image or similitude as First in the diuine nature of Christ. For Christ as the Sonne of God is said to bee the splendor and brightnes of his Fathers glorie Heb. 1.2 Secondly in the humane nature of Christ. For in his humane nature did the God-head dwell and shine as the candle in the Lanthorne and so the glorie of God appeares amongst men for when Christ was incarnate and came to dwell amongst men they saw his glorie as the glorie of the onely begotten Sonne of God Ioh. 1.14 Thirdly in his works for the inuisible things of God as his power and wisedome in the excellency of them are made visible vnto our obseruation in the creation and gouernment of the world in the great booke of the creatures is the glorie of God written in great letters Rom. 1. Thus the heauens declare the glorie of God Psalme 19.1 And in this great book the glory of the Lord is said to endure for euer and the Lord will alwaies reioice in this impression of his glorie in his workes Psal. 104.31 and as all the workes of God are his glorie in that they do some way set out his excellency so especially miracles are in a high degree resemblances of God's glorie and therefore are these workes of wonder called the glorie of God Thus the power of God in raising Christ is called his Glory Romanes 6.4 And so the maruailous workes mentioned Psalme 97.4 5.6 so Christ in working the miracle in Canaan of Galile is said to shewe his glorie Iohn 2.11 And as workes of miracle are called the glorie of GOD because GOD hath in them stamped some liuely resemblance of his Excellencie so also workes of speciall Iustice done vpon Gods enemies are called his glorie also as these places shewe Exod. 14.14 Num. 14.21 Esay 13.3 So also Gods mightie working in deliuering his seruants is called his glorie also Psal. 105.5 6. and 57.6 and 85.9 Fourthly in man God hath imprinted his glory and so in all sorts of mankind they are called the glorie of God in respect of their resemblance of Gods soueraignty man is as it were a visible God in this visible world and in respect of his superioritie ouer the creatures resembles God And as God hath imprinted his glory vpon all men in generall so in a speciall manner vpon some men as 1. Vpon such men as shine in the outward dignity and preeminence of their places in this world aboue other men their glorie is said to bee Gods glorie 1. Chron. 29.11 12. 2. Vpon such men as are indued with the grace of God and the vertues of Iesus Christ these beare Gods Image and are therefore called his glorie Esay 46.13 2. Cor. 3.18 Psal. 90.17 3. In a more principall manner vpon such as be receiued vp to glorie in heauen Thus God will be glorified in his Saints at the day of Iudgement 2. Thes. 1.10 This is that glorie of God which the godly doe hope for with so much ioy Rom. 5.2 Fiftly in certaine visible signes testimonies of his presence Thus the consuming fire on mount Sinah is called the glorie of God Exod. 24.6 16 17. So also the cloud that filled the Temple Exod. 40.34 And the cloud that rose vpon the Tabernacle in the wildernes And so the signes of Gods presence in heauen are in a speciall respect called his glorie Thus Stephen saw the glorie of God and Iesus standing at his right hand Acts 7.55 Thus we are said to appeare before the presence of his glorie Iude 24. Sixtly In his Word and so the Word of God is the glorie of God either in generall as it describes the excellency of Gods nature in all in his properties or attributes Psal. 26.8 Or in speciall the Gospell is called the Glorie as it sets out the goodnes of God after a matchlesse manner relieuing forlorne mankind Esay 6.1 And thus that part of the Word of God that doth describe Gods mercy is called his glorie Exod. 33.18 19 22. Eph. 3.16 Thus also that way of shewing mercy by bringing in the infinite righteousnes of his owne Sonne is called the glorie of the Lord Esay 40.5 Thus God glorifieth himselfe Secondly God is said to bee glorified by vs Man may make God glorious but that he cannot doe by adding any glory to God's Nature and therefore we must search out to finde by the Scripture what waies man may glorifie God and so we may be said to glorifie God or to make God glorious three waies First by knowledge when we conceiue of God after a glorious manner thus we make him glorious in our owne hearts and this is a chiefe way of making God glorious And this is one way by which the Gentiles glorifie God and this God stands vpon so as he accounts not himselfe to bee knowne aright till we conceiue of him at least as more excellent then all things Seeing we can adde no glory to God's nature we should striue to make him glorious in our owne mindes and hearts And we may by the way see what cause we haue to bee smitten with shame and horror to thinke of it how we haue dishonoured God by meane thoughts of him And hereby we may also see how farre man can be said to haue the true knowledge of God in him yea there is some comfort in it too to a Christian that humbleth himselfe to walke with his God for though at the best he come farre short of conceiuing of God as he is yet God accounts himselfe to be made glorious by vs when we get so farre as to conceiue of him aboue all creatures and that is when he comes into our hearts as a king of glory farre aboue all that glory can be found in earthly Princes Psalme 14.7 9. And thus we make him glorious not when we barely iudge him to be more excellent then all things but when our hearts are carried after the apprehension of him so as we loue him aboue all and feare him aboue all c. And thus we make God glorious in our hearts by knowing him Secondly by acknowledgment When in words or workes we doe ascribe excellency vnto God and to glorifie him is to acknowledge his glory or as the phrase in Scripture is To giue him glory and so there be diuers speciall waies by which we are said in Scripture to glorifie God as First when in words wee magnifie God and speak of his prayses and confesse that he is worthy to receiue honour and glory and might and maiesty so Reuel 4.11 Psal. 29. 86.9 Secondly when men confesse that all the glory they haue aboue other men in gifts or dignitie was giuen them by God So Dauid glorifies God 1. Chron. 29.11 12. And thus we make God the Father of glory as he is called Ephes. 1.17 Thirdly when men that are guilty of sinnes that cannot be proued against them yet feeling themselues to be pursued by God doe confesse to Gods glory and their owne shame
1.20 Psal. 56.10 and 10.6 Fourthly as the Ministery of Gods seruants doth more declare the sincerity of the word so we should bee more in loue with it wee should like praier preaching I mean not witlesse and vnlearned preaching but such preaching as maketh demonstration to the conscience out of the pure word of God in things that concerne the good of the soules of men and the glory of God The word doth euer profit men most when it is most sincere that men onely speak the words of God Fiftly to stick to the word of God without going to the right hand or the left There can be no sinne but what is condemned in the word nor can there be duty not commanded therein nor can there be matter of faith not propounded therein Oh how happy were wee if wee could stick to the ould foundation euen the sincere word of God and not adde nor diminish The hatefulnesse of departing from the word on the left hand is in most places discouered But Oh the deceitfulnes of mens hearts and the wretched pronenesse of men to sinne by finding out many inuentions Men runne out and that very fast on the right hand we haue new opinions strange fansies coined euery day Little doo the better sort of people many of them think of traditions on the right hand Their faith is led into bondage when they can yield no better reason than It is such a mans judgement or else hee thinketh so himself or the reasons brought are vrged without any demonstration from the word of God and Scripture Happy aboue the most Churches vnder heauen were this nation if this point were vnderstood and carefully obserued if wee could stick to our first grounds in parting from the Church of Rome viz. to admit no opinions nor charge our conscience with more obligations but out of the word of God Ministers also may learn from hence what and how to preach That is the best preaching which is eminent for two things First that tends to beget sincerity cleernes of judgement distinct euidence of assurance and strict holinesse of life in the hearers secondly that shines in the natiue lustre of the word in it self without mixture when men knowe no matter no stile no wisdom coÌ„parable to that which may be had in the word This also may serue for reproof First of such Ministers as preach not sincerely and such are they that preach for corrupt ends though they preach true doctrine Phil. 1.17 and they that preach obscurely carelesly and striue not to set out the glory of the truths they propound and they that are like leâ—d Vintners which mix the word with the errors of their owne brains or with the traditions of men or with a manifest strife to bring in mans wisdome to Gods word more desiring to shewe their owne wittes and learning than the glory of the scriptures 2. Cor. 4.2 and 1. Cor. 1.17 and 2.4.5.13 2. Of the people for that great want of appetite to gods pure word and the plain preaching of it Thus of the second reason The third is taken from the effect and the profit which wil follow viz they shall growe thereby That ye may growe thereby This point of the growth of a Christian is of singular vse and meet to bee fully and particularly opened and therefore I will obserue fiue things concerning it more especially First that we ought to growe in grace Secondly in what things wee should labour to grow and abound Thirdly what are the rules to bee obserued that we might growe Fourthly the signes of growth Fiftly the vses of the whole First for the first Christians are bound not onely to get grace but they must labour to encrease in the gifts they haue receiued It is not enough to begin the work of God but wee must labour to abound in it and increase in well doing we must goe on and finish the measure of the work required of vs. These places euidently proue that God lookes for growth at our hands 2. Pet. 3.18 1. Cor. 15.58 1. Thes. 4.1 Prou. 4.18 1. Cor. 14.12 Secondly for the second before I number particulars I might tell you of diuers kindes of growth or increase in the kingdome of Christ. Christ himselfe is said to increase Iob. 3.20 The word is said to growe Act. 6. and in other places and Christians are said to growe so either first ioyntly in the mysticall body Eph. 4.16 Col. 2.19 or secondly seuerally euery one by himselfe Christ was said to increase not onely in stature and the declaration of his gifts Luke 2.40 but also in the glory of his kingdome and the aduancing of his dominion amongst men The word grew when the number of faithfull labourers was increased and when the light of the truth was more glorified and receiued by the people Christians are said to grow cheefly in two respects First in the number of beleeuers when there are daily added to the church Secondly in the power and practice of their gifts and this last is heer intended The word rendred Thereby might be read either in him or in it or as it is thereby In him that is in Christ. In it that is in the word or thereby that is by the word This last is intended heer in all probability Now then to the point There are certaine things wherein a Christian should striue to grow It is true wee should grow in euery good gift and work but if wee mark the scriptures these things in particular are especially to bee laboured after as being things that doe wonderfully honour God and credit the Gospell and bring a singular encrease of happiness to a Christian mans life and it is wonderful profitable to keep a Catalogue of these particulars stil before vs that we may euery day be put in mind of what we should especially labour after These are the things then we should distinctly labour to grow in First wee should labour to grow in wisdom Gods people should appear to bee a wise people aboue all the people of the earth Christ grew in wisdome Luke 2.40 Now wisdome hath two things in it First knowledge and secondly discretion In both these we should grow For knowledge the word of God should dwell plentiously in vs Col. 3.16 and wee should encrease in the knowledge of God Col. 1.10 and for discretion wee should abound in knowledge yea and saith the Apostle in all iudgement too Phili. 1.10 Secondly wee should grow in faith That which is lacking to our faith must be made vp 1. Thess. 3.10 and we should still bee praying with the Apostles Lord increase our faith Luke 17.5 2. Thes. 1.11 Now there be two things distinctly which wee should grow-in about faith viz. First assurance and secondly the exercise of it For assurance wee should hereunto giue all diligence that wee might get the full assurance of faith and hope to the end wee should neuer bee quiet till it bee established and rooted
7.1 Doct. 4. The fourth doctrine is that wee are cured by Christs stripes His sufferings heale our sorrowes His wounds make vs whole His sicknes offers vs health and his stripes heale vs partly by satisfying for our sinnes and so remouing the cause of our diseases both spirituall and corporall and partly by an vnspeakeable vertue of his Passion which being applied to our soules makes our sins dye And this point may serue for vse many waies Vses First for information and so it may shew vs the wonder of Gods working that can doe great things by meanes in respect of vs altogether vnlikely Wee hold it a thing almost beyond beliefe that the applying of medicines to the sword that wounded a man shall make the wounds heale in a man But this heere is a mystery that onely the Christian Religion can tell of of which there neuer was president in nature that The wounding of one Man should heal another or that the stripes of the Captaine should cure all his diseased souldiers and yet thus it is euen thus is the Lord pleased to glorify the power of his working Secondly we may hence bee informed of the precious vse of euery part of Christs sufferings not his dying onely doth vs good but euery thing hee did endure His stripes cure our wounds his shame wrought our honour His temptations draue the diuels from vs not any thing was done to him by his aduersaries but GOD made it work for our good Shall wee then dare to take offence at the crosse of Christ Haue we not reason to glory in it aboue all things Thirdly doe we not heere see how hatefull sinne is in Gods sight and how foule our diseases are when nothing can cure vs but Christs blood and that must bee fetched out of him with the best stripes which the hands of the wicked inflicted vpon him Oh the hardnes of our hearts that can see Christ thus vsed for our sinnes and yet are not perswaded that sinne is hatefull to God! Oh how should wee bee sorry for our Sauiour and mourne to think of it as wee would for our onely sonnes Would it not grieue vs at the heart if we should see the young Prince the Kings sonne basely whipped by our aduersaries only for our affaires Oh what hearts haue we that as bad as they are would be melted to see this done to a Kings sonne and yet are not troubled to knowe it was done to Gods Sonne Fourthly we may see what wicked mallice will doe if it bee not restrayned to disgrace our Sauiour to get a sentence against him to binde him hand and foot yea to kill him will not serue their turnes vnlesse they may most basely scourge him before hee dies That malicious men now doe not alwaies so is not because their malice doth not tend to it but because either God or man restraines them It is a most diuelish humour and therefore to bee auoyded and detested of all those that loue the Lord Iesus Vse 2. Secondly how many waies should this instruct vs what care the Lord Iesus requires of vs what should not this make vs willing to doe Oh how should wee loue him with all our hearts aboue all the world that could endure to bee thus abased euen vnto stripes for our sakes when hee could haue preuented it if hee had pleased what a shame should it bee to vs to bee impatient or to think much of our crosses who though wee had suffered many things yet not so grieuous as those things befell our Sauiour Yea further it should encourage vs to suffer any thing for Christ and the rather because wee haue not resisted to stripes or blood nor cannot now suffer the thousandth part for him of that he hath suffered for vs. Thus of the healing of our soules These words also may bee expounded of the healing of our bodies as we shewed before and so the like doctrines may bee obserued as Doct. 1. That the bodies of all men by nature neede healing For sinne hath brought vpon man the sentence of deformities and infirmities and diseases and wee see God doth inflict diseases vpon many and that of diuers sorts and many men that for the present are free from the paines of diseases yet haue their enemies in their bodies in diuers parts of them laid as it were in garison which may and will break out vpon them at a time they know not or if they were not there the Lord from without can send diseases vpon them The world is euery where full of occasions of sicknes or if there were not outward meanes to worke them yet God can strike men from heauen Vse The vse should bee to warne such as are in health to walke humbly For they know not how soone sicknes may seaze vpon them Secondly such as haue their friends taken away by sicknes or are yet afflicted should submit to Gods will For this is the case of all men euen the greatest yea and Gods elect are liable to such a condition by nature Doct. 2. The diseases of the body are grieuous therfore Christ takes notice of that kind of distress to prouide for the healing of our bodies We see by experience that of many sorts of crosses it is most grieuous to beare the paines that arise from the wounds or sicknes of the body and it is the more grieuous partly because no men are priuiledged from diseases but either haue them or are in danger of them as was said before and partly because God hath armed such a multitude of sorts of diseases to which the body of man is liable Vse Therefore the vse should bee to take warning from these pains of the body to preuent eternall paines in hell by reconciling our selues to that God that can so fearefully afflict both body and soule and as wee feele the outward man to decay the more to labour for the health of the inward man especially by those harbingers of death to prouide for the time when our change shall come Doct. 3 Christ is a Physician for the body of man as well as for the soule In Christ our bodies may be healed Christ prouided healing for mans body as well as for his soule and mens bodies he heales either in this life or in the generall Resurrection First in this life some hee hath healed by miracle as hee did multitudes in the daies of his flesh while hee was heere in this world which he did in execution of his office as hauing charge of mens bodies and some hee healed by meanes giuing his blessing vnto the medicines prouided in nature and applied by the skilfull to the diseased yea hee vndertakes the healing of all Gods Elect in their bodies as this place imports which hee doth promise and will performe if it bee good for them Many times to heale the body would hurt the soule or keepe the leper from heauen and then Christ will not heal them else he vndertakes and is bound
3.9 Especially wee should rest vpon this stone when we haue any great suite to God and haue occasion to continue to hold vp our hands in praier and so wee shall prosper as it was with Moses Ex. 17.12 Lastly it should be the singular ioy of our harts when wee see the corner stone cast downe and God begin to build in any place the work of godlines and religion Wee haue more cause to reioice for that spirituall worke then the Iewes had to shout when the corner stone of the Temple was brought out to bee laid for a foundation of the building Zachar. 