ speaketh of Luk. 22.53 Such also was that night brought upon the Diviners Mic. 3.6 7. Secondly there is utter darkness or eternall darkness in hell which is the highest degree of the miserie of wicked men I take it it is especially the darkness of ignorance is here meant though the other cannot be excluded That which is evident to be observed from hence is That all men that are not effectually called live in darkness and walke on in darkness Eph. 4.17 1 Ioh. 2.9 Psal. 82.5 It is a continuall night with them they are like the Egyptians that could have no Sunne to light them but were covered with palpable darkness Neither are they helped that they enjoy the light of the Sunne for of all darknesses that which comes from the absence of the Sunne is the least or hath least distresse in it If a man lived where he should never see day or were borne blind yet his distresse were nothing in comparison of the darknes especially spirituall that lieth upon the poore soule of an unregenerate man which lyeth shut up in miserable darkness which these men may feele in themselves by their living without God in the world and by the absence of the joyes of God and by their singular uncapablenesse in the things of the Kingdome of God and by their strange and absurd errors in conceiving of matters of Religion and by their monstrous thoughts and objections they feele at some times and disability to conceive of the worth of eternall things though the least of them be better than the whole world and lastly by their want of discovering what to doe almost in all the occasions of life Use. The use may bee for singular terrour to wicked men if they had hearts to consider of it to know that they live in such a condition as no prisoner can suffer in the worst dungeon of the world and the rather if they consider the aggravation of their distresse in respect of the darknesse they live in or are likely to live in as First that they have the Divels as the Rulers of the darknesse they live in who like cruell Jaylers will see to it that they be kept still in their dungeon with all increase of heavinesse and misery Eph. 6.12 Secondly that their darknesse is also the shadow of death a most deadly poysonfull darknesse that daily increaseth in the infection and annoyance of it Esa. 9.2 Thirdly that they suffer so many kindes of darknesse in the vexations and discomforts of each of them Fourthly that it is such grosse darknesse so thicke and palpable without any mixture of true light or comfort if they had but star-light or moon-light it were some ease Fifthly that they are neither safe walking nor lying still If they walke they goe in singular danger for they know not whither they goe 1 Ioh. 2.11 Iob 18.5 6 7. If they lie still and sleepe it out they are in danger to be swallowed up eternally Sixthly that this darknesse will not hide from God All they doe is manifest before him Esa. 29.15 Seventhly that it is a continuall darknesse it will never be day with them so long as they live in that estate without repentance Iob 15.30 All his daies he eates in darknesse Eccles. 5.17 Eightly that they are in danger every houre to be cast into utter darknesse where will be no ease nor end He knoweth not that the day of this darknesse is ready at hand into which if he fall he shall never depart out Ninthly that this is the case of every unregenerate man the whole world of them lieth in darknesse and not one escapeth it their whole earth is without forme and void and their heavens have
before which is hard to hit and dangerous to misse And therefore men must looke to themselves after they have undertaken profession of the care of a better life for the similitude importeth that men must never looke off their way and they must not goe over rashly or hastily nor must they listen to strange noises nor must they looke to goe that way with much company nor is it safe for them to have distractions or cares in their heads all which parts of the similitude let men apply to themselves Doct. 11. He that lives so as he hath the commandement of God and the example of Christ for a warrant of his actions is in a sure way and is safe and in the right way to heaven They that walke by rule and are carefull to tread right in the steps marked out in the way shall have peace and much comfort and assurance Gal. 6.16 Doct. 12. If we be not skilfull enough to teach others by our example yet if we be willing to learne goodnesse from such as give us good example we may be happy Some Christians are examples to others as 1 Tim. 4.12 Tit. 2.7 1 Thes. 1.7 8. Other Christians learne both in matters of faith and life from them as those places shew and this Text imports that if we but follow example we please God Thus of the doctrines out of these words It remaines that we consider more specially of the copy or example here left us to follow God teacheth us many things by examples and to that end he hath given us divers sorts of examples to learne by And so God is pleased to raise up in the world examples sometimes of his Power sometimes of his Justice sometimes of his Holinesse Examples or monuments of Gods Power are those strange workes of wonder which God doth at some times to shew his Almightinesse and Soveraignty such was that Iohn 9.1 to make a man blind from his birth to see Examples of his Justice he hath given us in all Ages so Numb 5.21 Ezek. 5.15 Heb. 4. 