Thirdly this should greatly move true Christians to strive after this vertue and to expresse it lively and shew it forth in all the fruits of it as first by declaring our affection to the afflicted with all tendernesse of heart and words of comfort secondly by using all our meanes and power to relieve them and helpe them out of distresse thirdly by pouring out our soules before God for them Love as brethren This is the third duetie charged upon them viz. the exercise of brotherly love This is vehemently urged in many Scriptures Rom. 12.10 Heb. 13.1 Ioh. 13.34 1. Ioh. 2.7 4.21 Now for the explication of this doctrine foure things would be distinctly considered of viz. 1 Who are brethren 2 What priviledge they have by the brotherhood or by being brethren 3 For what reasons we should so love them 4 With what kinde of love we should love them For the first Men become brethren one to another manie wayes as first by propagation when they are borne of the same bloud and so the children of the same parents are brethren and in a remoter sense kinsmen of the same bloud are brethren Luke 8.19 Secondly by Nation when men are countreymen they are called brethren especially when they descend originally from the fountaine of the same ancient families and so the people of the twelve Tribes were brethren Exod. 2.11 Thirdly by profession especially the profession of Religion makes all professors brethren Act. 11.1 1.16 And this was one of the first titles of love and relation in the Christian world Fourthly communion with Christ and so wee become brethren eyther by his incarnation Heb. 2.16 17. or in respect of our mystical union with him in his mysticall bodie Col. 1.2 Matth. 25.40 And so we are brethren with the Angels as they also are joined under this head Christ Iesus Rev. 19.10 22. So then if any aske who are the brethren here meant that wee must so love I answer they are such as are professors with us of the same religion fellow members of the body of Christ. But that we may more plainly see who are meant by brethren in the Scriptures it will bee profitable to observe that they are described by their holinesse The brethren we must love are such as are partakers of the holy calling Heb. 3.1 such as are begotten of God 1 Ioh. 5.1 such as will doe the will of God by sound practise Mat. 12.47 49. They are the holy brethren wee are here charged to love 1. Thes. 5.27 For the second our relation to the Godly as brethren ought not to be dispised for as wee are brethren by religion wee enjoy many excellent prerogatives for thereby wee partake of a heavenly calling Heb. 3.1 wee stand all in relation to God as his owne children by adoption Eph. 4.6 and so peace and the blessing of God as a father is upon us all Eph. 6.23 Gal. 6.16 and we are greatly beloved of God Rom. 1.7 and brought up in the same family Eph. 3.17 fed with the same diet and entertainment in Gods house and estated into an inheritance better than all the kingdomes of the world Rom. 9.17 And hereby also wee enjoy the fruit of the love of all the godly in the world even those that know us not in the face For the third There are many reasons why we should love the godly as our brethren above all the people in the world For first if to be all the children of one father have such a power over the naturall affections of men then should it not bee without power in religion Secondly this is charged upon us above many other things yea above all things wee should put on love Col. 3.14 and yet he had reckoned many excellent vertues before This was the speciall and one of the last commandements of our blessed Saviour which hee gave in charge when hee was going to his death 1. Ioh. 3.23 Ioh. 13. 34. Thirdly because this love comes of God and is a signe that God is in us and dwells in us and that wee doe indeed love God himselfe 1. Iohn 4.7 8 12 16 20 21. Fourthly wee have the example of God himselfe and Christ his Sonne that love them as their peculiar treasure above all the world and hee shewed them love by unspeakable benefits 1. Ioh. 4. 11 10. Fiftly because our soules will thrive and be edified as brotherly love is continued and encreased in us Eph. 4.16 Sixtly because the Godly they must bee our everlasting companions in heaven 1. Pet. 4.8 1. Cor. 13.8 and if we cannot see so much it is because wee are purblinde 2. Pet. 1. For the fourth point if any aske with what kinde of love wee should love them I answer that our love must have many properties in it 1 It must be a naturall love that is such a love as is not by constraint but ariseth out of our dispositions and inclinations as wee are made new Creatures in Iesus Christ 2. Cor. 8.8 2 It must be a sincere love a love without dissimulation Rom. 12.10 not in word but in deed 1. Ioh. 3.18 3 It must be a fervent love wee must love them earnestly and with great affection above all other people 1. Pet 4.8 brotherly kind love 2. Pet. 1.7 4 It must be a pure love that comes from a pure heart 1. Tim. 1.5 and projects not any iniquity 1. Cor. 13.6 and therefore must be a love in the Spirit Col. 1.8 5 It must be a diligent love that will expresse it by the daily fruits of it upon all occasions a labouring and working love 1. Thes. 1.3 Heb. 6.10 6 It must bee a speedy love that will not put off or delay a love that will not say Goe and come againe tomorrow Prov. 3.28 7 It must be an humble love a love that would ever serve the brethren not doe them good only Gal. 5.13 And that is further shewed by not respecting persons but loving all the Saints even those that are poore or sicke or in temptations or fallen by weaknesse Eph. 1.15 Prov. 19.7 Iam. 2. and that is also shewed by carrying our selves with all lowlinesse and meekenesse of minde in all long suffering and forbearing one another Eph. 4.2 8 It must be a constant love wee must love alwaies as well as earnestly Gal. 4.18 9 It must be a growing love that will still encrease and abound Phil. 1.9 1. Thes. 4.10 The use may be divers for Vse 1. First carnall Christians are by this doctrine sharply to be reprooved for their want of love to the brethren and for all the courses by which they shew their dislike or hatred of godly Christians This verie sinne is grievous in the sight of God for for this sinnes sake when they hate a godly Christian because his workes are better than theirs God reckons of them but as Cainites the seed of Cain yea as the children of the Divel 1. Ioh. 3.10 yea God will reckon
the knowledge of Prophets or Apostles on earth The fift difference is in the effects of our Knowledge for from our knowledge and this celestiall light flowes righteousnesse peace and joy in the holy Ghost which the Apostle Paul makes to bee the parts of the kingdome of God and so both in this life and in heaven Rom. 14.17 And unto these three heads may bee referred all things that concerne the glory of eternall life and all these are held with great difference in each degree of eternall life For though wee have righteousnesse and peace and joy now in the truth of them yet we have them not as wee shall have them in heaven as will appeare if we consider of them distinctly First for righteousnesse Here it is the greatest burthen of life unto the godly that they are not able to serve God as they desire the imperfections of their gifts the corruption of their natures the daily infirmities that discover themselves in their conversations make life many times more bitter than death would be to them as appeareth by Saint Paul Rom. 7. But there all that is imperfect shall bee done away there shall be no danger of displeasing God for wee shall be made perfect in all parts and degrees of holinesse our nature shall be perfect like the nature of God our members shall never more be servants unto unrighteousnesse and our soules shall exactly resemble God in all perfection of goodnesse and gifts Here the glory of mans inheritance lyeth in the goodnesse of things without them there it shall consist principally in an everlasting goodnesse confirmed upon themselves We shall be without spot and wrinkle Eph. 5.27 Wee shall be as hee is in holinesse 1. Ioh. 3.2 Here is our griefe that our hearts cannot be so filled with the love of God and the godly as they should bee there our hearts shall burne with an eternall inflamation of affections towards God and the blessed ones without any interruption or decay wee shall never more be troubled with hardnesse of heart discouragement feare distractions inordinate desires and perturbations Yea our holinesse shal be better than Adams in Paradise for he had a power not to sinne but we shal have no power at all to sin Yea in relation to Christ it shall be better with us then than it is now for now we are reckoned just men only by the benefite of Christs righteousnesse imputed to us but then we shall be made so perfectly holy by inherent righteousnesse that wee shall stand everlasting righteous before God by the righteousnesse that is in us Imputation shall there cease for ever when Christ hath delivered up the kingdome to God the Father and when Faith shall bee done away Lastly the difference in this point may further appear in the freedome of our will In this life many times our wills are not free to desire to doe the good we should doe and most an end want power to execute what we desire but there shall be all libertie so as we shal never want either desire or power to accomplish what may be for Gods everlasting glory or our owne felicity Secondly for peace there is great difference for first in this life we have but little peace in respect of the miseries of life Somtimes we have but little inward peace our hearts being unquiet with fear or grief or discouragement or passions or else our consciences are unquiet eyther because God fights against us to