4.7 10. Thirdly the third thing said of Christ is that hee was disallowed of men Disallowed of men This is added of purpose to preuent scandall which might arise from the consideration of the meane intertainment the Christian Religion found in the world The point is plaine that Christ was disallowed of men and this is euident in the stone The greatest part of the world regarded him not The Gentiles knew him not and the Iewes receiued him not Though three things in Christ were admirable his doctrine his life his miracles yet the Iewes beleeued not in him He came vnto his owne and his owne receiued him not Nay they reuiled him called him Samaritane and said he had a Diuel They preferred a murtherer before him and their wise men euen the Princes of this world crucified the Lord of life glory This as it was storied by the Euangelists so it was foretold by the Prophets Isaiah 53. and 49.8 and so we see hee is still of almost the whole world The Pagans yet know him not The Iewes yet renounce him The Turk receiueth him but as a Prophet The Papists receiue him but in part and wicked men denie him by their liues Vses The first impression this should make in our hearts is admiration and astonishment This should be maruelous in our eies that men refuse the Son of God miserable men their Sauiour captiues their Redeemer and poore men such vnspeakeable riches as is offred in Christ and that almost all mankind should bee guilty of this sin so as in comparison he should be Elect onely of God Secondly since this was foreseene foretold wee should bee confirmed against scandall and like neuer a whit the worse of Christ or religion for the scornes and neglects of the world Thirdly since the world disallowes Christ we may hence gather what account we shold make of the world and the men of the world we haue reason to separate from them that are separated from Christ and not to loue them that loue not the Lord Iesus 1. Cor. 16.22 Fourthly we may hence see how little reason wee haue to take the counsels and iudgements of carnall men though our friends and neuer so wise in naturall or ciuill wisdome Their counsels were against Christ they disallow Christ and all Christian courses Fiftly why are we troubled for the reproches of men and why doe wee feare their reuilings Shall we heare that Christ was disallowed and shall wee be so vexed because wee are despised Nay rather let vs resolue to despise the shame of the world and to follow the author of our faith euen in this crosse also Sixtly we may be hence informed that indiscretion or sinne is not alwaies the cause of contempt For Christ is disallowed and yet was without all spot of indiscretion or guile Seuenthly and chiefly we should look euery one to our selues that wee be not of the number of those that disallow Christ. For Christ is still disallowed of men and if any ask Question Who are they that in these daies be guilty of disallowing of Christ Answer I answer Both wicked men and godly men too Wicked men disallow him and so doe diuers sorts of them as First Hereticks that deny his diuinity or humanity or his sufficiency or authority or his comming as did those mockers mentioned 2. Pet. 3. Secondly Schismaticks that diuide him and rend his body mysticall 1. Cor. 1.10 Thirdly Pharises and merit-mongers that by going about to establish their owne righteousnes deny the righteousnes of Iesus Christ Rom. 10.4 Fourthly Apostataes that falling from the fellowship they had with Christ would crucify him againe Heb. 6.2 Pet. 2. Fiftly Epicures and prophane persons that will sell Christ for a messe of pottage with Esau and loue their pleasure more then Christ Heb. 12.16 2. Tim. 3. Sixtly Papists who therefore hold not the head because they bring in the worship of Saints and Angels Col 2.19 Seuenthly Whoremongers and fornicators who giue the members of Christ vnto a harlot 1. Cor. 6.15 16. Eightthly Reuilers that speak euill of the good way of Christ and reproach godly Christians especially such as despise the Ministers of Christ. For hee that despiseth them despiseth Christ himselfe Math. 10. Ninthly Hypocrites that professe Christ in their words but deny him in their workes Tenthly the fearfull that in time of trouble dare not confesse him before men Mat. 10. Eleuenthly All wicked men Because they neglect their reconciliation with God in Christ and will not beleeue in him nor repent of their sinnes All that will not bee reconciled when God sendes the word of reconciliation vnto them Esay 52.11 Secondly godly men sinne against Christ and are guilty of disallowing him 1. When they neglect the establishing of their hearts in the assurance of faith 2. When they faint and wax weary of praier and trusting in God in the time of distresse Luke 18.1 8. 3. When our harts wax cold within vs and are no inflamed with feruent affections after Christ We neglect him when we do not highly esteem him aboue all earthly treasures Phil. 3.9 The fourth thing affirmed of CHRIST is that hee is chosen of GOD. Chosen of God This is one thing wee must carefully knowe and effectually beleeue concerning Christ namely that he is chosen of God This was conscionably beleeued concerning him as appears Esay 42.1 and 43.10 and 49.2 Mat. 12.18 Now Christ may be said to be chosen of God in diuers respects First as hee was from all eternity appointed and ordained of God to bee the Mediator and Redeemer of all mankinde 1. Pet. 1.20 Secondly as he was called peculiarly of GOD from the womb by a speciall sanctification vnto his office Esay 49.1 Thirdly as hee was by solemn rites inaugurated vnto the immediate execution of his office as by baptism and the voice from heauen c. Mat. 3. Fourthly as hee was approued of God and declared mightily to bee the Sonne of God and the Sauiour of the world by the glory done to him of God notwithstanding the scorns and oppositions of the world Esay 49.7 The vse may be both for Information and Instruction For hence we may bee informed concerning diuers things First that Gods work shall prosper notwithstanding all the scorns or oppositions of men God's choice is not hindred but Christ is separated and sanctified and appointed to
thus two things are implied for our information The one concerns Ministers the other concerns the hearers First Ministers may hence take notice of it that there can neuer bee hope they should perswade with all their hearers for sacrifices were heer and there once taken out of the whole herd And besides the hearers may hence see that they are neuer so effectually wrought vpon till they can giue themselues ouer to their Teachers and to GOD to obey in all things though they perswade them to leaue the world and binde them to the cords of restraint in many liberties they took to themselues before yea though they let their hearts blood by pearcing their soules with sorrow for their sins euen to the death of their sinnes 2. Cor. 8.5 and 7.15 Secondly at the day of Iudgement also Ministers shall offer vp their hearers to God so many of them as are found chaste virgins vnto Christ to whom they had espoused them before in this life 2. Cor. 11.3 And thus Ministers before they dy must make ready their accounts for the soules of their people Heb. 13.7 And thus of the sacrifices of Ministers Ministers haue another sacrifice too viz. the particular texts or portions of Scripture which they chuse out and diuide to the people as consecrated for their vse For diuers think that that phrase of cutting the Word of God aright is borrowed from the Priests manner of diuiding the sacrifices and especially from the Priests manner of cutting the little birds The little birds is his text chosen out of the rest and separated for a sacrifice which hee must so diuide as that the wings bee not cut asunder from the body that is he must so diuide his text that no part be separat from a meet respect of the whole Leu. 1.17 and 5.8 2. Tim. 1.15 Secondly the Martyrs likewise haue their sacrifices and that is a drink-offring to the Lord euen their owne bloud this part is readie to bee powred out as a drink offring to the Lord for the Church Phi. 2.17 2 Tim. 4.6 and though we cannot bee all Martyrs yet we should all deny our owne liues in the vowes of our hearts to perform our couenant with God if euer wee be called to die for Christs sake and the Gospel Thirdly the sacrifice of rich men is almes and wel-doing and those sacrifices they are bound vnto to offer them continually Heb. 13.16 Philip. 4.18 Prou. 3.9 Almes is as it were the first fruites of all our increase But then wee must remember that our almes bee of goods well gotten For else God hates robbery for burnt offering Isaiah 61.8 And in giuing wee must denie our selues and not seeke our owne praises or plenary merit in it for it is a sacrifice clean giuen away from vs and consecrated only to God and the vse of his spirituall house the Church And thus of the sacrifice proper to some Christians There are other sacrifices in the Gospel now that are common to all Christians And these are diuers For fiâ—st Christ is to bee offered vp daily to God as the propitiation for our sins God hath set him forth of purpose in the Gospel that so many as beleeue may daily run vnto him and in their prayers offer him vp to God as the reconciliation for al their sins and this is the continuall sacrifice of all Christians Without this there is the abomination of desolation in the temple of our hearts This is the end of all the ceremonious sacrifices the substance of those shadowes Those sacrifices serued but as rudiments to instruct men how to lay hold vpon Christ and to carry him into the presence of God and laying hands vpon his head to plead their interest in his death who was offered vp as a whole burnt sacrifice for their sinnes Wee are Christs and Christ is giuen vnto vs as our ransome wee must euery day then lay hold vpon him and see him bleed to death for our sinnes and bee consumed in the fire of Gods wrath for our sinnes Secondly a broken and contrite heart is a sacrifice God will not despise yea such hearts are the sacrifices God especially cals for from men Hee euer loued them better then all the outward sacrifices in the Law Psal. 51.17 It is the heart God cals for and yet not euery heart but a heart wounded with the knife of mortification that is cut and bleedeth in it selfe with godly sorrow for sinne and is broken and contrite with the daily confession of sinne This is required of all Christians and this very thing makes a great deale of difference between Christian and Christian Thirdly praier and thanksgiuing to God are Christian and holy Sacrifices as many scriptures shew Psal. 141.2 Heb. 13.15 Hos. 14.4 Psal. 51.21 Fourthly we must offer our selues our soules and bodies as a liuing sacrifice to God Rom. 12.2 2. Cor. 8.5 and that First in respect of obedience deuoting our selues vnto God liuing to him and wholy resolued to be at his appointment Psal. 40.6 Loe I come to doe thy will this is in stead of all burnt offerings Secondly in respect of willingnes to suffer affliction of what kind soeuer as resoluing that through many afflictions as through so many flames wee must ascend vp to heauen as the smoak of the incense or sacrifice on the Altar Acts 14.21 Hence are trials called fiery trials 1. Pet. 4.12 Thus of the kindes of sacrifices which remaine vnto Christians The lawes about those sacrifices follow For there bee many things to to be obserued by Christians in their sacrifices if they would euer haue them acceptable to God which the shadowes in the old law did euidently signify as First the sacrifice must bee without blemish Malach. 1.7 which the same Prophet expounds Malach. 3.11 Our offrings must be pure offerings wee must tender them in the sincerity of our hearts Our sacrifices are without fault when wee iudge our selues for the faultinesse of them and desire they might haue no fault Secondly it must bee presented before the Lord and consecrated to him which signified that we must walk in Gods presence and doe all in the sight of God deuoting all to his glory Genes 17.1 Mic. 6.8 Thirdly our sacrifices must bee daily some kindes of them There were sacrifices euery day in the Temple and it was an extreme desolation when the sacrifices ceased so it must bee our euery daies worke to imploy our selues in some of those spirituall sacrifices Heb. 13.15 Fourthly There must bee an Altar to consecrate the gifts Math. 23.19 This Altar is Christ who is the onely Altar of Christians Heb. 13.10 Reuel 8.3 No seruice can be acceptable to God but as the Apostle heere saith by Iesus Christ We must doe all in the name of Christ Col. 3.17 Fiftly there must bee fire to burne the sacrifice This fire is holy zeale and the power and feruencie of the spirit in doing good duties The fire on the Altar first