11. Iude 7.1 Cor. 10. Examples and patternes of his Holinesse he hath given us partly in his adopted sonnes and partly in his naturall Son and his Sonne by the grace of personall union thus hee gave us Iob and the Prophets for examples of patience in suffering Iam. 5.10 thns Timothy and Titus are charged to be patterns of good works 1 Tim. 4.12 Tit. 2.7 But it is the example of Christ which is here urged as the best pattern of all others Quest. Now the speciall question is What must we distinctly learne from the sufferings of Christ Ans. There are many things wherein Christ hath set us an example in his sufferings which we may and ought to learne from him as First his sufferings should make us willing to resolve to suffer if God call us to it it should teach us to stand upon our guard and looke for warre as resolved It is meet wee suffer with him if wee meane to reigne with him 2 Tim. 2.11 Secondly when he was tempted or troubled in Spirit he left us an example for the manner of the fight and which way we should make resistance and overcome and that is by the Word of God and prayer for he beat the Divell away by Scripture Mat. 4. And in all his speciall agonies we still heare him praying and making his mone to his Father Thirdly he left us a patterne of matchlesse humility and told us if ever we would learne any thing of him we should learne of him to be lowly and meeke who being the Sonne of God was abased to take upon him the forme of a servant and in worlds of occasions to deny himselfe and his owne greatnesse and reputation Mat. 11.29 Phil. 2.6 7. Fourthly we may learne from his suffering condition the contempt of the world Why should we seeke great things for our selves when our Lord and Saviour was in some cases worse provided for than the birds of the aire and foxes of the field as not having a place where to lay his head And therefore he suffered without the City to teach us that we also have here no abiding City but should cast all our cares upon providing for our eternall habitation in heaven Heb. 13.11 12. Fiftly we should learne obedience from him towards our heavenly Father Christ obeyes his Father even in hard commandements against his credit ease liberty yea life it selfe and therefore we should learne to desire to goe and doe likewise Sixtly he left us an example of loving one another and gave a speciall charge we should prove our selves to be his and to be like him indeed as his true Disciples by loving one another Iohn 13. Eph. 5.2 Seventhly we should learne patience of him when we doe suffer though strange things should befall us What though we should be betrayed or forsaken of our friends in our just cause or suffer injuries or be falsely accused even of hainous crimes or most basely used even to be buffetted derided spetted on or to see vile wretches and grosse offenders preferred before us or lose all we have to our very garments c. yet none of these things should be grievous to us because all these things befell our Lord and Master in a worse measure and manner than they can befall us yea we should be patient though it were to lose our lives as â—e did Eighthly he left us also an example of hope in suffering for when he suffered shame and misery in this life he looked upon the joy and crowne in another world thereby teaching us with whole arguments to sense our selves against all the scornes and miseries of this world Heb. 12.3 Ninthly he left us a patterne of mercy who made himselfe poore to make us rich and therefore how much more should we out of our abundance yeeld some supply to others wants 2 Cor. 8. Lastly the mortification and crucifying of the old man is to be learned from the Passion of Christ Rom. 6. For looke how Christ was used so should we use our sinnes he was crucified and so should we crucifie our sinnes piercing the heart of them by confession and godly sorrow and so hanging them up upon the Crosse till they be dead Thus we see that Christ hath set us a large copy and that many things are to be learned from his example Quest. But doth Christs example binde us to imitation in all things Answ. In many things it doth binde but in all things it doth not binde There are divers things that Christ did which to leave undone by us it no sinne as the works of his power and omnipotency are not imitable and so also the works of his office as Mediator are peculiar to himselfe and cannot be done by us Besides a world of indifferent actions of his divers of which are recorded yet all men grant they doe not binde us to exact imitation though they be things we have power to doe He sate
the Apostle Peter who fell shamefully when he shooke off this feare and grew bold and confident of his owne strength and therefore they that stand are charged to fearâ— lest they fall Rom. 11. 3. Because of the many and fearefull adversaries our soules and religion have in this world Wee bee to wrestle with principalities and powers and spirituall wickednesses Eph. 6.10 2 Cor. 11.3 and our taske is to overcome the world and the flesh which hath many difficulties in it considering the multitudes of evill examples and scandals are in the world and the great treachery of our owne flesh 4. Because of the lamentable reproach of the Heathen and such as are without God and Christ of all sorts and in all places which would be powred out if wee should misse it in our conversation if our foot should but slip Neh. 5.9 5. Because of the dreadfull relation in which wee stand unto God who hath authority over us and is our Master and Father Mal. 1.6 and is able to kill both body and soule Mat. 10.28 and is the Lord God Almighty and the Kings of Saints and hee is onely holy and of most pure eyes and hath power over all Nations Revel 15.3 4. and doth wondrous things Hee hath placed the sand for the bounds of the sea by a perpetuall decree that it cannot passe it though the waves thereof tosse themselves and roare yet they cannot prevaile Ier. 5.22 Hee is the true God he is the living God and an everlasting King at his wrath the earth shall tremblâ— and the Nations shall not bee able to abide his indignation Ier. 10.7 10. so Iob 31.23 David said his flesh trembled for feare of God Psalm 119 vers 120. 