try us or to humble us or we fight against our selves through ignorance unbeleef or distresse for sin Somtimes when our spirits are quiet and there is a truce from inward warre we then want outward peace eyther men are unreasonable molest us without cause in our estates or names or else God afflicts us in body with paine and weakenesse or in estate sometime with easie crosses like small raine sometimes with greater crosses like some fierce stormes Now in heaven there shall be an eternall cessation of all miserie there shall be no curse and affliction shall be cast into the Sea Rev. 22.3 Secondly our Sabbath or dayes of rest which God hath consecrated and blessed to us as the chiefe joy of our lives proves many times dayes of sorrow and affliction because eyther our bodies are molested with paine or our soules distressed for want of powerfull meanes or for want of abilitie to keepe a Sabbath unto God or for want of joy in our soules But in heaven we shall have an eternall Sabbath not one day in seven but all our dayes rest without labour and solace of heart without any difficultie in our selves or interruption without us God and the Lambe will be an eternall Temple to make our rest for ever glorious We shall be freed from all the labours of life from all pain difficultie in serving God and our workes shall be all easie and full of delight even the praising of God for ever Rev. 14.12 Heb. 4.9 Thirdly for Ioy there is great difference both in the causes and in the measure and in the continuance of it The causes of our Ioy shall be the highest can befall a creature Here while we are present with the bodie and the blessings of life we are absent from the Lord the infinite life of our lives but there we shall enjoy him as fully as our hearts can desire 2. Cor. 5.8 Here we want our crown whatsoever else we enjoy but there our honour and glory and majestie shall be so great as if all the Kings of the earth did bring their glory to one man it would not equall what every one shall have there 2. Tim. 4.8 Revel 2.24 3.21 wee shall raigne in life Rom. 5. And this Crowne is the more glorious because it shall not consist of some precious thing without us but of royall excellency with which our soules and bodies shall shine as the Sunne in the firmament our very bodies in qualitie being altered to such an expression of majestie and beautie and angelicall excellencie as now exceeds all mortall language being rather like spirits than earthly bodies And for the measure now we have but little tastes of joy and if these tastes be unspeakeable and glorious what are those rivers of joy at Gods right hand Psal. 16. ult And for continuance they are for evermore as the Psalmist there speakes whereas now they are gone from us like lightning in an instant and our lives are afterward assaulted almost continually with causes or occasion of sorrow so as the world in the best place is but like a vale of teares but there shall be no sorrow no death no crying nor paine but God shall wipe away all teares from our eyes for ever Revel 21.4 6 Thus of the differences of life on earth and life in heaven What men must doe that they may enter into life followes And about this point our Saviour tells us two things beforehand First that the way to
admonished as a brother 2. Thes. 3.6 15. 3 Servants are charged to looke to it that they be obedient and subject notwithstanding this doctrine that their Masters are brethren 1. Tim. 6.1 Pittifull The word rendred Pittifull in the Originall signifies rightly bowelled or such as have true or right bowels and so it is to bee referred to mercy and is more than other Scriptures expresse when they require bowells of mercy for here it is required that these bowells be right In Mat. 25. men are sentenced to condemnation for not shewing mercie In other Scriptures it is shewed that though they doe shew mercy yet if some things be not looked to it will not be accepted as Mith. 6.8 there is required not only mercy but the love of mercy and Mat. 6. the Pharisees did workes of mercy and yet our Saviour findes fault with them because they were done to be seen of men in 1. Cor. 13.2 the Apostle saith If a man give all that hee hath to the poore and want love it is nothing So here the Apostle requires not mercy onely but that their bowells bee right in mercy and about this rule therefore two things are to be explicated 1 What bowells of mercy meanes 2 What right bowells imports For the first Bowells of mercy imports 1 Truth in shewing mercy that it bee not in ceremony or word onely but in deed that the heart shew mercy as well as the tongue 2 Love That our mercy proceede from hearty and christian affection to the partie 1. Cor. 13.2 not of constraint nor with wicked thoughts or griefe of heart Deut. 7.7 8. to 12. 3 Tendernesse of affection That wee bee affected as if our selves were in want Rom. 12.16 4 Chearefulnesse in expressing our mercy to such as are in misery who are sometimes as much refreshed with the respect wee shew to their persons as with the supply wee bring to their estates Men in misery should be comforted as well as relieved 5 The practise of secret mercy as well as open even to thinke of them and provide for them and to provoke others to mercy and to pray for them when they know not of it even when we are gone from them still to shew them mercy For the second our Bowells are right in shewing merc 1 If we be prepared unto such good works and so both our eares should bee prepared that they may bee open to the cry of the poore Prov. 21.13 and the matter of mercy should be made ready And to this purpose it were an excellent course if Christians would lay up weekely a part of their gettings which they would consecrate to God that it might bee ready when there were neede 1. Cor. 16.1 2. and further if wee be as God is mindefull of mercy and doe exercise it speedily without delay Prov. 3.27 28. 2 If wee looke not for too much beholdingnesse from them that are relieved The rich must not rule over the poore nor the borrower become a servant to the lender Prov. 22.7 3 If wee have a good eye Prov. 22.9 and shew it by dispensing of our mercy to such as have most need and to such as are best affected in religion if there be choise 4 If wee doe workes of mercy out of goods well gotten else God hates robbery though it were for burnt offerings Esay 61.8 5 If it be for right ends as not for merit or the praise of men Matth. 6.2 Cor. 9.19 6 If we be full of mercie rich in mercie much in mercie abundant in mercie not only to our power but sometimes and in some cases beyond our power We must open our hands wide Deut. 15.8 1. Tim. 6.18 2. Cor. 8.2 9. good measure and pressed downe Luke 6.8 if we give not sparingly 7 If we be discreet so to ease others as wee burthen not our selves 2. Cor. 9.14 15. 8 If we exercise our selves in everie kind of mercie both spirituall and corporall in giving lending visiting clothing feeding instructing admonishing comforting c. 9 If we be constant and not grow wearie of well-doing Gal. 6. The use may be first for reproofe and confutation of diverse sorts of men 1 Of the Papists that brag of their good workes in this kinde to whom it may be granted that they shew workes of mercy perhaps have bowels of mercy but they are not right bowells both because with the Pharisees they doe their works to be seene of men and with opinion of justification and salvation by the merite of their workes and beside though they shew compassion to the bodies of men yet are they without all true compassion to the soules of men 2 Of the house keeping of many Protestants that brag of their great hospitalitie good house keeping when their entertainment is either spent upon the rich or else in the prophane abuse of the good creatures of God by drunkennesse or else in the entertainment of disordered and lewd persons 3 Of the great neglect of mercy in the most men that either shew not mercy at all or not bowells of mercy or not according to the rules given before especially such as hide themselves from the poore Esay 58.7 and use shifts and excuses to avoide such supplies as are necessary for the furtherance of the reliefe for the poore in such places as they live Prov. 24.11 12. But judgement mercilesse shall bee to them that shew no mercie Iam. 2.13 4 Diverse of the better sort are to be rebuked about this point many Christians spend a great deale of zeale about lesser matters and in the meane time neglect the greater things of the Law such as are judgement and mercie for few Christians are sufficiently instructed or inflamed in the estimation of the worth of the workes of mercie or the necessitie of them to the glorifying of God and the profession of Religion Matth. 23.23 Secondly for instruction and so this doctrine should worke in us a great impression of desire to shew forth the fruits of mercie with all tendernesse and sinceritie and to this end wee should shew that wee desire in practise to obey this doctrine as neere as we can I say we should shew it by accepting the exhortations of others that move us for anie workes of this kinde 2. Cor. 8.17 especially we should strive to answer the expectation of our Teachers herein willingly give our selves first to the Lord then to them suffering them to direct our workes herein with all readinesse 2. Cor. 8.5.24 and to this end we should use all good meanes to stir up our selves to good workes of this kinde all our daies and therefore we should plow up the fallow ground of our hearts by praier and confession of our naturall barrennesse herein and indisposition Hosea 10.12 and withall thinke much of all the motives might stirre us up hereunto And so wee should thinke of the matchlesse patterne of Gods mercy and in particular of his mercy to us Mat. 5. Luk.