door of euery opinion and before thou let it in ask this question What shall my soule bee aduantaged by this opinion at the day of IESVS CHRIST And if it cannot answer to it directly reiect it Psal. 119.66 Dauid praies God to teach him good iudgement and knowledge Fiftly let the publique Ministery of GOD's seruants be the ordinary rule of thy interpretation so long as no sense is taught there contrary to the former rules 1. Cor. 14.36 and where thou doubtest thou must seek the law at the Priest's mouth and be very fearfull in any thing to bee wiser than thy Teacher I mean to nourish priuate opinions which are not iustified by publick doctrine Sixtly pray to God to â—each thee and to giue thee his Spirit to lead thee into all truth vnderstanding is God's gift 2. Tim. 2.7 and hee will teach thee humbly his way Psal. 25. Thus of the first rule wee must first soundly vnderstand the sense of the Scripture wee would apply Secondly thou must bring a minde apt to bee taught willing to be formed and to bee all that which God would haue thee to bee thou canst neuer profit by application without a penitent minde a minde that will part with any sin God shall discouer in thee and a minde carefull to obserue the conditions required aswell as the promise tendred Iames 1.21 This is indeed to glorifie the Word Thirdly it is an excellent help in application to follow the guiding of the holy Ghost in thy heart thou shalt finde in all doctrines a difference Some things read or heard haue a speciall taste put vpon them by Gods spirit or a special assurance of them wrought at the time of reading or hearing Now thou must be carefull to take to thee these truths which the Spirit of GOD doth cause to shine before thee Eat that which is good Esay 55.2 Try all things and keep that which is good 1. Thes. 5.20 Fourthly knowe that serious and secret meditation vpon the matter thou hearest is the principall nurse of fruitfull application it is but a flash can be had without an after deliberate meditation and about meditation remember these rules 1. Let it be secret 2. He must let it be full Giue not ouer till thou hast laid the truth vp in thy heart take heed of that common deceit Psalm 119.45 of resting in the praise or liking of the doctrine bee not a Iudge against thine owne soule For if the doctrine be worthy of such praise why darest thou let it slip and run out Let not the diuell start it out of thy heart Mat. 13.20 or the cares of life choke it Luke 11.28 3. Let it be constant Bee at the same point still from day to day till it bee soundly formed and seated in thy heart How rich might many Christians haue been if they had obserued this rule Psal. 1.2 Psalm 119.3 5. Esay 26.9 Fiftly be wise for thy self take heed of that errour of transposing thy applications say not This is a good point for such and such till thou haue tried thine owne heart whether it belong not to thee Psalm 119.59 Pro. 9.7 Sixtly by any means bee carefull of the seasons of doctrine be wise to vnderstand the season There bee many truths which if thou let passe the opportunity of informing of thy selfe thou maist perhappes neuer haue it so again and therefore take heed of losing precious things when thou hast the time and meanes to attaine them c. Thus of the first point The second thing is the speciall duty of Ministers to apply the Scriptures to the hearers that belong to their charge we see the Apostles doe it and for this purpose hath God set apart the ministery of the Word that by them it might be applied God inspired the Scriptures and the Ministers are to vrge them and whet them vpon the hearts of their hearers for their Instruction Reproofe or Consolation 2. Tim. 3.17 They are like the Priests for cutting vp or diuiding of the Sacrifices 2. Tim. 2.15 And this may serue to iustifie the course of godly and painfull ministers that most studie the sound application of their doctrine and secretly staineth the pride of these men that auoide with scorne application vainly affecting the praise of wit and learning Thirdly we may hence note that all men in the visible Church haue not a right to the comforts of the Scripture and it is the Ministers dutie to driue wicked men off from claiming anie part in the promises which are the only treasure of the Saints as here we see in these two verses the Apostle carefully doth Men must doe the workes of Iacob if they would haue the comforts of Iacob Micah 2. verse 7. A Minister must separate betimes the cleane and vncleane His word must be like a Fanne that will driue the chaffe one way and the Wheat another and though wicked men brooke not this yet God requireth this discretion at the hands of his people Gods Ministers must not dawbe with vntempered morter or giue the childrens bread to dogs or cast holy things to swine Fourthly they may hence cleerly also see that no other difference may be put between many then what faith and vnbelief obedience and disobedience make Men must not be knowne after the flesh Fiftly t is hence also apparant that all the godly haue a common right to the promises made in Christ. The godly in the Apostle Peters time had right to the former consolation as well as the godly in the Prophet Esaies time God is no respecter of persons Col. 3.11 Thus in generall Two things are to be obserued in particular The one concernes the godly who are comforted The other concernes the wicked who are terrified The Godly are comforted in these words To you therefore which beleeue he is precious In which words it is the drift of the Apostle to raise a vse for consolation out of the former Text whence consider First the persons comforted viz. you that beleeue Secondly the happinesse applied vnto them He is precious For the first It is manifest that the Apostle directs them to look for faith in their hearts if they would haue comfort in God's promises It is not enough to knowe that beleeuers shall bee saued but we must be sure that men in particular are beleeuers we must examine our selues whether we be in the faith or no 2. Cor. 13.5 Which should both reproue and direct It reprooues the great shamefull slothfulnesse of Christians that suffer the tempter to keep them without the assurance of faith some haue no faith at all and the better sort liue in too much doubtfulnes in the point of the assurance of faith And therefore we should bee warned and directed to try our faith and to make it sure that we are beleeuers Quest. What is it to be a true beleeuer Ans. It is To imbrace with our hearts the reconciliation and saluation which by Christ is purchased for vs
hath done as great a work vpon our hearts as he did when he commanded the light to shine out of darknes in the beginning of the world Thirdly if we consider what glorious things are reuealed vnto vs for by the gospell hee hath caused to shine in our hearts the knowledge of the glory of God c. Finally it is the more comfortable in that the Apostle cals this light maruellous light which is now in the next place to be opened Maruellous light The spirituall light which shines in the harts of the godly by the Gospel is a maruellous light either because it is such as the Godly do maruell at or because it is such as they ought to maruell and wonder at When men first enter into the truth that is when they are first conuerted Christians beeing for the most part full of affections as they that haue scaped lately singular danger and as they that neuer before saw the Kings Court they are frequently stirred vp with admiration at the glory of the Gospell they wonder at and are vehemently affected with the new discouery of the riches of Christ shewed them in the preaching of the Gospell and thus it is a maruellous light in this sense Esay 30.26 But I rather consider of it in the other sense It is a maruellous light though wee should not haue the heart to bee so affected toward it it is maruellous I say First because it is a light that needed the Mediator to procure it none but Christ can giue vs this light Other light is free wee pay nothing for it but this is carried in the hand of the Mediator to vs and for vs Esay 42. and 49. Secondly because it commeth after so long a night of ignorance and sin they must needs account the light precious that haue not seen it a long time as blind men when they receiue sight Thirdly and more because it is a light commanded to shine out of darknes 2. Cor. 4.6 That God should call light out of such darknes as was in our hearts is maruellous Fourthly in comparison with the times of the Law and the shadows of the old Testament Fiftly because it is a light comes not from any creature but from God the Creator God is our light Esay 6.19 And in this respect this light is like the light that shone about Paul Acts 22.6 Sixtly because it is a light that shines at the time of the euening of this world That the Sun should shine in the day time is no wonder but that it should shine in the night or at euening were a dreadfull wonder euen so it is in this last age of the world Zach. 14.7 Seuenthly because it is a knowledge aboue the reach of reason it is the light of faith Eightthly because it shines onely to the godly It is light in Goshen when there is no light in Aegypt that was maruellous and so is it when we see the light shining all abroad and many men sit in darknes euen in the same place in the same congregation city or family When the Godly see cleerly the Wicked discerne nothing light is with-held from the Wicked Ninthly because it hath more force than any other light for it is the light of life it quickens the soule and enlyues it Iohn 8.12 Lastly because it is an euerlasting light it is such a day as no night followeth it The consideration of all this should work diuers things in vs. For if in all these senses it bee a maruelous light then First we should be maruelously affected with it and striue to be exceeding thankful for it How haue we deserued to be cast againe into darknes for our extreme vnthankfulnes How haue wee giuen God cause to take away the Candlestick from vs Let vs therefore striue after thankfulnes and admiration and if the Lord doe work it in vs let vs take heed we lose not our first loue Secondly wee should arme our selues for the defence of the light we should preserue it as a singular treasure both in our hearts and in our Churches we should with the more resolution resist the works of darknes standing alwaies vpon our guard Rom. 13.12 Thirdly we should striue after all the degrees of the assurance of faith Fourthly we should striue to make our light shine the more excellently both for the measure of good works Malac. 