6. Because of the fearefull falling away and rejecting of many Churches and particular persons that yet have beforâ— flourished for a time in the professing of true religion Ier. 3.8 Rom. 11.20.21 7. Because of the many precious things and spirituall treasures may bee lost in deed or in shew if wee doe not attend diligently and with great eare and feare Heb. 2.1 4.1 Quest. But how must wee shew this feare in our conversation Answ. It must be shewed many waies both in the ordering of our lives towards God and in the disposing of our conversation towards men Towards God we expresse this feare 1. By the sobriety of our minds resting in his revealed will and not daring to meddle with his secrets Rom. 12.3 2. By receiving his messengers with feare and trembling 2 Cor. 7.15 not daring to contest with them or stand upon our private conceits and opinions but rather to make haste to beseech God and to repent when they reprove us or threaten us Ier. 29.19 Exod. 14.31 Ezra 9.4 10.1 2 3. at the best mistrusting our selves and our owne wisdome and conceits and shewing our selves carefull to come to the light that it may be manifest our deeds are wrought in God Iob 37. ult Pro. 3.7 3. By shewing all awefull care and devotion in Gods service and worship expressing all reverence Psal. 2.11 5.7 and striving to make glorious conceptions of God in our hearts Rev. 15.4 14.7 not daring to omit any time or opportunity of serving God Acts 10.2 and avoiding all rashnesse and vaine behaviour in words or vowes or carriage Eccles. 5.2 to the eighth verse not mentioning the very names or titles of God without great reverence Deut. 28.58 and remembring Gods presence especially at the times and in the places of his worship Mal. 2.5 Eccles 8.12 13. 4. By shewing respect to all Gods Commandements endeavouring to keepe not one or some few but all the statutes of our God Deut. 6.2 31.12 When our consciences are affraid even for the respect we beare to God to bawke one of the least Commandements or to be corrupted with any filthinesse either in flesh or spirit or to come short of any goodnesse is required of us 2 Cor. 7.1 being afraid to commit those sins are committed without feare either by persons neere to us or by the most men of all sorts Ezek. 18.14 Mal. 3.16 And for the manner of our obedience to Gods will this feare expresseth it selfâ— notably in two things first that it doth not onely make us avoide or leave evill which in some cases wicked men may doe but it makes us loathe and hate evill Pro. 8.13 16.6 causing us to eschew it as we would any thing we account poisonfull or deadly Psal. 34. Secondly it makes us not onely doe good duties but it makes us worke hard at them afraid to omit any thing injoyned us or to have our taske undone when God should call us to a reckoning Acts 10. 35. Phil. 2.12 Towards men we expresse this feare of God also divers waies as 1. By a continuall care of innocency avoiding all courses of injurie though they might be committed with any colour of right as oppression Levit. 25.17 usury Lev. 25.36 2. By pity and mercy to Gods creatures indistresse so Cornelius is said to be a man fearing God because he gave much almes Acts 10.12 Iob 6.14 3. By reverence to Gods image in his creatures even in the lowest kinde as by rising up before the hoare head and honouring the face of the old man Levit. 19.32 not daring to curse the deafe or put a stumbling blocke before the blind Lev. 19.14 4. By all possible care of the faithfull discharge of the particular callings they are set in for the good of others as is required in servants Col. 3.22 especially Eph. 6.5 and Magistrates 2 Sam 23.3 2 Cor. 19.6 7. 5. By a tender and compassionate care to recover such as are spiritually fallen and to preserve such as are in danger to fall from the simplicity that is in Christ Jesus 2 Cor. 11.3 Iude 23. 6. By an awefull endeavour to give no offence neither to them that are without nor to any of the godly 1 Cor. 10.3 avoiding all waies of provocation or contention even in civill life Psal. 34.12 Now it must be remembred that of all those wayes by which feare should be shewed in our conversation in this Text those only can be intended which are subject to the observation of others The Uses may be first to shew how miserably the lives of all sorts of men are faulty in the want of this feare for hereby it is apparent that these sorts of men following have not this feare of God in their conversations as 1. Such as be masters of opinions and dare boldly and securely obtrude their erroneous conceits and new opinions upon the Church of God straining their wits for applause to goe beyond Gods revealed will Rom. 12.3 2. Such as are usually well pleased with themselves and their doings and are not troubled at their owne insufficiency and infirmities God cannot abide such as are wise in their owne eyes Iob 37. ult 3. Such as live securely in knowne sins and blesse themselves in their hearts when their
Parliament for the holding of their lands they think they have a sure tenure yet many Acts of Parliament may be repealed but the Acts of Gods councell are like himselfe immutable The godly they are predestinate to adoption Secondly they have not only Gods promise for their inheritance but Gods oath that by two immutable things the heires of promise might have aboundant consolation as the Apostle shewes Heb. 6.17 18. Thirdly to make all sure God hath put his spirit within them as the seale and earnest of their inheritance Eph. 1.13 14. The Use may be 1. For information and so first to shew the great goodnesse of God to man that not only requires and gives holinesse but adds also blessednesse to his servants In justification and sanctification he gives to men those good things they call bona virtutis the good things of vertue and inadoption he gives those good things they call bona conditionis the good things of condition even blessednesse and true happinesse whom God makes holy he will make happy also Secondly it manifestly shewes that we hold all our happinesse not by merit but by grace For adopted children cannot plead merit but must acknowledge all of gift as will more appeare when we come to speak of the cause of inheriting viz grace 2. For instruction and so The first impression this Doctrine should worke upon us should be a desire to be such as may obtaine the right of adoption of sons for flesh and bloud cannot inherit 1 Cor. 15.50 So long as wee are carnall and unregenerate men we neither are nor are to be called the heires of God The unrighteous that is such as live in grosse sins and doe the workes of the flesh are expressely and peremptorily excluded from the benefit of adoption 1 Cor. 6.9 â—0 Gal. 5.21 None but such as are effectually called and borne of God are capable of this grace Heb. 9.16 Iohn 1.13 And in particular we must have a true justifying faith Iohn 1.12 