God and walke in his waies 3 It greatly staies and supports the heart of man in the evill day when temptations or afflictions befall us yet the comfort of our assurance sustaines us and refresheth us greatly For helpe in the evill day the Apostle saith wee should above all things put on the shield of faith which if it remove not the crosse yet it quencheth the fiery temptations of Sathan with which we may be assaulted Eph. 6.16 and it greatly helpes us against the feare and terrour of death Heb. 10.19 20 22. In a word it overcomes the world 1. Iohn 5.4 5. 4 The faith of a Christian is all his living hee lives by faith in all the occasions of life as his faith helps him when all other meanes failes him and makes all other meanes more successfull when he useth them The just man lives by faith The people in captivity that were Gods children raised a living for themselves in a strange land by their faith Hab. 2.5 5 It puts life into all the duties of religion or righteousnesse it worketh by love it sets all our affections on worke towards God and his people and creatures Gal. 5.6 6 It opens a spring of grace in the heart of a Christian every good gift from above is excited and made to flow from within him by the benefit of his certaine knowledge and assurance of faith Iob. 7.38 Now if any aske how a Christian comes to know his calling I answer 1 By his sensible feeling of his sinnes to be a heavie burthen to him of which hee is truely weary so as hee desireth more to be rid of them than of any burthensome crosse whatsoever Mat. 11 2â— 9.13 2 By his manner of receiving the voice of Christ and the preaching of the Gospell not in word but in power The voice of Christ hath a marvellous power over him above all things in the world which appeares by the effects of it For he feeles in hearing the word first such an estimation of it as he acknowledgeth nothing like it for power and wisdome 1. Cor. 1.23 24. Secondly he finds at sometimes especially such an assurance of the truth of his religion and the doctrine hee heareth that he is fully established and â—â—eed from his naturall uncertainties about the true religion Thirdly the Word worketh in him spirituall senses and very life from the dead which hee feeles in all parts of his conversation making conscience of his waies in all things bewailing his frailties and striving to be such as God would have him to be Fourthly it makes him to separate himselfe from the world avoiding all needlesse society with the wicked and exciting in him constant desires to use the world as if he used it not Fiftly much spirituall joy before the Lord even then when in respect of outward things he is in much affliction The most of these effects are noted 1. Thes. 1.4 5. 3 By the Image of the vertues of Christ in his heart by new gifts in some measure for when God calls a man he reveales his Sonne in him Gal. 1.15 16. There is begotten in him a likenesse of Christ his very disposition is changed into the similitude of the vertues of Christ God gives him a new heart with the Image of Christ stamped upon it and hee is like Christ in respect of lowlinesse of minde and meeknesse and contempt of the world and love of God and the godly mercy wisdome patience love of his very enemies and desire to live without offence and praying to God as to his father Quest. But if Christians may know their calling what should be the reason that so many Christians are so unsetled and are not assured of their calling Ans. Distinguish of Christians some are Christians in name and outward profession but not in deed beeing not at all converted though they have the meanes of conversion and this is the estate of the most men and women in all places Now some are indeede converted but are weake Christians as it were infants that lye but in the cradle of religion Now for the first sort the answer is easie They know not their calling because they are not called yea they are so far from knowing it that they generally are offended at it that we should teach that any body can know his owne calling certainly Carnall Christians then know it not because they have it not and in particular the causes why these Christians attaine not assurance is because they rest upon common hope of mercy in God which house is but like the house of a Spider and will give up the ghost when the evill day commeth upon them And besides they live in knowne sinnes which they love and preferre before all things can bee offered to them by the Gospell Now it is impossible to have true assurance and to lye at the same time in knowne grosse sinnes without repentance And further many Christians by their wilfull unteachablenesse and incurablenesse in sinning doe so provoke God that all meanes notwithstanding yet those things that concerne their peace are hidden from their eies Luk. 19.42 Now for the weake Christian the causes of his want of assurance are such as these Sometimes ill opinions about assurance either that it may not be had contrary to the charge given 2. Pet. 1.10 or if it be had it will not bee profitable contrary to the reasons given before Sometimes it is their ignorance they are so unexpert in the Scriptures that not discerning the frame of godlinesse in generall they can never tell when they fully know this or any other doctrine in particular And this let is the stronger when they smother their doubts and will not aske the way or seek resolution in things they understand not especially in cases of their owne consciences In some Christians this want of assurance ariseth from meare slothfulnesse though they bee often called upon and convinced yet they returne to their former carelesnesse and will not bee at the paines to use the directions given them for the setling of their hearts In some Christians it is a violent pronenesse in their natures to take offence at such infirmities or mistakings as they observe in such as have professed religion before them yea sometimes they take offence at the liberty of those that are truly godly though they abuse not their libertie And this offence is sometimes so deadly that they give way to the projects of renouncing of all religion because they have observed such things in those that professe religion As in the primitive church many Christians took grievous offence at other Christians for the use of their liberty in things indifferent so as the Apostle was affraid they would fall away and perish in their scandalls Lastly some Christians are not setled because when the evill day comes upon them they cast away their confidence and strive to thinke that because God afflicteth them therefore they are not his being for the
father begate but is the word which God the father uttered and is the word which God uttered to us bodily creatures God though he be a spirit yet doth speak both to spirits and bodies to spirits by a way unknowen to us to bodies he hath spoken many wayes as by signes dreams visions and the like so by printing the sense of his mind in the mindes of creatures that could speake and by them uttered in word or writing what hee would have knowen Thus he spake by the Patriarches Prophets Christ and the Apostles They that deny that God hath any wordes either deny that God is as Psal. 14.1 or else conceive him to bee like stuckes or stones or beasts as Rom. 1.23 or else thinke he can speake but will not because he takes no care of humane things as Iob 22 23. These are Atheists 2 The Scripture is called the Word by an excellency because it is the onely word wee should delight in God since the fall did never speake unto man more exactly than by the Scriptures and we were better heare God talk to vs out of the Scriptures than heare any man on earth yea or Angell in heaven yea it imports that wee should be so devoted to the study of the Scriptures as if we desired to heare no other sound in our eares but that as if all the use of our eares were to heare this Word Let him that hath eares to heare heare 3 This Word of God now in the time of the new Testament belongs to all men in the right application of the true meaning of it Once it was the portion of Iacob and God did not deal so with other Nations to give them his Word but now that the partition wall is broken downe the Gospel is sent to every creature That is here imported in that unbeleeving Husbands are blamed for not obeying the Word which should teach all sorts of men to search these Scriptures and to heare the Word devoutly and withall know that the comforts terrors and precepts contained in it will take hold upon all sorts of men respectively 4 The Word of God ought to rule all sorts of men That is implyed here in that fault is found with these unbeleevers that they obeyed it not It was given of God to that end to instruct reprove and direct men in all their waies 2 Tim. 3.16.17 It is the Canon or rule of menâ— actions Gal. 6.16 It is the light and lanthorne God hath given to men it hath divine authority If we will shew any respect of God we must bee ruled by the Scripture which is his Word 5 Vnregenerate men have no minde to obey the Word and the reason is because they are guided by other rules which are false as their owne reason the customes of the world the suggestions of the devill and the likes and because too the Word is contrary to their carnall desires â—â—nd therefore they yeeld themselves to be guided by such rules as are most pleasing to their corrupt natures and besides too the light of the Word is too glorious for his eyes He cannot see into the mysteries contained in it because they are spiritually to be discerned and the naturall man therefore cannot perceive the things of God 6 It is a dangerous thing not to obey the Word of God they are accounted for lost and forlorne men here that doe not obey the Word Men bee deceived if they think it is a course may be safe for to disobey God's Word for God's Word will take hold of them and destroy them and it will judge them at the last day Zacha. 1.4.5 2. Thes. 1.8 They are but lost men cast-awaies that care not for God's Word 7 Nothing is to be reckoned a sinne which is not disobedience to the Word That which is not contrary to some Scripture is no transgression and therefore men should take heed of burthening themselves with the vaine feare of sinning when they breake no commandement of God but only unwarranted traditions either on the left hand or the right 8 The constant omission of religious duties and good workes proves a man to be a carnall person aswell as the committing of manifest injuries or grosse offences Here the Periphrasis of a carnall person is That he did not doe what the Word required 9 Men that obey not the Word may bee wonne which should be a great comfort to penitent sinners It is true that disobedience clothed with some circumstances or adjuncts is very dangerous as when men have the meanes and love darknesse rather than light Iohn 3.20 and when men are smitten with remorse and have blessing and cursing set before them and see their sinnes and feele the axe of God's Word and yet will on in transgression Deut. 11.28 Mat. 3.10 or when men are called at the third or sixth or ninth howre and will put off and delay upon pretence of repenting at the eleventh howâ—e Mat. 20. or when men are powerfully convinced and will raile and blaspheme and contradict the Word Acts 13.45.46 18. 