5.16 and for the strict precise respect of the exact doing of good duties Now we haue the light so cleerely shining wee may doe euery thing the more exactly then if it were dark Ephes. 5.15 Our gifts must not bee hid The light must not be put vnder a bushell Math. 5.15 Phil. 2.15 We should now auoid not onely greater faulâ—s and falles but lesser stumblings 1 Ioh. 2.10.11 We should doe all things to the life and power of them and shew discretion aswell as knowledge This doctrine also doth imply the grieuous misery of wicked men for if it bee maruelous light into which the godly are called there is a maruelous darknes in which wicked men liue The whole creation of God had been but a confused heape if God had not set in it the light of the Sun such a confused Chaos is the world of men if the Gospell shine not into their hearts Finally this should much comfort the godly they are called into maruelous light in all the sences before named which should much inflame their hearts and they should rebuke their owne hearts for not valuing so rich treasure Wee may from hence take occasion to note how little wee should trust to the iudgement of flesh and bloud in valuing spirituall things when the very godly themselues doe not so much esteeme of them as they should Whatsoeuer we think yet in Gods account the light of the Gospel the light of faith and knowledge the light of Gods countenance c. is maruelous light But if the light of the godly bee maruelous in this world what shall it be in the world to com when God the Lamb shall be their immediate light Heere God lights vs by the meanes there God himself will be our euerlasting light Heere our light may be darkned with clouds of affliction and temptation there shall bee an eternall light without all darknes Heere we haue no light but what is infused into vs there we shall our selues shine as the Sunne iâ— the firmament Hitherto of the description in Tropicall tearms Now it followeth in plaine words Verse 10. Which in times past were not a people yet are now the people of God which in times past were not vnder mercy but now haue obtained mercy THe Apostle takes the words of this verse out of the Prophet Hosea chapter 1.11 where the Lord promiseth that the number of the children of Israel shall be as the sand of the sea and in the place where it was said vnto them Ye are not my people it shall bee said vnto them Ye are my people Now the Apostle
their secret offences Thus Achan gaue glory to God Iosh. 7.19 And thus the penitent sinner glorifies God when hee cares not to abase himself in the acknowledgement of his owne vilenesse that God may be magnified in any of his attributes or ordinances by it Ier. 13. 16. Mal. 2.2 Fourthly When the prayse of God or the aduancement of his Kingdome is made the end of all our actions This is to doe all to his glorie 1. Cor. 10.31 Fiftly when wee beleeue God's promises and wait for the performance of them though we see no meanes likely for their accomplishment Thus Abraham gaue glory to God Rom. 4. Sixtly when wee publikely acknowledge true Religion or any speciall truth of God when it is generally opposed by the most men Thus the Centurion gaue glory to God Luke 23.47 Seuenthly when men suffer in the quarrell of Gods truth and true Religion So 1. Pet. 4.16 Eightthly when on the Sabbath men deuote themselues only to Gods worke doing it with more ioy and care then they should doe their own worke on the weeke dayes refusing to prophane the Sabbath of the Lord by speaking their owne words or doing their own willes Thus Esay 58.13 Ninthly when men do in particular giue thanks to God for benefits or deliuerances acknowledging God's speciall hand therein Thus the Leper gaue glory to God Luke 17.18 so Psal. 113.4 Tenthly by louing praysing admiring and esteeming of Iesus Christ aboue all men For when we glorifie the Sonne we glorifie the Father Iohn 1.14 11.4 Eleuenthly when wee account of and honour godly men aboue all other sorts of men in the World and so these Gentiles doe glorifie God in that they prayse the Christians aboue all men whom before they reuiled This is one way by which the Gentiles glorified God Thus of the second way of glorifying God which is by acknowledging his glory The third way of glorifying God is by effect when men make others to glorifie God conceiuing more gloriously of him or in praysing God and his wayes Thus the professed subiection of Christians to the Gospel makes other men glorifie God 2. Cor. 9.13 So the fruits of Righteousnesse are to the glory of God Phil. 1.10 So here the good works of Christians do make new Conuerts glorifie God so euery Christian that is God's planting is a tree of righteousnesse that God may be glorified Esay 61.3 so are all Christians to the prayses of the glory of God's grace as they are eyther qualified or priuiledged by Iesus Christ Ephes. 1.7 Vse The vses of all should be especially for instruction and humiliation it should humble vs if we mark the former doctrine in that it discouereth many deficiencies in vs for besides that it sheweth that the whole world of vnregenerate men lieth in wickednes and that as they haue all sinned so they are all depriued of the glory of God and altogether delinquent in each part of making God glorious I say that besides the discouery of the generall and extreme corruption of wicked men it doth touch to the quick vpon diuerse persons euen the godly themselues to giue instance In the first way of making God glorious How meanly and dully doo wee for the most part conceiue of God! How farre short are our hearts of those descriptions of GOD made in his Word Whaâ— strange thoughts come into our mindes at some times Oh! how haue we dishonoured the most High in our vnworthy conceptions of his Iustice Power Eternity Wisdome and Mercy For the second way of glorifying God What heart could stand before his holy presence if hee should examine vs in iustice 1. For our language What man is hee that hath not cause to mourn for his want of language daily in expressing of the praises of God! When did we make his praise glorious haue our mouths been filled with his praise all the day long 2. For our extreme vnthankfulnesse when we meet with GOD himself we haue been healed with the nine Lepers but which of vs haue returned to giue glory to God in the sound acknowledgement of his goodnes to vs It is required we should in all things giue thanks and yet wee haue scarce vsed one word of praise for a 1000 benefits 3. Our slight acknowledgements of sinne our backwardnes to search our waies our carelesnesse when wee knowe diuerse grieuous faults by our selues either auoiding God's presence and making confession for fashions sake neither out of true grief for our sinnes and in a speciall manner doo we fail in those cases of trespasse or sinne that come to the knowledge of others Do we knowledge our sinnes one to another Oh how hard it is to bring vs to bee easie to giue glory to GOD heerin 4. What man is hee that liueth and hath not failed of the glory of GOD about the Sabbath Doo we delight in God's work Haue wee consecrated that Day as glorious to the Lord Haue not our mindes runne vpon our owne waies After what an vnspeakable maner haue we slighted God in his Ordinances Lastly what shall we answer to the Lord for our neglects of Iesus Christ Haue wee glorified the Son or rather haue wee not shamefull wants still in our faith Which of vs can say that he liues by the faith of the Sonne of God and are not our affections to the Lord Iesus extremely dull and auerse Where is the longing desire after him and the â—eruent loue of his appearing And for the last way of glorifying God by effect How vnprofitably and vnfruitfully doo the most of vs liue Who hath praised God in our behalf Whom haue we wonne to the loue of God and the truth Where are our witnesses that might testifie that our good works haue caused them to glorifie God But especially wo be to scandalous Christians that haue either caused wicked men to blaspheme or God's little ones to take offense and conceiue ill of the good way of God if they repent not it had been better for them they had neuer been born And as for wicked men that are openly so to giue a touch of them and their estate they haue reason to repent in sackcloth and ashes if their eies were but open to see what terrour is implied in this doctrine and how God will auenge himselfe vpon them both for their not glorifying of him and for changing his glory and for the opposing of his glory 1. In not glorifying God They haue spent their daies without GOD they haue either not conceiued of him at all or in a most mean and vile manner they haue not honoured him in his ordinances or in his Sabbaths they neuer loued the Lord Iesus in their hearts c. 2. In changing the glory of God they haue done shamefully Some of them haue turned Gods glory into the similitude of an Oxe or a Calf that eateth hay Some of them haue giuen his praise to Images and the works of their hands Some of them haue fixed the glory of their