For as was shewed before we come to the right of Sons only as we are ingrafted into Christ upon whom all the inheritance is originally and fundamentally conferred and into Christ we cannot get but by faith And further we must looke to the sound mortification of the deeds of the flesh Rom. 8.13 and know that none can inherit but such as overcome the power of their corruptions and are not in bondage to any sin Rev. 21.7 And more specially God requires in all such as will be his sons that they be such as are not in bondage to the passions and perturbations of the heart for he hath promised that the meeke shall inherit Mat. 5.5 Thirdly we must forsake all needlesse society and familiarity with the wicked of the world if we will be Gods sons and daughters and resolutely refuse to be corrupted with the sins of the times as the Apostle sheâ—es at large 2 Cor. 6.17 18. Fourthly we must be such as are described Esay 56.4 5 6. We must make conscience to keep Gods Sabbaths and chuse the thing will please God being more desirous to please God in all things than naturall children are to please their earthly parents and take hold of Gods Covenant as resting upon this preferment and the promises of it as our sufficient happinesse And that we may be the more established in the knowledge of our adoption it will be good for us to trie our selves by the signes of such as are Gods adopted children 1. Such as are Gods children by adoption have this marke they are made like unto God their father in holinesse in some truth of resemblance 1 Pet. 1. 15. and this they shew two wayes first by purifying themselves and sound humbling of their soules for their sins that deface the image of God in them as Saint Iohn saith Every one that hath this hope purifieth himselfe as he is pure 1 Iohn 3.2 3. Secondly by imploying himselfe constantly in doing righteousnesse for hereby the children of God are knowne from the children of the Divell 1 Iohn 3.10 2. In the last recited place you may discerne another signe of a sonne and heire to God and that is the love of the godly as his brethren and fellow heires He that loveth not the brethren is of the Divell not of God 1 Iohn 3.10 3. The gift of prayer is a signe of adoption and that we have received the spirit of adoption Rom. 8.15 16. By the gift of prayer I meane not the skill to utter words to God in a good forme of words and variously but the gift to speake to God in prayer both with confidence in God as in a Father and with the affections of prayer which the phrase of crying Abba Father imports 4. A child of God discovers his adoption by the maner of doing good duties he doth serve God not with servile respect but with filiall affection he loves to be Gods servant as may be gathered Esay 56.6 5. To love them that hate us and blesse them that curse us and doe good to them that persecute us is a signe that we are children to God as our heavenly Father Luke 6.35 Mat. 5. The second impression that this glory of adoption should make upon our hearts should be to stir us up to carry our selves in this world as becomes the children and heires to such a Father as God is And so in generall it should wonderfully fire us to all possible care to be holy as he is holy and to expresse more to the life the Image of Gods grace and holinesse 1 Pet. 1.14 15. and that in all maner of conversation striving to carry our selves as the sons of God without rebuke in the midst of this froward and wicked world all sorts of the men of the world being so ready to reproach such as are Gods people that if they will speake evill it may be only for our good conversation in Christ Phil 2.15 16. And in particular we are charged in Scripture with certaine speciall and choice things that doe greatly adorne and grace the life of a child of God that is an heire of heaven if we be Gods heires and he be our Father 1. We should be Peace-makers for our Father is the God of peace and this will force men to call us the sons of God Mat. 5.10 2. We must not render reviling for reviling but rather blesse seeing we are heires of blessing as the Apostle urgeth it ver 9. 3. We should live without care as knowing that we have a heavenly Father that careth for us Mat. 6.32 And seeing we are heires of a better world we should not love this world nor set our hearts upon such meane thingâ— as this world can afford 1 Iohn 2.15 4. If we be Gods sons we should be willing to submit our selves to his correction If we yeeld that power to the father of our bodies how much more to the Father of our spirits Heb. 12.9 But especially take
yet it is so rich as the tongue of man cannot utter if it be in any measure true and sincere Besides how should this fire our desires after wisedome and spirituall understanding in the world of Christ seeing it is our life and in the same degree we encrease in eternall life that we encrease in acquaintance with God in Christ and therefore above all gettings we should be getting understanding And finally it shewes the wofull estate of ignorant persons that are carelesse of the studie of the Word of God and of hearing of the Gospel preached This is their death and will be their eternall death if they prevent it not by repentance and sound redeeming of the time for the service of the soule about this sacred knowledge Now for the fourth point the things that nourish life are greatly to be heeded both to shew us what we should apply our selves to and with what thankfulnesse to receive the meanes of our good herein 1. We must know that the principall cause of the nourishment and increase of spirituall life is the influence of vertue from Christ our mysticall head by the secret and unutterable working of the spirit of Christ which is therefore called the spirit of life because it both frees us by degrees from the feares of death and from the power and blots of sin Rom. 8.2 and withall it quickens and encreaseth life in us for the better exercise of righteousnesse Rom. 8.10 2. The contemplation of Gods favour and presence doth wonderfully extend and inflame life in us To marke God any where or by any experience to find effectually his love and to taste of the sweetnesse of his goodnesse this is life from the dead better than all things in naturall life it doth a godly mans heart more good than all things in the world can doe as these places shew Psal. 30.5 63.7 8. 