6. and when God pursues men with his judgements and they refuse to returne Ier. 5.2.3 or lastly when men despight the spirit of God and sinne of malice against the truth Heb. 10.26.27.28.29.30 10 The chiefe doctrine is That sound obedience to the Word of God is the character of a true Christian a mark to distinguish the true Christian from the false and from him that is no Christian at all God makes his count by righteousnesse Rom. 10. To professe the true religion to understand the Word to beleeve it with historicall or temporall faith to talke of the Word to receive Baptisme and the signes of the Covenants or the like makes not an essentiall difference It is obeying the Word proves us to be true Christians Not the hearers but the doers of the Word are acknowledged for just persons Mat. 7.26.27 Iames 1.22.23.24 But that we be not deceived in our obedience wee must know that unto sound obedience divers things are required as 1 That his obedience be from the heart Rom. 6.17 2 That his obedience ariseth from the love of God and the hatred of sinne as it is sinne and not from carnall and corrupt ends Deut. 30.20 Ioshua 22.5 Mat. 4.19 3 That his obedience be in all things with respect to all God's commandements though it be against his profit ease credit or the like Hebr. 11.8 Genes 22.12 Psal. 119.6 Exod. 15.26 4 That he doth righteousnesse at all times that he continue in his obedience and obey at all times that is constantly and not for a fit Psal. 106.2 Hos. 6.5 Gal. 5.7 2. Kings 18.6 Iam. 1.23 5 That he make conscience of obeying the least commandement aswell as the greatest Mat 5. â—9 6 That obeyes the commandements of the Gospel about beleeving in God and Iesus Christ aswell as of the Law that practiseth obedience of faith and lives by faith 2. Thes. 1.8 Rom. 1.5 Mat. 16.16 11 It is
hates whoâ—edome in men aswell as women But yet it is true that some sinnes as they are abominable in any so they are much more in women as wee see in swearing and drunkennesse so it is true of filthinesse in the woman and therefore the whorish woman is called a strange woman in the Proverbs But I thinke it is not safe to restraine the sense of this place or other the like places so but I take the meaning of the Apostle to be so to commend chastity in the wife as that which is necessary in all both men and women And so I come to consider of Chastity and so would shew first the motives to it secondly the meanes to preserve it and thirdly the way how Chastity may be manifested and made knowen to others For the first many things should perswade with a Christian to preserve chastity and to avoide whoredome and bodily lusts First it is the speciall will of God and a speciall part of their sanctification to avoide fornication 1. Thes 4.3 Secondly the promises of God all of them should allure men to perfect their holinesse and to avoide all filthinesse both of flesh and spirit 2. Cor. 7.1 Thirdly the hatefulnesse of the nature of the sinne of fornication and whoredome should deterre Christians from the committing of it This is an hainous crime an iniquity to bee punished by the Iudges Iob 31.11 These lusts are lusts of the Gentiles 1. Pet. 4.3 A sinne not so much as to be named amongst Christians Eph. 5.3 A sinne that utterly corrupts naturall honesty Pro. 6.27.29 It is a sinne not only against the soule but against the bodie of a man even that body that was bought with the blood of Iesus Christ and was made for God and is the Temple of the holy Ghost and is a member of Christ's mysticall body 1. Cor. 6.15 to the end Fourthly the consideration of the cause of this sin should abash men it is a work of the flesh even a fruit of a corrupted and filthy nature Gal. 5.22 Fiftly the effects of whoredome are very fearefull for it is a sinne that defiles a man Mat. 15. and it makes a man unfit for the company of any Christian 1. Cor. 5.9 It brings dishonour and a wound can never bee blotted out Prro 6.33 and it causes the fearefull curse of God upon men Heb. 13.4 and that both upon their states and soules in this life By meanes of a whorish woman a man may bee brought to a morsell of bread Pro. 6.26 It is a sin will root out all a mans increase Iob. 31.11.12 And upon the soule it brings a fearefull senselessenesse and disability to make use of the meanes of salvation Whoredome and wine take away the heart Hosea 4.11 and God casts them many times into a reprobate sense Rom. 1. so as they are past feeling Eph. 4.18 so as the adulterous person goeth about like a Foole â—o â—he slocks or like an Oxe to the slaughter Pro. 7.22 In a word the adulterous person destroieth his owne soule Pro. 6.32 yea which is worst of all it deprives men of the kingdome of Heaven 1. Cor. 6.9 and casts both body and soule into the Lake that burnes with fire and brimstone Pro. 9. ult Rev. 2â— 8 22.15 For the second the meanes to preserve chastity in married persons are these First they must labour to excite and nourish matrimoniall love one to another Pro. 5.18.19 Secondly they must doe as Iob did make a covenant with their eyes and not carelesly give liberty to their senses to wander about after vaine objects Iob. 31.1 Thirdly they must store their heads and hearts with Gods words especially such words of God as doe give reasons and motives to disswade from this sinne Pro. 2.1.3.4.11.12.16.17 Psal. 119.9 Fourthly they must continually meditate of their mortality and that they are but strangers and pilgrims here and must come to judgement 1. Pet. 2.11 Eccles. 11.9 Fiftly they must by confession and godly sorrow and prayer crucifie these first risings of inward lusts and so by repentance for the lust of the heart prevent the filthinesse of the flesh Gal. 5.24 Sixthly they must walke in love that is exercise themselves in a Christian and profitable society with such as feare God Eph. 5.1.3.4 Lastly they must with all care and conscience avoide all the occasions of this sinne such as are 1 Idlenesse that sinne of Sodome Exech 46.49 2 Fulnesse of bread and drunkennesse as is noted in the same place They must beat downe their owne bodies 1. Cor. 9.27 3 The desire to be rich for the love of money breeds noisome lusts 1. Tim. 6.9 4 Ignorance of God and his truth Eph. 4.17.18 5 Evill company especially the society of such as are filthy 6 Lascivious attire and filthy dressing such as are strange colours and naked breasts This is whoredome between the breasts Hos. 2. 7 Lascivious pictures and prophane representations of filthie practises such as are exprest by those wicked Stage-Plaiers against which the very light of nature pleadeth 8 Chambering and wantonnesse and all provocations to lusts Rom. 13.13 For the third point if you aske how those huâ—bands could behold the chast conversation of the wives I answer they might know that they were chast boâ—h by their modesty in secret in the use of the marriage bed by their strict care to behave themselves modestly soberly abroad in the family or in other places by their great conscience to avoide all occasions of evill when they discerned that they did abhorre the society presence of light vain persons detested all the provocations to lust of what kind soever The next verse shewes one way how they may know they were chast even by their care to avoide pride and vanity in attire Such men as have wives that are proud and follow the fashion of the world in attire or delight in vaine company and haunt stage-plaies are fooles if they bee over-confident of their wives chastity unlesse it be in case of necessity where they want either beauty or temptation or opportunity And it is a probable argument of a chast minde in the wife when she keepes house and is diligent and carefull and painefull in the businesse of the family and desires to please her husband in all things and willing to be subject to his will Thus of a chast conversation A conversation with feare followes Some refer this fear to the carnall husbands make the sense thus While they with feare behold your chast conversation It is true that wicked men feele a great deale of feare many times in themselves when they look upon the godly and get the feare as the fruit of their watching and prying and observing That wicked men are smitten many times with feare many Scriptures shew as Deut. 28.10 1. Sam. 18.15 Psal. 102.15 The reasons why they are afraid are divers 1 Naturall conscience doth homage to the image of God stamped upon
more securely he imprisons the truth and layes hold upon all the principles in his head that might any way disturbe his course in sin and locks them up in restraint Rom. 1.18 3 He resists the spirit and proclaimes enmitie to God and gets out of the way that so the heart may be farre from God and further the more to provoke God hee chooseth strange gods which he daily entertaines and gives unto them what is due unto God These are they are called by the Prophet the Idols of the heart Ezech. 14. And finally he is the author of all the mischiefes are done by the outward man for it is he that gives wicked lawes to the members and makes the outward man doe all the villanies we see are done in the world Matth. 15. Rom. 7. And as he is most wretched in what he is and doth so is he in what he suffers for first he is smitten with a most wofull Lethargie alwayes given to sleeping and in danger to go to Hell in any of these sleepes And besides hee lives in the darke it is alwayes night with him he never sees day Rom. 13.11 and besides the Divell possesseth him and hath raised strong Holds and fortified himselfe within him 2. Cor. 10.4 and lastly he is an abomination to the Lord. As nothing is more esteemed of God than the man of the heart if hee be right so nothing is more loathsome to God if he be wicked Prov. 11.20 Now for the fift point If any aske What must be done that the man of the heart may be mended and made right I answer 1 The heart must bee prepared prepared I say to returne to God 1. Sam. 7.3 Now the heart is prepared two waies first by a sound confession of the sinnes of the heart when a man acknowledgeth the plague of his evill heart before God 1. Kings 8.38 secondly by earnest prayer to God to direct the heart and set it in order and bow it and incline it to goodnesse 2. Thes. 3.5 Now it is certaine that even these workes of preparation are not neglected of God for hee heareth the preparations of the heart Psal. 10.17 2 It must be stored with sacred notions and knowledges out of the Word of God The Law must bee written in the heart the Word of God in the sound knowledge of it must be hidden there Psal. 119.11 Ier. 31.33 Esay 51.7 for these sacred notions have a power to master and order the heart 3 It must be washed and purified It must bee soundly rinsed in the teares of true repentance and then it will become very acceptable to God through the merits of Christ and his mediation Iames 4.8 Ier. 4.14 God greatly delights in the heart when it is broken and contrite Psalme 34.19 147.3 51.17 Now for the last point The man of the heart is then right whe 1 It is true Heb. 10.22 that is when it is without the guile of fraud and dissimulation when it is as it seemes to be in religion when it had rather bee good than seeme so 2 It is cleane for blessed are the pure in heart Mat. 5. Psal. 51.12 24 4. It is a â—igne the man of the heart is right when it is freed from the liking and residence of naturall filthinesse it was given to and when that continuall frame of vile thoughts and lusts is dissolved especially when it strives after inward purity aswell as outward 3 When it is sound in Gods Statutes Psal. 119.80 and so it is first when it is carefull to get warrant for every action from the Word and seeketh doctrine and instruction to that end comes to the light Pro. 15.14 18.15 Secondly when it submitteth it selfe to the forme of doctrine into which it is delivered The heart is sound in the Word when a man doth from his heart consent to obey and striveth to follow the directions daily given out of the Word Rom. 6.17 especially when it is perfect with God and so it is when it is a willing heart and hath respect to all Gods commandements and desires to live in no sinne 1. Chron. 