these come to their places without the prouidence of God Prouerbes 8.15 Now God keepes this busines in his owne hands to see to the calling of Magistrates because of the seruice by them hee can execute For a great part of his Kingdome is managed by their deputation By them God scourgeth the sinnes of the wicked yea of the whole world either by suffering them to be publike miseries or by guiding theÌ„ to punish offenders by the sword of Iustice and by them he manie times brings many common blessings vpon worlds of people as the next words shew Vses The vses are diuers some particular some generall In particular it should teach vs First by praier to sâ—eke Magistrates of God subiects may get great blessings of this kind if they would pray hard for them For GOD it is that sends Magistrates Secondly with patience to beare the wrongs of euil Magistrates seeing there is a hand of God in it Thirdly with thankfulnes to giue the praise to God for good Magistrates seeing it was hee that sent them as a common blessing Fourthly in all suits about the liues or duties or successions of Magistrates to trust vnto God For though wee know not where to bee prouided in earth yet God can send one from heauen as it were The word sent importes that God can raise him vp beyond expectation In general it shold stir vs vp in al things done by outward meanes in this world to striue for the skill to finde out and acknowledge Gods hand and prouidence in it seeing in these things which are apparantly done by meanes for the most part yet Gods prouidence is in it Thus of the Authour of their calling the end followes For the punishment of euill doers Diuers things may bee noted from hence First that in all Common-wealths in the world there will be euill doers though there be a King gouernours and Gods commandements lye hard vpon mens consciences yet there will bee euill doers And the point shewes the horrible strength of the poison of naturall corruption which no Lawes of God nor man nor experience of euill nor example can restraine or dry vp and withall it shewes their folly and weakenes that will forsake Christian assemblies for the wickeds sakes whereas the Apostle improues that euen in Christian Common-wealths there will bee this part of a Magistrates vertue to punish the euill doers such as are knowne to bee so and therefore such curious persons must goe out of the world if they will goe from euill doers And withall it should breed in men a greater care to look to themselues that they bee not infected by them since there is no society of men in which this plague-sore of sinne runneth not we must redeeme the time because the daies are euill And further it should breed in vs a loathing of this wicked world of this present euill world and a desire of heauen since we shall neuer liue in a place where the people wil bee all righteous till we come to heauen And finally it confutes their folly that from the vitiousnes of some men conclude the faultinesse either of the doctrine lawes or gouernment Secondly that euill dooers must bee punished Rom. 15. and great reason for first euill dooers in any society are infectious many may bee defiled by them Secondly they work much disquietnes and trouble humane societies Thirdly if they escape without punishment they may bring down the iudgements of God vpon the place where they liue Vses Which may serue for terrour to other offenders First the very sight of Magistrates should affright them considering that God sent those very Magistrates to punish them It importeth that though they escape the hands of men they shall not escape the hands of God Secondly it should teach men if they would liue out of the danger of the Magistrates punishment to take heed they be not euill dooers Quest. Now if you aske who are euill doers Ans. I answer Such as liue in notorious offences such as are swearers drunkards whoremongers railers theeues idle persons murtherers Sabbath-breakers sowers of discord and the like The original word doth point at some speciall sort of offendors For naming euill doers such especially must not scape as 1. Inuent euill where it is not 2. Or sinne not out of ignorance but wilfully 3. Or are leaders of other men to euill 4. Or make a trade of offending by custome in sinne 5. Or studie how to doe mischiefe gathering together as things might further their euil courses All this may bee included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Thirdly there are from hence many to bee blamed that speake euill of such as take any course to reforme abuses 4. Fourthly Magistrats must look to their calling and Gods commandement to see abuses amended or else they must account to God for it 3 The third doctrine which may bee noted from hence is That all euill doers are to be punished without respect of persons they are to looke vpon mens workes and not on their persons great men must bee punished if they bee euill doers as well as poore men many men as well as one man yea if good men do euill they must beare the punishment of their sinne Christians as well as Pagans 4. That euill doers are not accounted safe members of any society and therefore are distinguished from good subiects as not fit to bee of that order 5. That such as transgresse the lawes of men are accounted by the Apostle euill dooers as well as such as transgresse the Lawes of God for he heer speaks especially of such as are euil doers in respect of humane ordinances which may be a warning to such as securely liue in the transgression of the commandements of Christian Magistrates and withall it may impair the honour of their condition that liue in the breach of the lawes of God without repentance For if it be so hatefull a thing to bee a breaker of the lawes of men in what case are they in that haue so grosly broken the Laws of God 6 That punishment of euill doers is in the power of the Magistrate priuate men cannot reforme publicke abuses they may pray for reformation they are not to execute it but by authoritie 7 That there are diuers euils which men cannot punish for the Magistrate can onely punish euill doers that is such as offend in word or deed euill thinkers they cannot meddle withall Which may warne Magistrates to be wary how they punish men onely vpon suspition or presumption without proofe that they are euill doers and withall it shewes that God hath reserued the iudgement of mens workes also to himselfe For God hates the sinnes of the heart as well as the sinnes of life and therefore since for these euils men answer not to men they must prouide to answer before God 8. That a Magistrate that punisheth sinnes doth but execute the commission hee receiued from God hee was sent of God to
begun in the Spirit and would end in the flesh that had forsaken the glorious ornaments and priuiledges of the Gospell to trust vpon beggerly rudiments that forsook the pretious merits of Christ's righteousnes to trust to the stained clouâ—s of their owne righteousnes Gal. 3.1 3. Tenthly the vnthankfull and iniurious person he is a mad man that wil strike his friend that prouoketh him not and so are all Nabals their folly is with them that vse their friends as Nabal did Dauid 1. Sam. 25.25 Eleuenthly the contentious person He is a mad man that laieth snares to catch himself and will speak things that force strokes vpon himself so is euery vnquiet intemperate busie-body A fool's lips saith Salomon enter into contention and his mouth calleth for strokes A fool's mouth is his destruction and his lips are the snare of his soule Pro. 18.6 7. Eccles. 10.12 Pro. 14.3 Twelfthly the implacable person Such men as are so furious there is no appeasing of them but they are like a Bear robbed of her whelps Pro. 17.12 They are mad-men that will heare no reason A stone is heauy and sand is waighty but a fool's wrath is heauier than them both Pro. 27.3 Thirteenthly all men that abuse their prosperity to the greater liberty of sinne and iniury They are mad-men that cannot be ruled vnlesse they be kept fasting A man distracted if you let him haue his belly filled will trouble the whole house so a wicked man if hee enioy prosperity and successe will disquiet the whole town where he liues Ther are foure things saith Salomon disquiet the earth and one of them is a fool with his belly filled that is a wicked man when he prospers and hath what he will Pro. 30.22 Vses The vse of all may be first to shew the misery of all vnregenerate men that liue in a continuall phrenzie or defect of all spirituall vnderstanding It is a wofull Iudgement to haue our reason taken from vs in naturall things but much more in spirituall for vpon this ground it manifestly followes 1. That they lose all the benefit of spirituall instruction all the Ordinances of God during the time of this folly or madnes are meerly in vain to them Their phrenzy makes them not only to want sense but withall to despise all God's counsels Pro. 1.7 2. That they shame themselues in all their dealings for when a fool walketh by the way he saith to euery one that he is a fool Eccles. 10.3 And thus they will vndoo themselues soule and body if they hold on A mad-man if hee gouern his estate will soon ruine it Iob 5.3 3. That they liue shut vp from all the sound comforts of life as fools and mad-men they are shut vp in darknes Eccles. 2.14 God vseth them as we vse mad-men for though hee let them go vp and down the world so they haue a larger room to walk-in than ordinarily our mad-men haue yet God hath chained them though insensibly the world is but a house of darknes to their mindes the sauing light and all the fruits of it are withheld from them 4. That they are in great danger to die of their phrenzy and to perish for lack of wisdome Pro. 22.23 Iob. 36.12 And therefore in the second place this may serue for instruction vnto vnregenerate men to apply their harts to wisdome and imbrace the counsell of God that offers them knowledge grace as is vrged in many places as Pro. 1.20 24 and 8.5 and 9.4 and the rather because if they be wilfull and reiect knowledge God may bee prouoked to for sake them for euer Pro. 1.24 28.31 26.10 Iob 5.3 Thirdly it shewes the wonderfull mercy of God in sauing sinners for what were we all by nature but a generation of fooles and mad-men And therefore it shewes the riches of his mercy and the freenesse of it the riches in that hee glorifies such vnworthy creatures and the freenesse of it in that they are vtterly disabled for deseruing any thing at his hands For what can fooles and mad-men do that they should merit any thing at Gods hands Fourthly it should teach godly men both with patience to beare their wrongs seeing they are distracted and with discretion to auoid them and to haue as little to doe with them as may be For what should the sonnes of God do with the sonnes of Belial And if they abuse them in words to learn not to answere a foole in his folly Prouerbs 26.4 Fiftly all this description of folly and madnes may strike some kinde of amazement and sorrow into the hearts of godly men For as they are vnregenerate in part there are left some dregs of this phrenzy and folly heere in them And hence it is that wee finde in Scripture folly charged vpon them It is true that sometimes they are said to bee fooles by the world for things they doe wisely in and so the Apostles were fooles for Christs sake 1. Cor. 4.10 and Paul ironically calles himselfe a foole 2. Cor. 11.1 Somtimes they are called fooles not because they are so but because that they doe hate some kinde of likenes to folly 2. Cor. 11.17 but yet withall it is true that seriously godly men are said to be abased in themselues for very folly and madnes which they see in themselues so we shall finde euery godly man called beasts by themselues and sometimes by God himselfe and so it is folly and madnes in any 1. To hate reproofe Pro. 12.1 It is there said to be a brutish thing 2. To bee censurers of their friends rashly so Iobs friends are charged with folly Iob 42.8 3. To be pertinacious in defending their innocency striuing to make themselues seeme iuster then they are this was Iobs madnes Iob 42.3 34.35 4. To neglect knowledge and to be carelesse to vse the meanes for instruction and the vnderstanding of holy things Pro. 30.2.3 This made Agur say that he was more brutish then any man and that he had not the vnderstanding of a man in him So much of ignorance as is left in vs so much of folly and madnes is in vs. 5. To fret and bee vnaduisedly angry and froward for anger rests in the bosome of fooles onely Eccles. 