36.3 16. ult with coherence 3. The entertainment God gives his people in his house is one speciall cause of encrease of this life in us as it encreaseth both knowledge and joy and all goodnesse and satisfies the heart of man especially amongst all the things that are without us the Word of God as it is powerfully preached in Gods house is the food of this life called the savour of life unto life 2 Cor. 2.16 Christ words are the words of eternall life Iohn 6. see Psal. 36. 8. Iohn 12.50 Pro. 4.22 4. Fellowship with the godly is singular to quicken and excite the life of grace and joy and knowledge in us therefore it is an amiable thing for brethren to dwell together in unity because there God hath commanded the blessing even life for evermore Psal. 133. ult Pro. 2.20 The mouth of the righteous is a veine of life Pro. 10.11 Yea the very reproofes of instruction are the way of life Pro. 6.23 And therefore weake Christians should be instructed from hence with faith to rest upon the God of their lives who by the spirit of Christ can enable them to eternall life and with thankfulnesse to embrace all signes of Gods favour and presence and above all things in life to provide for themselves powerfull meanes in publike and good societie in private and not to be turned off from either of these by slight either objections or difficulties and to resolve to labour more for these than carnall persons would doe to have their naturall lives if they were in distresse or danger It is also excellent counsell which Saint Iude gives in this point concerning eternall life he would have us looke to foure things The first is to edifie our selves in our most holy faith striving to get in more store of Gods promises and divine knowledges and to strive to establish our hearts in our assurance of our right to them The second is to pray in the holy Ghost for he knew that powerfull prayer doth greatly further eternall life in us The third is to keepe our selves in the love of God avoiding all things might displease him chusing rather to live under the hatred of all the world than to anger God by working iniquity The fourth is to looke as often and as earnestly as we can after that highest degree of mercy and glory we shall have in the comming of Christ Iud. 1.19 20. I will conclude this point with that one counsell of Solomon Keepe thy heart with all diligence for thereout come the issues of life Christians that would prosper in spirituall life should be very carefull of the first beginnings of sin in their thoughts and desires and be very diligent in nourishing all good motions of the holy Ghost preserving their peace and joy in beleeving with all good consciences Pro. 4.23 Thus of the fourth point 5. Now for the differences of life in these degrees especially the first and last degree they are very great for though eternall life in the first degree be a treasure of singulaâ— value yet the glory of this life doth greatly excell as it is to be held in another world I intend not to compare life in heaven with naturall life here for that is not worthy to be mentioned in the ballance with that eternall life of glory but with eternall life it selfe as it is held by the godly only in this world And so the difference is very great 1. In respect of the place where the godly live in each degree 2. In respect of the meanes of preservation of life in each degree 3. In respect of the company with whom we live in each degree 4. In respect of the quality of life it selfe 5. In respect of the effects of life eternall in each degree For the first There is great difference betweene the life of grace and the life of glory in the very place of living Here we live in an earthly tabernacle in houses of clay there we shall live in eternall mansions buildings that God hath made without hands 2 Cor. 5.1 Here we live on earth there in heaven Here we are strangers and pilgrims far from home Hâ—b 11. there we shall live in our Fathers house Here we are in Egypt there we shall live in Canaan Here wee live where death sorrow and sin and Divels dwell there we shall live in a place where God and immortality and all holinesse dwels 2 Pet. 3.13 Here we are but banished men there we shall live in the celestiall Paradise Here we have no abiding City but there we shall abide in the new Jerâ—sâ—lem that is above The glory of the whole earth can but shadow out by similiâ—ude the very walls and gates of that Citie Rev. 21. Here wee can but enter into the holy place there we shall enter into the most holy place Heb. 10.19 To conclude there we shall enter into the heaven of heavens which for lightnesse largenesse purenesse delightfulnesse and all praises almost infinitely excells the heavens we enjoy in this visible world For the second In this life unto the
one way to come in And further we can find no meanes that hath sufficient power to make a man live God hath so reserved the power of life in his owne hands that none of the means we use to preserve life can doe it to make it hold out for a moment if God doe not from above give speciall assistance Man liveth not by bread Mat. 4. and if a man had abundance of all worldly things yet a mans life consisteth not in that Luke 12.15 c. The fourth reason may be taken from the profession of a Christian or his state or relative calling or condition in this life First we are Christs spirituall souldiers Now men that goe to warre intangle not themselves with the things of this life that they may please them that have chosen them to bee souldiers 2 Tim. 2.4 Secondly we are pilgrimes and strangers in this life and therefore nothing should be more easie to us than to be wearie of the present condition and to long to be at home Thus did the Patriarches Heb. 11.13 Thirdly in this life we are but poore cottagers that dwell in poore houses of clay and shall we love to bee here rather than in those eternall mansions 2 Cor. 5.1 Ioh. 14.2 The fift reason may be taken from