28 9. 4 When the full purpose of the heart is to cleave to God for ever Acts 11.23 And thus of the man of the heart or what is to bee apparelled and adorned With what it must be adorned followeth and in generall it must bee adorned with that which is incorruptible In that which is not corruptible Foure things may be noted in these words two of them are implied two of them more expresse Doct. 1. That the things belonging to the outward man are corruptible All things that concerne him are so for first his substance is corruptible All flesh is grasse 1. Pet. 1. 24. so Iob 14.1.2 and besides all his glory is as the flower of the field His riches pleasures honour strength beauty health and all he any way accounts his glory it all will corrupt for either vanity will consume it or violence will take it away 1. Pet. 1.24 1. Iohn 2.17 Mat. 6.19.20 All earthly things are vanity and vexation of spirit as Salomon shewes in the whole booke of Ecclesiastes Now if worldly things bee corruptible things then in generall we should all learne divers lessons first not to set our affections upon these things here below we should not set our hearts upon that which we cannot keepe long All we have though it bee not yet corrupted yet it is all corruptible why should wee then make such hast to bee rich especially why should wee trust upon uncertaine riches Secondly seeing we shall have these things but awhile we should use them as such things as we cannot enjoy long and so we should take our part of them in a sober and Christian freedome while we have them Psal. 49. 18. Eccles. 9.7.10 and especially wee should employ them to the best uses wee can And the best use to put worldly things to is either to make friends with them by liberality to the poore Luke 16. or to buy wisedome with them by spending freely for the procuring of the meanes of salvation for our selves or others Prov. 17.16 and in generall the chiefe use of them is by them to make our selves rich in good workes 1. Tim. 6.19.20 Thirdly seeing earthly things are corruptible we should not envie the prosperity of wicked men that abound not in any thing will tarry long with them All their portion is in these things that will away Psal. 37.1 2. 49 15 16. 18. Lastly wee should all therefore bee of Moses minde rather to suffer affliction with Gods people that shall possesse eternall things than with the wicked to enjoy the pleasures of sinne for a season Heb. 11.26 And in particular both poore and rich may bee instructed hereby for rich men should not glory in their riches but rather rejoice if God have made them low by true grace which will last for ever Iames 1.9.10 1. Tim. 6.17.20 and poore
men that have a portion in spirituall things should not bee troubled for want of these earthly things seeing if they had them they would last but awhile Iames 1.9 and therefore having food and raiment they should be content Thus of the first doctrine Doct. 2. Earthly things doe not adorne a man As they are corruptible so they doe not make a man any whit the more comely which is true in these foure senses following First they doe not adorne a man in the sight of God He respects it not whether a man bee poore or rich bond or free cloathed or naked in robes or in ragges Gal. 3.28 Secondly they adorne not the inward man they adde nothing to the minde or heart of man Thirdly they adorne not with true ornament but onely with a shew for if the glory of the world bee like a withering flower what true ornament can it bee to weare such withered things Fourthly they adorne not for continuance All apparell for the body of a man and all ornaments for his house or state any way they are the worse for wearing and will weare cleane out in the end And therefore for the use first How vaine a thing is the pride of life and secondly wee should therefore know no man after the flesh but to reckon of mans worth by better things than worldly things Doct. 3. A third doctrine is evidently to be observed out of these words that is very comfortable for godly Christians such as the Apostle supposed these to bee to whom he writes and that is That godly Christians have right to all incorruptible things That which is not corruptible if they seeke they may possesse It is their owne God would have them put it on as they put on their apparell He hath adorned his children with the gift of all incorruptible things heavenly treasures are theirs and they may lay hold on them and lay them up as their certaine riches and portion Mat. 6.20 Hee grants eternall life to them that seeke glory and honour and incorruptible things that is hee grants them an eternall possession of spirituall things Rom. 2.7 Now that this doctrine may be more evident and full of comfort it is profitable to inquire distinctly what is incorruptible and will last alwaies and so we shall finde by the testimonies of the Scriptures that seven things are incorruptible 1 God is incorruptible Rom. 1. and God is their God by covenant and as David saith he is the strength of their heart and their portion for ever Psal. â—7 26 Psal. 119.57 and God his mercy and his love and his power is everlasting His mercy endures for ever Psal. 136. and his loving kindnesse shall never be taken from him Psal. 89. 33. and with everlasting compassion he hath received them to favour Esay 54. and with everlasting love hath hee loved them Ier. 31.3 and in the Lord Iehovah is everlasting strength for the protection and preservation of his people and therefore they may trust upon him for ever Esay 26.4 and therefore if all people will walke every one in the name of his God godly men ought much more to walke in the Name of the Lord their God for ever and ever Mich. 4.6 2 The Word of God is incorruptible and lasts beyond all end 1. Pet. 1.24 Psal. 119.89 And this is the heritage of the godly Psal. 119.111.127 the truth shall bee with us for ever 2. Iohn 2. 3 The righteousnesse of Christ is everlasting Dan. 9. 24. and this righteousnesse is theirs so as they may put it on as a garment and it makes them righteous before God Rom. 13. ult 1. Cor. 1.30 1. Cor. 5.21 4 Gods covenant is incorruptible everlasting Esay 55.4 and it cannot be abrogated but the godly shall have the benefite of it for ever 5 The gifts of saving grace are incorruptible and their hearts can never bee drawne dry but the spring of grace will be in some measure on them And through theâ—â— graces the godly have everlasting conversationâ— for Gods gifts and 〈◊〉 iâ— without repentance 〈◊〉 4.14 â— Thes. â— 10 Rom. 11. This love is incorruptible 2. Cor. 13. and everlasting joy 〈◊〉 upon their heads Esay 61. so the 〈◊〉 of saving knowledge will abide in the godly for ever 1. Iohn 3. and their meeknesse and a quiet spirit is reckoned an ornament that is not corruptible But of this afterwards 6 Good workes are incorruptible so the righteousnesse of the just will last for ever 2. Cor. 9.9 and though he dye yet his workes will follow him to Heaven Rev. 14.13 so Psal. 139.24 Lastly Heaven and the glory of it is everlasting Gods kingdome is an everlasting kingdome 1. Tim. 6.11 and that glory is an eternall weight of glory 2. Cor. 4.14 Wee have an house that is eternall in the Heavens 2. Cor. 5.1 our inheritance there is immortall undefiled withereth not away 1. Pet. 1.3 The uses may be divers Vse 1. For first it should teach us to strive to be such as may have our portion in incorruptible things and so we must first take off our affections from all things that may offend as resolved if our right eye offend us to plucke it out and if our right hand offend us to cut it off that is to deny all sinfull things though they were as deare to us as our right hand or right eye Mat. 9.45 Secondly we must be such as yeeld our selves to obey the voice of Christ and to bee ruled by him He gives eternall life to his sheep wee must bee sheepe then for hearing his voice and tractablenesse Iohn 10.29 Thirdly we must give glory to God and rely upon his promise of grace in Iesus Christ we must be beleevers Iohn 3.16 Fourthly we must by patient continuing in well-doing still seeke immortality Rom. 2.7 Thus of the first use Vse 2. Secondly seeing the portion of the godly lyes in incorruptible things wee should not be much troubled for any wants or losses in corruptible things Wee have so large an inheritance in things that will last for ever that it should bee no grievance to us though wee should want those transitory things of the world Vse 3. Thirdly for this reason such as abound in earthly things should bee the more willing to distribute them and give them for good uses seeing those things are not their portion and therefore they neede not bee over-carefull for the keeping of such things Vse 4. Fourthly hence we may gather infallibly That the godly can never fall from grace for Gods mercies cannot corrupt or fall away and his gifts are without repentance If they could be lost then they were corruptable aswell as earthly things But this is a comfort that must not bee taken away that God will establish Sion for ever Psal. 48.8 and though the world passe away and the lusts thereof yet he that doth the will of God abideth for ever 1. Iohn 2.17 and though the servant may bee cast