7.10 Pro. 24.29 teasty and hasty persons not onely haue folly but exalt it 6. To be indiscreet in words or insufficient to speake with God or men as becomes the matter or to carry our selues indiscreetly this made Dauid loath himselfe so Psal. 38.5 7. To bee vexed and impatient and full of fretting in aduersity Godly men play many mad tricks this way one while fretting at the prosperity of their aduersaries and another while murmuring in their hearts at their owne condition or plotting courses how to conforme themselues to the world and so to report of their repentance This made Dauid call himselfe a beast Psal. 73.3 13 14 15 21 â—2 8. After one hath had experience of Gods gracious prouidence and
such an order in his worldly estate or outward estate that he may prouide to serue the Lord without distraction abstayning from all things that may entangle him or interrupt him Eph. 5.16 1. Cor. 7.29 35. and 9.28 2. Tim. 2.4 Hee must prouide to him time for God's seruice and for commerce and fellowship with the godly and for works of mercy Thirdly hee must bee wise for himselfe that is hee must in all the meanes he vseth for or in religion especially apply what hee can for his owne vse and study himself and to vnderstand his own way and prouide whatsoeuer he doe for his iustification and sanctification and finall saluation Pro. 9.12 and 14.8 And to this end he must meddle with his owne busines and take heed of being a busie-body in other mens matters so much as in his thoughts 1. Thes. 4.11 12. And hee must also auoid vaine ianglings and doubtfull disputations in religion and quarrels that tend not to his edification but to shew wit or science Tit. 3.9 1. Tim. 6.20 2. Tim. 2.23 And he must keepe his eye straight vpon the mark to proceed directly and distinctly in building himselfe vp in knowledge and grace not losing his time or going about but keeping a straight path to supply what he wants and growe in what hee hath Prou. 4.25 Ierem. 31.32 Hee must take heed of vncertaine running but bee sure to take accounts of himselfe for all his courses to see that hee goe very straight towards the mark and finally he must not respect company to goe the pase of other men but runne as if hee alone were to obtaine striuing to excell 1. Cor. 9.24 and 14.12 Fourthly he must esteeme the Word aboue all treasures Psal. 119.72 Math. 13. and take hold of the instruction thereof as that must bee the very life of his life Pr. 4.13 For by the word doth God sanctify vs and make vs righteous Iohn 17. And he must order his whole course of life so as that he may see the meanes of all his actions from the Word he must liue by the rules of Scripture that will liue righteously Gal. 6.16 Now that hee may doe thus he must looke to diuers things First that hee place no confidence in the flesh neither trusting vpon his own wit nor carnal reason nor gifts nor yet yeelding himselfe to bee a seruant to any mans humour or opinions or example or commandement Secondly hee must prouide to liue so as hee suffer not a famine of the powerfull preaching of the Word hee must labour for the meat that perisheth not Iohn 6.27 and so exercise himself in the Word morning and euening that the Word may dwell plenteously in him Psal. 1.2 Col. 3.16 Thirdly hee must take heed of adding any more sinnes or duties then are discouered in the Word and of detracting from any thing that is forbidden or required there Psal. 30.6 detesting conceitednes and singularity hauing his conuersation in all meeknes of wisdome Iam. 3.13 Fiftly hee must dayly lift vp his heart to God to seek a way of him whose glory it is to teach to profit and who giueth his Spirit to lead men in the paths of Righteousnes Psal. 23. Esay 48.17 Sixtly hee must remember the Sabbath day to sanctifie it For this will bee both the meanes and the signes of his Sanctification and true righteousnes It is the market-day for the soule Esay 58.13 14. Exod. 31.13 c. Seuenthly he must haste to the comming of Christ hee must dispatch his work as fast as hee can and to this end hee must cast about to find out waies of well-doing and when hee hath any proiects or opportunities of well-doing hee must not delay but with heart and readines finish his work This is to seeke righteousnes and to haste to it Esay 16.5 Amos 5.14 Thus he must obserue to doe as the phrase was Deut. 5.22 Eightthly it will bee a great help vnto him if hee get into the way of good men and walk with the wise sorting himselfe with discreet and sincere Christians Pro. 2.20 Ninthly hee must keepe his heart with all diligence For thereout commeth life Hee must carefully resist the beginnings of sinne within and auoid those secret and spirituall dalliances of the soule with inward corruptions and temptations and withall take heed of secret hypocrisy in suffering his heart to bee absent when God is to bee serued Pro. 4.23 For thereby he may lose what he worketh if his spirit bee not without that guile Tenthly all that knowe the happines of a righteous life should striue to amend those defects which are found euen in the better sort of people that so their life at length may answer to the end of Christs death and therefore wee should examine our selues throughly The defects and faylings found in the liues of righteous men may be referred to two heads First for either they faile in the parts of righteousnes Secondly or in the manner of well-doing In the parts of righteousnes there are great failings whether we respect the first or second table I will briefely touch the principall defects which are obserued and complayned of in Christians in both tables In the first table men faile either in the knowledge of God or in the affections to God or in the seruice to God First for knowledge how little doe many men know of Gods praises and glory that might bee knowne and how far are many from a right conceit of God when they come to think of him or to worship him Secondly in the most there is a great want in the exercise both of the feare of God and trust in God men haue not such awfull thoughts of God as they should haue nor doe they tremble so as they shold at his iudgemēts that are in the world Psal. 4.4 Heb. 2. vlt. Dan. 6.26 And for the trust in God men are specially faulty that they doe not commit their waies daily to GOD for assistance and successe in all estates resting vpon him alone as they ought to doe Thirdly ioying and delighting our selues in GOD is hardly found in any and yet no wife should take such continual delight in her husband to solace her selfe with him as a Christian ought to doe with God Psal. 37.4 and 68.3 4. Phil. 4.4 Fourthly in the seruice of God there are diuers defects as 1. Some neglect the priuate reading of the Scriptures who ought to excercise themselues therein day and night Psal. 1.2 1. In prayer some haue not the gift of prayer nor seeke it and prayer for others is extremely neglected contrary to Gods expresse commandement that enioynes vs to pray one for another in many Scriptures 3. Praysing of God in our discourses as becommeth his great glory in his works where is this found and yet required at our hands and at the hands of all people and that which we should doe with an whole heart and while we liue Psal. 96.6 7 8. and 63.4 and
to heale the body as well as the soule But the especial healing is at the resurrection when all the bodies of the Saints shall be healed perfectly of all diseases and freed from the very disposition yea the very possibility to haue any diseases Vse 1. The vse should bee for great comfort to the godly when they are distressed they may and ought to looke vp to Christ and say If it bee good for mee my Sauiour wil heale me and the rather because Christ is such a compassionate Physician and hath had the feeling of our infirmities and paines that way and besides hee is such a Physician as can doe two things that neuer Physician could doe For first hee can take away the first causes of diseases which is sinne which no Physick can doe Math. 9. Secondly hee can cure our bodies when they are starke dead which neuer any Physician could doe they may helpe some liuing bodies but they could neuer helpe one dead body Yea such as finde not cure for the paines of the body should bee of good comfort because they should haue had cure of it if it had beene good for them and they must consider it is the Lord that doth it Psalme 39. and that all shall worke together for the best Romanes 8. and that nothing can separate them from the loue of Christ and that they are deliuered from eternall paine and that Gods deare children haue suffered as great torments or weakenesses Vse 2. Secondly all men should bee taught to seeke to Christ for cure since it is his office to heale and to this end men are bound to looke to diuers rules if they would haue CHRIST to heale them First they must seeke to him for cure they must pray him to heale them wee doe not read that euer Christ healed any sick person vnlesse he were brought to him or hee intreated to heale him wee must pray for our bodies as well as our soules Thus did Dauid Psalme 6. and 31. and Hezekiah c. Secondly wee must vse the lawfull meanes wee can get for our healing our Sauiour shewes that when he said The whole needed not the physiciā but the sick the sick then doe need and must with conscience and care vse all lawfull and outward helps that they can attaine to that are fit for them Mathew 9. Thirdly they must take heed of trusting vpon the Physician or Physick giuen them that was Asa his great sinne For if wee bee cured it is not Physick but Christ that healed vs. Fourthly wee must bring faith to bee healed for our bodies also This our Sauiour often asketh after when hee is about to cure mens bodies as the Euangelists shew Fiftly wee must