the sinnes of life Even sinne is a disease and a loathsome contagious one Now then see what life is thou thy selfe hast innumerable sinnes and there is no man alive that sinneth not in the whole world Now if every man have innumerable contagious diseases what a loathsome pest-house is this world to live in The thoughts of a man can reach to the depth and length of this argument but inconsideration buries all wholsome counsell and motives But besides this respect of sinne a Christian finds from his owne sinnes if there were none else in the world great cause to be wearie of life first because sinne argues the imperfection of his nature both in soule and body and so long as he is in this sinfull life he can never have a perfect nature now a man that loves himselfe for this reason would never love life Rom. 7.23 Secondly because sin is an offence to God now a child of God should therefore loath life because by sinning be doth injury to God his mercifull Father and in the most holy Christians this argument hath extraordinary force The sixth reason may be taken from the crosses of life Hath not every day his griefe Is there any estate or degree of men free from them Are not those whom God loves corrected yea and perhaps more than other men Seriously thinke of what thou dost suffer in thy particular What diseases or infirmities are in thy bodie What unquietnesse and vexation dost thou suffer in the house where thou livest What crosses doe follow or feare thee in thy calling Yea doth not thy religion breed thee trouble If the reproaches and oppositions be considered of which godly men sometimes suffer we might say with the Apostle Of all men they are most miserable 1 Cor. 15.19 Paul saith he was a man crucified while he lived Gal. 2.20 and did alwayes in his body carry about the dying of the Lord Jesus 2 Cor. 4.10 Besides consider of the danger of what may come upon thee in life What if war come or the pestilence or sudden poverty that cannot be cured or with fearefull diseases that will fill thee with horrible pain Nay what if thou shouldest fall into some shamefull fault Oh what were the misery would follow upon it The seventh reason may be taken from the extreme vanity of those things that seeme to be felicities in life all the things in life that with any colour of reason can be made objects of thy love are either the people of the world or the commodities of the world Now for the first of these thou hast no reason to be in love with life for the people of the world with whom thou livest for 1. Amongst all the thousands of men and women thou seest in the world it may be there is scarce one that loveth thee entirely scarce one from whom thou maist enjoy delight or comfort They are poore things thou canst have from the rest whether they be neighbours or strangers More than thou givest thou shalt not receive unlesse it be in poore complements of salutations and ceremonies of life 2. If thou didst excell in the priviledge of being loved by friends kindred wife or children yet reckon how small a portion of thy life is refreshed from them there is sometimes more delight in one poore dreame than will be had this way in a long time 3. Thinke of it what changes and losses thou dost or maist suffer if there were any thing worthy thy love in friendship or acquaintance thy friends may be daily lost either by the change of their minde from thee or by distance in habitation or by death and the pleasure is had by thy acquaintance is made not worth the having either by interruption or by discord and taking of offence or want of power or will to help when thou hast most need 4. Who would not hate life for this very reason which I now give Let a man consider by experience in all others how little the world cares for him If thou wert to die what would the world care or almost any in the world Let it be thy wife children neighbours hearers dearest friends yea thy religious friends what would any of these care for thy death Looke not at their words but note it in their deeds How few will be sorry for thee or for how short a time and how soone wilt thou be cleane forgotten or how poore a thing is the greatest memory any man hath when he is dead Dost thou live to heare this and yet wilt be so mad as to love life for the love thou bearest to any other 5. The evill thou sufferest from the world is greater than the good thou canst get by it thinke of the reproaches injuries oppositions contempts persecutions infections thou maist finde from unreasonable men How many thousand would triumph over thy poore fame if thy feet doe but slip Lastly the company thou shalt have of Angels and spirits of just men in another world should make thee loathe all these things in this life whether thou respect number or power or dearenesse in friends even in such as must be companions of thy life and therefore for the company that is in the world thou hast no reason to love life The commodities of the world are lands houses money honour credit beauty pleasure and the like now mâ—n have no cause to be so in love with these if they consider 1. How small a portion they have of these If a man had won the whole world and the glorie of it yet it were not worth the having if he must lose his own soule May if it were all had upon the best conditions yet it would not