but the worse therefore the old man must be mortified and all old things must be put away 2. Cor. 5.17 As an old Leprosie is worse than a new Levit. 13.11 so their hatred was the worse because it was old Ezech. 25.15 And the godly pray Remember not against us our old iniquities Psal. 79.8 and the wicked are condemned for not purging out their old sinnes 2. Pet. 1.9 and all men should purge out the old leaven 1. Cor. 5. And as in the sinnes of life betweene man and man so about Gods service old courses are hatefull if they be Idolatrous superstitious and therefore they were condemned for doing after the old manner 2. Reg. 17.34 and they are reproved by the Prophet Ieremy that so commended the old times of Idolatry Ierem. 44. 4 When God abolisheth the old things and brings in new and so the old Covenant is not better than the new nor the old Testament better than the new Heb. 8.6 7 13. 2. Cor. 5.17 5 In the case of the discoverie of such mysteries as for the time of revealing them depend upon the good pleasure of God only so things hidden for ages and generations are revealed in the Gospell and yet must not be rejected Col. 1.16 6 When old times are pleaded of purpose to lessen the glorie or profit of the present workes of Gods power and mercy Esa. 43.18 And this way the Pharisees offended that to avoid subjection to Christ and his doctrine would magnifie Moses and the Prophets of old time And so doe those people offend that commend the old Teachers more that are dead or absent and will not profit by those they have Mat. 23. 7 When it is used in defence of publick disorders and offences and grievances in Church or Common-wealth The pretence of Innovation must not hinder the reformation of knowne diseases in publick States Such things as have beene wasts of old must be built though it were not done of long time They shall build the old wasts saith the Prophet Isa. 61.4 8 When particular Christians do misapply it to confirme them in their unbeleefe or doubting as if God did not regard or accept as in former times whereas if we serve him in uprightnesse of heart he will accept our offerings as in the dayes of old Mal. 3.4 And if we get Davids affections to God and goodnesse and will attend upon Gods mercie in the meanes we shall have the sure mercies of David Isa. 55.1 4. Thus of the wayes how old things the pleading of them may be misapplyed and done in our owne wrong Now followes to shew in what cases respect must be had to Antiquitie and old times And so Antiquity commends 1 The workes of Gods power and mercie Deuter. 32.7 2. Kings 19.25 Psal. 44.2 and God is well pleased to be urged with arguments taken from his old dealing with his people Arise as in the dayes of old Isa. 51.9 so in Mich. 7.14 20. and hath left the memorie of them upon record that wee might thence confirme our weake faith 2 The particular experiences we have had of Gods goodnesse towards us Thus David remembers dayes of old Psal. 77.6 143.5 3 The profitable determinations of right in judiciall things betweene man and man and so the old bounds are to be greatly respected Pro. 22.28 4 The publick orders of the Churches about the circumstances of Gods worship as the orders of the Iewes to have the preaching of Moses in every Citie on the Sabbath day Acts 15.21 This order is the more observeable as for other reasons so because it was so in old times 5 Gods commandements It is an argument of weight to perswade to obedience when it can be shewed that that commandement is an old commandement 1. Iohn 2.7 6 In things that are doubtfull or difficult such respect is to be given to Antiquitie as men should not rashly oppose their owne or other mens new conceits so as a due respect be had to equall comparison in the nature of the things questioned Iob 32.6 7 In the examples and patternes of well-doing that have had due conformitie to Gods will revealed in his precepts and so the examples of holy practices in old time should much move the consciences of the godly nowadaies as the Apostle shewes in this verse And thus of the two points in the description Holy women The persons from whom this patterne is taken are holy women where observe 1 That holinesse in the first Table is required of women aswel as men and they are bound to the duties of Gods worship and to be religious women aswell as to the dueties of the second Table to be chaste mercifull faithfull diligent in the affaires of the family or obedient to their husbands Which serves to confute those men that say women need not be studious in matters of Religion it is enough for them to be good house-wives and obey their husbands And withall it may comfort women in the practise of the dueties of Religion for by the commendation given of holy women in this Text it appeares that God accepts holinesse in them aswell as in men 2 That all holy women did make conscience of subjection to their husbands and therefore the Apostle speakes indefinitely of all holy women And this is the more evident because amongst all the infirmities noted in any godly woman in the Scriptures yet there is no example of a godly woman that did customarily live in the sinne of frowardnesse or rebellion against her husband the instance of Zipporah is but of one onely fact and the errour seemes to be as much in her judgement as in her affections And this doctrine should light verie heavie upon manie wives that professe Religion in these times and compell them to reforme their hearts and behaviours in their carriage towards their husbands for this Text doth import that they want holinesse that are not subject to their husbands and live in customarie frowardnesse and unquietnesse 3 That christian women ought to studie the example of holy women in old times and therefore they should do well to get a catalogue of the praises of godly women in Scripture to lay before them for their imitation and so they should learne of Sarah reverence to their husbands and of Rahab and the Midwives of Egypt to shew mercie to Gods servants in distresse and of Ruth obedience to their parents and constant love to religion and of the Shunamitish woman 2. Reg. 4.8 c. and of Lidia Acts 16.14 and of Phebe Rom. 16. 2. to be entertainers of Gods servants to succour them and of Hanna to be humble and patient and devout in praier and of the good woman in the Proverbes chap. 31. and of Priscilla and Salomons mother Pro. 30.1 2. and Timothies mother and grand-mother 2. Tim. 14 to get the law of grace into their lipps to instruct others and of that woman in the Proverbs to be painfull in labour and to be wise in
oversight of the labours of their servants and children and of Hester to keepe religious Fasts to God with their maides and children Hest. 4.16 and of the Virgin Mary to lay up the words of Christ in their hearts and with Mary Magdalen to love Christ with all tendernesse and to bewaile their sinnes with sorrow and to sit at Christs feet to heare his words and of Elizabeth to live without offence Luke 1. and of Dorcas to be mercifull to the poore and of the holy women mentioned Heb. 17.3 to be constant professors of the truth in the times of persecution That trusted in God The fourth thing is the cause of their subjection and that is their trust in God about which foure things are to be observed 1 That Trust in God is such a grace as is found in all the godly even women that were holy had attained to trust in God All holy women trusted in God and therefore if women that are the weaker sexe cannot get holinesse but withall they trust in God it is implyedly cleere That all the godly doe trust in God The house of Israel and the house of Aaron Priests and people even all that feare the Lord must trust in the Lord Psal. 115.9 10 11. and all the Gentiles must trust in the Lord Rom. 15.12 It is the Periphrasis of God to be the confidence of all the ends of the earth Psal. 65.5 And the reasons why the godly must and do all of them trust in God are first Gods commandement that requires it of all which the former places shewes secondly Gods promise that he will be the hope of his people even of all his people Ioel 3.16 and they have a sure word of the Prophets to warrant their trust 2. Pet. 1.19 Thirdly without faith and trust it is impossible to please God Heb. 11.6 Fourthly because they have nothing else to trust in Of all people the godly are most miserable if their trust were to be placed in other things than God for as all earthly things are vaine and transitorie so can they make least shift for themselves are most opposed in these things And therefore the use should be to teach us to try our hearts soundly whether we be such as trust in God seeing in this thing lyeth one great part of our evidence about true grace If all the godly trust in God then we are not godly nor holy men and women if we doe not trust in God The question then is By what signes doe godly men prove that they doe trust in God and the answer is 1 By making God their refuge in all their distresses and by pouring out their hearts before him in prayer and supplication 2. Sam. 22.3 4. Psal. 62.8 2 By their feare in any thing to displease God and their care to keep his commandements and to cleave to God 2. Reg. 18.4 5 6. doing his worke whatsoever come of it 3 By relying upon God in times of distresse without using any ill meanes or courses that they know or feare to bee unlawfull Esay 28.16 with 1. Chron. 10.13 14. but still waite upon God till he helpe them Psal. 33.20 4 By accounting God to be their portion and sufficient heritage Psal. 16.1 5 6. 5 By setting the Lord alwayes before them Psal. 16.1 18. for if we put all our trust in God then our hearts doe continually thinke of God and are lifted up to God 6 By committing all their wayes to God and leaving the successe of things to his disposing Psal. 37.5 7 By their patience in the case of wrongs and indignities having their hearts free from desires of revenge and their tongues from words of reproach or reproofe they are as deafe or dumbe men Psal. 38.13 14 15.1 Tim. 4.10 8 By contemning the glory of the world and not regarding or seeking dependancies upon proude and sinfull persons Psal. 40.4 9 By the joy and contentment they take in the house of God their hearts flourishing like a greene Olive tree when they heare of the doctrine of Gods goodnesse and feele the refreshing of his Name Psal. 52.8 9. 10 By their thankfulnesse and great desires to praise God when they finde the experiences of Gods providence in grace and bounty towards them Psal. 13.5 6. 52.8 9. Yet by the way we must know that godly persons that do truly trust in God may be burthened with cares but yet they cast their burthens upon God when they feele them Psal. 55.22 They may be affraid and yet trust in God Psal. 56.3 They may cry and make great moane and that a long time Psal. 69.3 They may seeme to want strength yet renew their strength Isa. 40. ult 2 From hence we may gather That it is a great praise and an excellent gift in any to trust in God to have and exercise this trust in God and therefore of all parts of holinesse and sanctification in this place trust in God is mentioned And therefore in diverse Scriptures they are pronounced to be very blessed that can doe it Psal. 84 12. 34.8 and it is reckoned as a great ornament and glory in great Princes as 2. Reg. 18.5 Psal. 21.8 and the chiefe praise of the Fathers and Patriarches of the Church Psal. 22.5 And the reasons are diverse 1 Because it is a supernaturall power in any man or woman because it is grounded upon things not seene Rom. 8.24 2 Because the Lord taketh speciall pleasure in this grace and taketh notice of such as can exercise it above all others It is a thing God specially observes in his people Psal. 147.11 33.18 câ—h his eye is upon them he cannot looke off them so also Nah. 1.7 And contrariwise he is as much vexed with unbeleefe and not trusting upon him as with any other sinne We reade that fire kindled against Iacob for not beleeving in God and not trusting in his salvation Psal. 78.22 3 Because the trust in other things will prove the shame and confusion of a man Esay 30.2 and therefore better to trust in the Lord than in Princes c. Psal. 118.8 9. 4 Because it is a grace that produceth admirable effects for 1 It establisheth a mans heart and makes it fixed and immoveable Psal. 112.7 8. 31.24 so as hee can endure things that are almost beyond beleefe if it be rightly exercised Isa. 14.32 coh Psal. 27.3 2 It procureth from God all things a mans heart can desire or his condition any way need 2. Sam. 22.2 3. psa 5.11 12. It gets a man marvellous loving kindnesse from God ps 17.7 so great experience of Gods goodnesse as cannot be uttered Psal. 31.19 Mercy shall compasse them about when many sorrowes shall be to the wicked Psal. 32.10 His mercie will be upon us according as we have hope in him Psal. 33.22 55.22 91.1 c. It is the best way eyther to preserve us from trouble or to deliver us out of trouble of what kinde soever Psal.