bee carefull to seek the remouing of the cause of our diseases which is sinne especially if wee finde that God hath a quarrell with vs for any speciall fault wee are falne into Thus Dauid got the punishment of his sinne remitted by iudging himselfe for his sinne Psal. 32.4 5. Sixtly we must submit our selues to Gods will and in the case of our bodies must resigne our selues into his hands to let him doe with vs what it shall please him since hee knowes what is best for vs and if Christ will not heale vs now yet to comfort our selues as Iob did in the hope of that time when our Redeemer will bee seene of vs in the body when it shall bee vtterly and for euer freed from all paines and infirmities whatsoeuer Iob 19. Doct. 4. It is further to bee noted that wee are not onely healed by Christ but it is by his stripes The wounds made in his body doe heale our bodies which should make vs so much the more to loue the Lord Iesus and the more patiently to beare it if we be not presently healed because he did beare more grieuous paines euen in the body and because if it were good for vs he would heale vs in that hee paied so deare for our healing Verse 25. For you were as sheepe going astray but are now returned vnto the Shepheard and Bishop of your soules HItherto of the effects of Christs sufferings in respect of vs In respect of himselfe the effect was his exaltation to become the Shepherd and Bishop of our soules euen of the soules of all the Elect which is so implied in the words of this verse as withall in a passage is expressed both our misery without Christ and our happines vnder his gouernment The words of this verse in themselues containe three things First our misery by nature in our selues wee are as sheep deceiued or going astray Secondly the meanes of our recouery out of that estate and that is the causing of vs to returne Thirdly our happinesse vnder the gouernment of Iesus Christ to whose charge wee are committed when we returne The first words expressing our misery are words borrowed out of the Prophet Esay chapter 53.6 7. and in the words vnregenerate men euen God's Elect among them are likened to sheep A sheep is a certain image to resemble a man by And so we finde in Scripture that a sheep is the image or resemblance first of Christ-man He is likened to a sheep dumb before his shearer for his silence and patience at his arraignment Esay 53.7 Secondly of men that are true beleeuers for the harmlessenes tractablenesse and profitablenesse Mat. 25.33 Thirdly of men that erre and wander out of the way of godlinesse and so wicked men before their calling are likened to wandring sheep yea godly men after their calling in respect of their falls or failings are likened to sheep going astray as Dauid saith of himself Psalm 119. vlt. But heere it is vnderstood of the Elect of GOD before their calling The word heer rendred Going astray properly signifies deceiued and is so vsed in diuers places of the new Testament but the metaphor to the which it is ioyned requires it should be expressed Going astray or wandring or erring but so as it doth import two things First the euill condition of the vnregenerate they are like wandring sheep Secondly the curse of it and that is they are deceiued they are as sheep deceiued Now that this point may bee distinctly vnderstood I propound fiue things to be considered of First what faults in men are meant by the tearm of going astray Secondly what the misery of their condition is that doo go astray Thirdly what the cause is of their going astray Fourthly by what signes a lost sheep may be knowne especially such as are within the Church which seemes to be the Fold And lastly the doctrines that may be briefly noted out of all the words of that part of the verse For the first Vnder the tearm of erring or going astray are construed in Scripture errors in opinion Iames 1.16 Mat. 22.29 called erring from the faith 1. Tim. 6.10 whoredome Numbers 5.12 idolatry Deut. 13.5 drunkennesse Esay 28.1 7. bribery and all waies of vnrighteousnes 2. Peter 2.15 all deuising of
that keepeth instruction Secondly hee that liueth in any knowne sinne without repentance is a lost sheep Thirdly hee that fouleth with his feete that which the good sheepe should eate or drink and hee that thrusts with the side and pusheth the diseased with his hornes is no good sheepe Ezech. 34.17 19 21. They are so farre from feeding vpon the good Word and Ordinances of God that by wicked reproaches they soule it as much as they can and they that if they finde a poore Christian that is diseased with some infirmities will push at him to dis-harteÌ„ him vtterly froÌ„ a religious course these are wicked beasts they are no good sheepe Fourthly he that liues without God and Christ that can spend whole daies and nights without any communion with God yea that when hee is present before God finds his hart continually carried with wandring distractions that constantly draw him away from all inward attendance vpon God Ephes. 2.12 Esay 29.13 hee erres in his heart Psalme 95.10 Fiftly he that hath no other companions of his life but swine and wilde beasts that is wicked men of all sorts especially when it is ioyned with willing neglect and shâ—â—â—ing of the society of the godly Psalme 5. 2. Cor. 6. Sixtly he that tastes nothing but earthly things and findes no sauour in spirituall things it is a signe that hee is out of the pasture and feedes in the wildernes Rom. 8.1 Iohn 2.18 Seuenthly hee that when hee is told hee is out of the way blesseth himselfe in his heart when it is plainely found that hee openly wandereth Psal. 36.1 2. Deut. 29.19 Eightthly he that liues in any of the grosse sins expresly mentioned in the Catalogue in Scripture without repentance as swearing Cor. 3. adultery couetousnes drunkennes rayling extortion 1. Cor. 6.9 or the knowne sinnes of deceit Micah 6.10 Ninthly he that doth his works of purpose to be seene of men resting onely in the praises of men not seeking the praise of God Math. 6. Rom. 2.26 Tenthly he that knowes not Gods waies especially if he desire not knowledge or intertain wilfull Obiections against the meanes of knowledge Psalme 95.10 Eleuenthly they that spend their zeal in meeting with other mens infirmities neglecting sound reformation in themselues It is the wisedome of the prudent to vnderstand his own waies but to be a busibody in other mens matters is erring and the folly onely of fooles Pro. 14.8 Euery busibody is out of the way The doctrines follow and so diuers things may bee obserued out of these words Doct. 1. Euen godly men before their calling were out of the way as lost sheepe as well as others Ephes. 2.2 Tit. 3.3 Which should serue First to set out the riches of Gods free grace as the only first cause of the happines and saluation of the Elect Secondly it should teach the godly diuers duties both toward God other men and themselues As for God they should liue to his praise and spend their daies in magnifying his great compassions in their deliuerance that deserued so ill at his hands And withall it should teach them to put all their trust in God seeing they carry about them a nature that hath been apt to wandring and therefore haue cause to mistrust themselues And for other men that are out of the way they should pity them and carry themselues with all meeknes and charity remembring what themselues haue been Tit. 3.1 2 3. And for themselues they should bee the more humble and abased hating all pride and conceitednes and contempt of others Doct. 2. A man may bee a sheep and yet lost Not onely Dogs Goats Swine Lions c. may bee out of the way but euen sheep may wander and bee clean lost men of harmlesse natures and such as are profitable members of humane societies and such as are of a gentle disposition and free from grosse offenses yet may bee vtterly lost and clean out of the way of happinesse and if they return not by repentance may perish for euer And this is a point which should maruellously affect ciuil-honest men and moue them at length to see the weak vanity of their confidence in their praises for ciuility of nature or life This is a doctrine very hardly entertained by this sort of men and the rather because they think they want nothing vnto the praise of a good life neuer considering that they are not religious tho they bee ciuill and that they haue a world of inward impurities though they are free from outward grosse vncleannesse of life and that they neuer felt the ioies of the holy Ghost to approoue of them though they haue been tickled with the praises of men and that they haue not sought or desired the assurance of God's fauour or a better life but spent their time in a still dream without prouiding for what is most necessary and that they neuer serue God nor haue had any sociable fellowship with him in any of his Ordinances in respect of the inward power of them Doct. 3. To break out from the means of Religion and from the society of godly Christians is the very way to vndo many a soule A sheep is lost when it is gotten from sheep and is out of the pasture and hath no discreet shepheard to take the care of it Thus of the first part that is mans misery by nature The means of recouery out of that misery followeth and that is noted in the word Returne Where first may bee obserued that wicked men may return It is not impossible for men that haue spent a great part of their liues in sinne and vanity at the length to be saued And it is the first part of a mans work that would return to inform himself seriously of the arguments that may prooue that he may be helped out of his misery The first thing a diseased man inquires after is whether his disease be curable or no. Now there are diuers things that giue hope of curing and saluation euen to men that are as yet clean out of the way as First the disposition of God towards sinners which appears first because he swears he desires not the death of a sinner but rather that he should return and liue Ezech. 18.21 Secondly he is patient and hath been with thee all this while and he is therefore patient that men might repent and be saued Rom. 2.4 2. Pet. 3.9 Thirdly he hath declared himself to bee willing to forgiue all sinnes but onely the sinne against the holy Ghost One sin onely is vnpardonable all other sinnes may be forgiuen Secondly the sufficiency of the sacrifice of Christ He is the Lamb of God that taketh away the sinnes of the world Iohn 1. Rom. 3.25 Thirdly the work of God's grace already shewed vnto them For first God hath placed them in the visible Church where repentance and saluation may be had Secondly he hath bestowed vpon them many temporall blessings to allure them to seek to him for