thereof 235 236 Signes ibid. c. Guile Vide Deceit Hypocrisie The words acceptation 205 Why and how to be avoided 206 The miserie of Guilefull persons ibid. Of secret Guile 207 Signes of a man without Guile 209 Guile in words many wayes so in Hypocrisie 525 H HArdnesse Hardnesse of heart seemed to be fâ—lt more after assurance than before 113 Healing Wherein Christs Healing excels for our comfort 550 That we are all healed by Christs stripes 551 What we must doe to be healed by Christ 550 The bodies of all men by nature need Healing 552 Christ is a Physician as well for the body as the soule 553 Rules for such as desire to Heale their bodily griefes 554 Heart Adorned with eight graces maketh it acceptable to God 17 Eleven things in which a sanctified Heart rejoyceth ibid. Three speciall signes of a new Heart 415 What the hid man of the Heart is 607 Wherein it excells the outward man 608 By what meanes it may be mended 609 How to know when it is right ibid. Eight things to be done for getting a cleane heart 175 How our Hearts are purified in obeying the truth 176 Heaven Where and what wiâ—â— its excellencie above all other plâ—â—â—s 41 The glory of Heaven â—â—llâ—d grace in three respects 110 111 Heavinesse Foure sorts of Heavinesse 56 Heires How godly men become Heires 645 How they must behave themselves 648 Godly men and women are Heires together many wayes 688 Holy Ghost The Spirit why called the Holy Ghost 93 He is a Person distinct from Father and Son 94 Whether its mission doth signifie any inequalitie 95 Holinesse Foure sorts of Holinesse 122 God Holy three wayes ibid. Helpes with motives thereto 123 Christians are Holy many wayes 322 Rules for the right ordering of a Holy conversation 323 Inward Holinesse wherein it consists 174 175 Honest. Honestie What it signifies 388 Sixe things which make and manifest an Honest conversation 389 An Honest conversation is the way either to convince or convert the Gentiles 392 Honour How Christ is an Honour to us 292 By what wayes we may expresse our Honour to men 477 How we must honour the King 483 Hony The Word for sweetnesse compared to Hony 240 The excellent uses of it ibid. Hope The differences betweene a living and a dead Hope 36 Nine wayes to shew our Hope 108 Five things to be done to get assured Hope 108 109 The difference betweene Faith and Hope 160 161 Houshold Housholders Vide Familie Humble Humblenesse Humblenesse of mind hath sixe things in it 16 Humblenesse is shewed in three things 330 Husband For Husband and Wife to live together quietly there are sixteen motives 576 Five speciall causes of disorder betweene man and wife 577 Motives to make Husbands carefull of their duties 633 Their cohabitation 634 In what cases they may be absent 635 He must dwell with her in knowledge 637 How they honour their wives 641 Hypocrisie How many wayes men commit it 210 Motives against it with effects of it ibid. c. Excellent uses hereof 211 The sorts of Hypocrisie that we are most in danger of 212 Preservatives against it ibid. Hypocrites How an open Hypocrite may be discerned 213 What makes an Hypocrite and how a man may know himselfe not to be one ibid. c. Hypocrites in bondage whilst they seeme Freemen 471 Eight things for the discoverie of Hypocrites 177 I IGnorance The unregenerate charged with Ignorance 116 Signes of their Ignorance 117 How different from the Ignorance of the godly ibid. It is hatefull to be Ignorant in spirituall things 457 A hard thing to cure Ignorance 463 464 Imitation We must imitate God 118 Five things in which we are not to imitate Christ 328 Immortalitie Foure degrees of it 186 Incorruptible Seven things which are Incorruptible 611 Incorruptible things doe wonderfully adorne 612 Grace begotten in the hearts of the godly is Incorruptible in divers respects 188 Indifferent Things â—Indifferent in matters of religion though somâ—times inconvenient may be commanded and must be obeyed 434 Pretended inconveniences by humane lawes surveyed 435 About taking and giving of scandall at humane ceremonies 436 How Christian libertie is made a cloake of maliciousnesse in things indifferent 472 In thongs indifferent there be cases wherein Christian libertie is vilely abused ibid. Inheritance How the Saints inheritance is incorruptible even in foure respects 39 Undefiled in five respects ibid. Inventions Whether any Inventions of men may be obeyed 433 A catalogue of such Inventions as were used for religious ends without any commandement 434 Joy A Christian life is a joyfull life manifested in nine things 54 Gods servants may joy nine wayes ibid. How that their joy is preserved 55 How full his joy may be in earthly things 56 Sixâ— kinds of joy 72 Five kinds of divelish joy ibid. Eight signes of discerning the joy of the holy Ghost from all other joyes 73 Whether the joyes of the holy Ghost be felt of every Christian 74 What we must do to get the joy of God ib. How to preserve that joy ibid. The differences betweene joy temporarie and true joy 188 Judge God is a terrible Iudge to the wicked 529 He judgeth righteously 530 Judgement The day of judgement why called The last day 52 Why deferred ibid. Why the Day of judgement is called The Revelation of Iesus Christ 111 Of the last judgement and the certainty thereof 128 All must appeare at the day of judgement 129 We shall be judged according to our workes iibid How infants can be judged according to their workes 130 Iudgements inflicted on some particular offenders belong to all for divers reasons 301 K KIll Repentance for sin doth in divers respects kill a man 538 Kings Differences betweene spirituall and earthly Kings 319 Christians should live like Kings 320 King is a note of the highest dignitie on earth 440 The originall of Kings 441 The excellencie of Kings above others 442 Many encouragements to Subjects to beare Kings superioritie ibid. Kings must be honoured first in heart secondly in word thirdly in worke 483 Kin Vide Generation Onely good Christians are of the best kin 317 The uses of it ibid. They are of Royall kin and that in many respects 318 629 Knowledge The excellencie of divine Knowledge in many respects 637 It is required of all sorts of men 638 It is given for use and practice ibid. It ought to have a commanding power ibid. Meanes to give power to our knowledge ibid. c. It makes an impression in every mans life 639 In it men should excell women ibid. What it is for the husband to dwell with the wife in knowledge 640 Knowledge must have three properties and effects of it 652 653 L LAmb. Christ a Lamb in sixe respects 147 The Lambes in the ceremoniall law types of Christ ibid. c. The uses of it 148 Libertie Vide Freedome Christian Libertie is a great gift bestowed by Christ 466 A man may use his Libertie as a