130.7 Esay 25.4 26.3 4. 2. Chron. â—3 18 3 It openeth for us a most comfortable intertainment in Gods house our hearts that can trust in Gods mercie drinke out of the rivers of his pleasures when wee come into his house and are satisfied with his goodnesse Psal. 36.7 8. The use of this point may be diverse 1 Such as finde want of this grace should use all meanes to attaine it And that wee may be able to put all our trust upon God we must looke to these rules following 1 We must hate them that regard lying vanities Psal. 31.6 40.4 2 We must know Gods Name Psal. 9.10 wee must get knowledge of Gods goodnesse and so the warrant of our trust in the word of God We must thence learne both what to doe and upon what grounds to trust upon God To this end did God give his word to his people Psal. 78.5 7. Rom. 15.4 Pro. 30.5 Psal. 56.3 4. 3 We must labour to get assurance of Gods love to us in Iesus Christ to know that God is our God and wee are the children of God Psal. 31.14 36.7 for the confidence of an unfaithfull man in time of trouble is like a broken tooth or a foot out of joint Pro. 25.19 and the ground of our trust must be in the merits of Iesus Christ. Ephe. 1.12 4 When we know God to be our God we must strive to get our hearts to it to make God our portion and to rest satisfied with Gods goodnesse and love to us whatsoever else we want Lament 3.24 5 We must be sure that we be upright in heart and that we have warrant for our actions and do not live in any sinne that might provoke God against us Psal. 64.10 And to this end we should pray God to cause us to know the way wee should walke in and to let us heare of his loving kindnesse in the morning to encourage us in all good courses Psal. 14â— 8 6 Wee must be sure wee doe not draw upon our selves needlesse troubles Prov. 28.25 and when wee are in a good way we should not give way to our owne vaine feares Proverb 29.25 7 When we finde troubles to arise and feare and care to surprise us we must make our refuge to get one selves under the shadow of Gods wings till the calamitie be overpast Psal. 57.1 91.1 Now Gods wings are his Ordinances especially Prayer and his Word Thus of the first use Secondly seeing to trust in God is such an excellent grace such as doe endevour to practise this trust in God must looke to diverse rules in the exercise of it which are necessarie to a right trusting in God as 1 They must trust him with their hearts their soules must trust in God Psal. 57.1 28.8 2 They must put all their trust in God God will have no partners All my trust is in thee saith David 3 They must trust in God at all times continually and with praise for what they have felt of Gods goodnesse Psal. 62.8 71.14 Esa. 26.4 4 If God doe deferre to answer our helpe they must wait for the Lord their soules must waite Psal. 130.5 6. 5 They must make the most High their habitation they must dwell with God by setting the Lord alwayes before them and attending upon all meanes of communion with God They must not be strangers from God to goe dayes or weekes without directing their hearts after him Psal. 91.9 6 They must handle their matters wisely and not upon pretence of trust in God carrie themselves indiscreetly or neglect the use of any lawfull meanes Pro. 16.20 7 Their trust in God must be joined with an awfull feare of God and sense of their owne unworthinesse they must not be conceited persons or despise the care of their wayes Psal. 147.11 8 They must declare all Gods workes that is they must labour to glorifie God by telling others of the experiences they have had of Gods goodnesse Psal. 73. ult 9 When they have committed their wayes to God they must be quieted as a weaned childe and contented with whatsoever the Lord shall lay upon them Psal. 131.2 3. Lam. 3.26 10 They must beleeve above hope and under hope they must rest upon Gods promise how unlikely soever the performance seeme to be Rom. 4.18 Thus of the second use Thirdly we may from the reasons of this doctrine gather evidently That all Gods servants that trust in God are in a wondrous safe condition as David shewes of himselfe Psal. 18.2 3. Neyther may they say that they cannot look that God should be to them as he was to David for God hath given his word for it that he will be good to all that put their trust in him 2. Sam. 22 31. Psal. 34.22 and therefore all true Christians that finde themselves prone to feare or discontent should speake to their soules and chide their owne hearts as David did Psal. 42.5 See Esa. 30.2 Fourthly wicked men have little cause then to deride and scoffe at the people of God for trusting in God and refusing to use such evill courses as they doe for by the doctrine and reasons before it appeares plainely that they doe both holily and happily by committing all to God Psal. 14.4 7. 22.9 Thus of the second doctrine Doct. 3. It is a speciall praise in women to trust in God and the more praise because it is so rare in women who use to relye upon either their parents or their husbands to provide for them seldom look up to God And besides it produceth excellent effects for it makes them subject to their husbands and that with all quietnesse and meekenesse and feare to displease their husbands as is implyed here And besides women that trust in God will be a great helpe and comfort to their husbands in their crosses they will encourage them to relye upon God in whom they put their trust which verie helpe is worth great riches The use should be therefore to perswade wives to be the more carefull of their faith trust in God and to looke to it that it be a true faith and a right trust in God for such wives as are a vexation to their husbands by their carelesnesse and frowardnesse and unquietnes and such as are so farre from comforting their husbands in distresse that they rather adde affliction to their afflictions by censuring them and crossing them they may justly feare that their trust in God is not right Yea it may be observed that some wives that professe Religion and are unquiet and live frowardly and stubbornly towards their husbands they are unquiet in their consciences too and when crosses come upon them call their faith into question and cannot be established in their trust in God And it is just with God it should be so that such women as dare live in known transgressions against their husbands should not know their portion in the consolation of God God will not
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 Christs words are the words of eternall life Ioh. 6. see Psal. 36.8 Ioh 12.50 Prov. 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 Prov. 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 inable them to eternall life 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 society 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 hee 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 hee 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 wee shall have in the comming of Christ Iud. 1.19 20. I will conclude this point with that one counsell of Salomon Keepe thy heart with all diligence for there out 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 bee 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 bee a treasure of singular value yet the glory of this life doth greatly excell as it is to be held in another world I entend not to compare life in heaven with naturall life here for that is not worthy to be mentioned in the balance with that eternall life of glory but with eternall life it selfe as it is held by the godly onely in this world And so the difference is very great 1 In respect of the place where the godly lives in each degree 2 In respect of the meanes of preservation of life in each degree 3 In respect of the cōpany w th whō we live in each degree 4 In respect of the quality of life itselfe 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 wee 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 wee are strangers and pilgrims farre from home Heb. 11. there wee shall live in our Fathers house Here wee are in Aegypt there we shall live in Canaan Here we live where death sorrow and sinne and Divells dwell there wee shall live in a place where God and immortality and all holinesse dwells 2. Pet. 3.13 Here wee are but banished men there we stall live in the celestiall Paradise Here wee have no abiding City but there we shall abide in the new Ierusalem that is above The glory of the whole earth can but shadow out by similitude 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 wee shall enter into the heaven of heavens which for lightnesse largenesse purenesse delightfulnesse and all praises almost infinitely excells the heavens wee enjoy in this visible world For the second in this life unto the preservation of life we have neede of many things as first we neede meate drinke rayment sleepe marriage physicke the light of the Sunne by day and the Moone by night Yea the life of Grace though it consist not in these things yet in a remote consideration hath neede of these that wee may bee the better able to serve God in body and soule But in heaven wee shall neede none of these wee shall bee as the Angells of heaven and God himselfe shall there be all in all and shall fill us with his goodnesse 1. Cor. 15.28 Our life shall subsist in God himselfe who shall satisfie us out of the plenty of his owne glory In that City there will be no need of the Sunne to shine by day or of the Moone to give light by night for the glory of the Lord doth lighten it and the Lambe shall bee the light thereof and there shall bee no night there Rev. 21.23 22.5 Esay 2.60.19 Secondly in this world wee neede the helpe of superiours as Kings Rulers Parents Husbands Teachers c. But in that world inferiority and subjection shall cease when wee shall sit downe with Abraham Isaac and Iacob in the Kingdome of God Mat. 8.11 and so all the first things shall then be done away Rev. 21.4 Thirdly in this world wee need spirituall meanes for our soules and the helpe of divers gifts in the Spirit which serve for our furtherance in the way to eternal life Our soules cannot live without a Temple on earth without the Word and Prayer and Sacraments but in that new Ierusalem S. Iohn saw no Temple in it there is no preaching nor praying there wee shall not neede any nor have cause to mourne for the want of it as many times we doe now for the Lord God almighty and the Lambe are the Temple