adorning of the minde 2. The heart is adorned with 8. graces 1. Holy desires such as the heart felt not before such as these after remission of sins and righteousnesse by Christ Mat. 5. after the meanes of Gods kingdome and the power of it Psal. 42. 1 Pet. 2.2 after the presence of God even that of glory and the comming of Christ 2 Tim. 4.8.2 Cor. 5.8 after communion of Saints the heart longing after them and in a word after all sorts of heavenly things 2. Divine love and that of God Psal. 18.1 of Christ 1 Pet. 1.8 of the word Psal. 119.103 of Gods house Psal. 26.8 84.5 of the godly Psal. 16.3 1 Iohn 3.14 3. Ioy in the Holy Ghost Rom. 14.17 in such things as these 1. In the satisfaction of Christ for sinne Galat. 6.14 Rom. 5.11 15.13 2. In his Election Luke 10.20 3. In the breasts of the Churches consolation Esay 66.10 4. In the word both read and heard Psal. 119.77 Ier. 11.16 Iohn 3.29 and so in the sacraments 5. In the sabbath Esay 58.13 6. In well-doing Prov. 21.15 7. In suffering for righteousnesse Mat. 5.10 8. In the presence of God knowing the soule in adversity especially Ps. 31.7 Rom. 5.4 9. In the people of God Ps. 137.6 10. In all the good things the Lord hath given as the pledges of his love Deut. 26.11 11. In the things that pertaine to God Rom. 15.17 In these a Christian hath his seasons and though he may sow in teares yet he reapes in joy 4. A holy feare of God and that of his mercies Ps. 147.11 Hos. 3.5 of his word Esay 66.2 of his presence especially in time of his service Heb. 12.28 and of his name and glorious titles Deut. 28.58 and in all things a feare of his offence and displeasure in respect of which a man is jealous of his own infirmities Pro. 28.18 1 Pet. 1.17 5. Confidence in which the godly are as mount Sion that cannot be moved Psal. 125.5 by which he committeth his way to God Psal. 37.5 and runneth to God for refuge that he may be under his armes for ever Deut. 33.27 Gods name is to him a strong tower Prov. 18. in respect of which his place is on high even in the defence of the munitions of the rocks Esa. 33.16 c. yea such is the power of this confidence sometimes that though God trouble him with his owne hands yet he will hope Iob 15.19 By this signe God knowes his in the day of trouble and will owne them Neh. 1.7 and the eye of God is never off them because they trust in his mercies Psal. 33.18 6. A holy hatred by which he cannot abide sin Ps. 97.10 the garment spotted with the flesh Iude 23. any false way Ps. 119.128 wicked company Ps. 26.5 the worke of such as fall away Psal. 101.3 them that hate God and goodnesse Psalme 139 21. 7. Peace whereby a man is made to rest from passions and perturbations and enjoyeth tranquillity in the contemplation of Gods favour Rom. 14.17 8. Bowels of mercy Col. 3.12 I omit hope patience meeknesse and the rest either because they some way belong to some of these or because these are the most eminent and easie to be discerned and all these are put on by faith And thus much of the adorning of the heart 3. The conscience is also adorned with 9. gifts 1. Life it being quickned from the dead sleep it was in 2. Light from ignorance 3. Peace from terrors differing from security 4. Purity and care in all things to doe uprightly Acts 23.1 Heb. 13.1 2 Tim. 2.3 5. Ioy and refreshing it is now a continuall feast Prov. 15.15 6. Constancy Iob 27.6 so as no power can compell it 7. Plainenesse and harmelessnesse 2 Cor. 1.12 8. A divine sentence so as in determining it judgeth for God and as God 9. Tendernesse so as it will now smitâ— for lesser evills All this doctrine concerning the sanctification of the spirit may serve First for humiliation We may all say if God looke upon our spirits innumerable evills have compassed us Psal. 40. and therefore we had need to pray to God to cleanse us from secret sins even those sinnes of our spirits 2. For admonition to all men to take heed that they neglect not this great worke of inward sanctification especially if God have touched the heart with any inward feeling of thy estate and remorse of sinne Looke to thy selfe thy heart is deceitfull and sinne is a witch watch against security or relapse into security â—e perswaded it is a dangerous thing to sin against the purposes of amendment The axe is now laid to the roote of the tree and therefore trifle not let not thy righteousnesse be as the morning dew thou art come neare to the kingdome of God quench not the sparkles of light and remorse And much more this may warne such as will not be touched with the care of sanctification take heed of a swinish and dogged heart the Lord will not cast pearles before such swine still And thirdly it may warne such as rest in giving faire words If they praise the Sermons and speake faire to Gods servants they thinke all is well The Divell could speake Christ faire to be rid of him Mar. 1.24 and so did Herod Mar. 6.20 3. For instruction to all sorts of men that yet finde not comfort in this worke oh labour about it that thou maist be cleansed from all filthinesse both of flesh and spirit even sanctified throughout following after holinesse without which no man shall see God 2 Cor. 7.3 1 Thess. 5.23 Heb. 12.14 and if there were in men a heart to returne there are many incouragements Christ is given to us of God to be our sanctification and in his intercession he remembred to pray for this that God would sanctifie us 1 Cor. 1.30 Iohn 17.14 17 19. and the word of Christ is able to sanctifie us Acts 20.32 and Christ hereby proves his resurrection from the dead Rom. 1.4 and God hath promised his spirit to help us Ezech. 33.37 4. For confirmation since this is so let him that is holy be holy still 5. For much thankfulnesse in such as have attained in any measure to the gifts of Gods grace herein 2 Thess. 2.13 Thus much of the sanctification of the spirit Vnto obediencâ— The first end of our sanctification is that our lives may be brought into obedience This obedience must be considered either in the 1. whole or in the 2. parts 1. In the whole it is profitable to observe three things 1. the originall of true obedience 2. The rules or properties of true obedience in the maner of it 3. The motives that might stirre us up to the care of obedience 1. The cause of this obedience is 1. either without us or 2. within us without us it is both God and the word of God God the Father causeth it by electing c. the Sonne by