our selves incombrances by our owne rashnesse or indiscretion And lastly when with all knowledge we joyne lowlinesse of mind and meekenesse that meekenesse that is called meekenesse of wisdome by Saint Iames. Thus of the meanes to attaine life The signes follow There are divers waies to try our selves whether eternall life be begunne in us as 1 By the savouring of those things that are immortall Our mortall life relisheth nothing but what is transitory and eternall life findes happinesse in nothing but what is eternall or tends to it Thus a man that is endued with this life esteemes with sense grace above riches spirituall treasures above all earthly In particular the desire after the Word of God is a signe that we are at least new borne babes in Gods kingdom if so be wee desire it with a kind of naturall affection as the childe doth the breast and constantly and as the word is sincere and with an unfained desire to grow in grace and goodnesse by the power of the Word Rom. 8.5 1. Pet. 2. Iohn 6.27 2 By our knowledge of God in Christ as hath beene shewed before when it is such a knowledge as workes not onely admiration but also sound transformation of our hearts and lives 3 There is a kinde of sorrow that the Apostle saith is to salvation 2. Cor. 10.7 and that is such a sorrow as is voluntary and secret for our sinnes and for all sorts of sinnes Rom. 7. Esa. 6.5 Esa. 1.16 and as they are sinnes and not for other respects and such a sorrow as quieteth the heart and leaveth a vehement desire of reformation and is most stirred by the sense of Gods goodnesse Hos. 3.5 Esa. 1.16 and is found in prosperity as well as adversitie 4 By our love to God for if the light of life bee in vs and that wee are truely acquainted with God as our God in Christ the heart hath seene that that will make it in love with God for ever and shew it by his estimation of Gods loving kindnesse and all the signes of it above all things in life Psal. 63.2 11. and by longing after the comming of Christ 2. Tim. 4.8 and by grieving for Gods absence Cant. 3.1 and by his feare to offend God in any thing Iude 20. and by his willingnesse to suffer any thing for God and the Gospell 1. Thes. 1.2 5 By our love of the brethren The Alpostle Iohn with great confidence of words makes this a signe that wee are translated from death to life 1. Ioh. 3.14 and it is infallible if we so love them as we account them the only excellent ones Psal. 16.3 and desire them as the onely companions of our lives and if it bee for the grace and goodnesse is in them 1. Ioh. 5.1 2. Ioh. 1.2 and if it be notwithstanding their infirmities or adversities and if wee love all the brethren without respect of persons 6 To conclude this point generally If eternall life bee begun in us wee are new creatures borne againe the Image of God is restored in us in some degree Ioh. 3.5 Tit. 3.7 5. Colos. 3.10 and we are such as are fully resolved to spend our daies in the way of righteousnesse and a holy course of life Prov. 12.28 8 The properties of this life follow and they are five for 1 It is unspeakable eye hath not seene nor eare heard nor can the heart of man conceive what God hath prepared in life for them that love him 1. Cor. 2.9 2 It is free it is not given by merit but is the free gift of God Rom. 6. ult 3 It is certain for there is an Act for it in Gods councell Men be ordained to life and their names written in the booke of life Act. 13.48 Phil. 4.4 and God hath bound himselfe by many promises in his Word to the believer and besides hath confirmed it with an oath Heb. 6.17 and Christ is gone into heaven to make the place ready for all the heires of life Ioh. 14.3 and further wee have it already begun even eternall life begun Ioh. 17.3 4 It is a life by assimilation that is such a life as is fashioned in likenesse to the life of another even Iesus Christ according to whose Image wee are created Col. 3.10 And who shall change our vile bodies and make them like his glorious body Phil. 3.21 5 It is eternall A life that will last as long as God liveth it will never have an end Divines expresse the etâ—rnitie of it in part by this similitude Suppose a little Bird came to the Sea once in a thousand yeares and tooke up onely one drop of water and so should continue to take every thousand yeares onely one drop what an unspeakable space of time would it be before the Sea would be drunke up and yet eternity is a lasting beyond that unmeasurably Thus of the explication of the doctrine concerning life The uses follow and Vse 1. First what a strong impression should this doctrine have upon the hearts of all unregenerate men How should life and heaven suffer violence How should this force open their eies that they might awake from that fearefull lethargie and stand up from the dead that Christ might give them this light of life How should they unchangeably resolve to seeke Gods kingdome first above all things and above all gettings strive to get understanding What shall it profit them to winne the whole world and lose their owne soules But especially the doctrine of life should melt the hearts of all the godly and imprint upon them the care of many dueties as 1 They have cause to wonder at the exceeding riches of Gods kindnesse to them in Iesus Christ in providing such an inheritance for them Eph. 2.7 2 They should pray earnestly to God to open their eyes more and more to see the glory of this life and effectually to take notice of the high dignity of their calling and riches of their inheritance in life Eph. 1.19 3 This should marvellously weane their hearts from the cares of this present life and from the love of earthly things seeing their inheritance lyeth in spirituall and eternall life 1. Cor. 7.31 Heb. 13.4 5. 11.13 Col. 3.1 2. Phil. 3.20 4 Since they have found this precious life by the Gospell they should therefore take heed they be not carried about with divers and strange doctrine nor trouble themselves with doubtfull disputations or unprofitable questions They have found the words of eternall life and whither else will they goe Tit. 3.7 9. Heb. 13.9 5 This should make them love one another as such as shall bee companions in life for ever Yea they should receive one another as Christ received them to glory Ioh. 13.34 Eph. 4.2 5.1 Rom. 15.7 And in particular husbands should make much of their wives and masters of such servants as are heires with them of the grace of life as this Text shewes and Col. 3.24 6 They should strive to shew the
to God Which serves notably to confute the vaine trust in civill honesty and the fairenesse of domesticall conversation which bewitcheth many persons in the world Doct. 7. When the heart is not right towards man it is not right towards God as here domesticall disorders hinders the exercises of Religion towards God That husband that loves not his wife hath no great minde to pray Wives that make no conscience to live quietly and obediently with their husbands suffer a like alienation from God both in their ability to serve him and in his acceptance of it Doct. 8. In that he saith your Prayers it shewes That everie Christian must make prayers of his owne As the just man lives by his owne faith so must the true Christian thinke of getting his living under God by his owne prayers 'T is not enough that he partake of other mens prayers in publicke or that he can get others to pray for him in private God lookes for prayers from himselfe Doct. 9. In that he saith prayers it imports That there bee diverse kindes of prayer and that private Christians must make not only a prayer but prayers to God Ephes. 6.18 Phil. 4. 6. Col. 4.2 The sorts of prayer and differences arise 1 From the instrument by which it is formed for there is the prayer of the heart only such was Hannah her prayer 1 Sam. 1. There is a prayer of the mouth only such is the prayer of Hypocrites Esa. 29.13 There is the prayer both of heart and mouth and such is the prayer ordinarily of all the godly 2 From the place of prayer some prayers are publicke some private and a Christian must use both Some are alone some with others 3 From the forme and so we have the prayer of Christ as the pattern and rule for all prayers and the prayers of Christians agreeable to that patterne We must not rest upon saying over the words of the Lords prayer and neglect all other prayers Againe some prayer is conceived some is in a set forme used A set forme is fittest for the publicke and for such weake Christians as are not yet able to expresse their owne desire to God in their owne words nor are conceived formes unfit or unlawfull for such as are able and desirous to performe prayer according to the rules of prayer as is apparant by the examples of all sorts of prayers in both Testaments 4 From the object of prayer and so some prayers are made daily at set times and thence it was that the Church of the Iewes had their houres of prayer Act. 3.1 and some are uttered suddenly according to some speciall occasion And of this sort are ejaculations short petitions put up to God expressing the present motion in the heart Doct. 10. It is a great losse or inconvenience to have our prayers interrupted This is plaine from the Text. And there may be many reasons assigned of it I will instance but one or two first because for that time a man is thrust out of the presence of the King of heaven To pray is to stand before his face Secondly because while prayer stands still our spirituall trade stands still while we pray not we thrive not Thirdly if it were nothing else but the respect of others it must needs be a great inconvenience to omit prayer because thereby we withdraw our aydes from the Church and that is as bad as in evill times of warre to withdraw our succours from the house of Israel Quest. But how manie wayes can prayer be interrupted Answ. Prayer may be interrupted eyther in heaven or in earth eyther in the hearing of it or in the making of it Prayer is interrupted in the hearing of it or God will not heare prayer 1 If the person making it lye in any sinne without repentance Prov 15.8 Isa. 59.2 Lam. 3.44 Psal. 66.18 2. Tim. 2.19 1. Iohn 3.22 2 If it be not made in faith that is if we beleeve not that we shall have what we aske Matth. 11.24 Iam. 1.6 3 If not made in the name of Christ. Iohn 16.23 4 If it be made carelesly and coldly if a mans head be full of distractions so as he regards uot what he prayes hee is not likely to be heard for how shall God heare him when he heares not himselfe and how shall God heed what he sayes when he heeds not what he sayes himselfe 5 If a man aske amisse that is aske for carnall and corrupt ends Iam. 4.3 6 If a man be not in charitie with his neighbour and will not forgive him his trespasse Matt. 6 14. 7 If a man be unmercifull and will not heare the cryes of the poore Esa. 58.7 Prov. 21.13 Thus prayer is interrupted in the hearing of it Prayer is interrupted in the making of it when men are indisposed to prayer and so omit the performance and thus prayer is interrupted Sometimes by the violence of worldly cares and businesse the heart of man being overcharged with these cares of life Sometimes by domesticall discords and private passions which it seemes the Apostle especially meanes in this place Sometimes by the love and lust after some particular sinne for while mens hearts runne after sinne they have no minde to pray The use may be to reprove two sorts of men in speciall besides those mentioned before 1 Such as pray not at all Is it such an evill to omit prayer for a time what is it then not to pray at all 2 Diverse weake Christians are to be warned about fainting or discouragement in praying they interrupt themselves with their owne feares and objections as for instance Ob. I finde so much hardnesse of heart and insensiblenesse and therefore I dare not pray Sol. David himselfe in the beginning of many of his Psalmes expresseth a kind of want of feeling and yet before he hath done he is full of life Besides hardnesse of heart felt and mourned for is no hinderance to the successe of prayer And further for this reason thou hast more need to pray for prayer is like a fire to melt the leaden heart of man Ob. I want words I know not what to say when I come to pray Sol. Pray for that very thing that God that commands thee to take unto thee words Hos. 14.2 would himselfe give them to thee Secondly the Spirit helpes our infirmities when we know not what to pray as we ought Rom. 8.16 Thirdly we serve such a God as will heare us if like little children we can but name the name of our heavenly Father Rom. 8.15 2. Tim. 2.19 Ob. But I am affraid God will not regard what I say to him Ans. Consider first the nature of God hee loves to heare praier Psal. 95.1 then thinke of the commandment of God who in so many Scriptures doth so peremptorily enjoyne us to pray to him and thirdly thinke of the many promises he hath made unto such as doe call upon his name and then thou hast no reason to
they doe soe is because they themselves did feele by experience how unable they were to beare crosses when they fell upon them It was this Peter that denied his Master upon the very sight as it were of adversaries and it was this David that gave this advice after himselfe had changed his behaviour before Abimelech as you may see by the title of the Psalme Which should teach us to bee thankfull for that publike or private quietnesse any of us doe enjoy and besides it should warne those unruly froward Christians that live not in quiet either at home or abroad to repent and amend their words and workes They cannot imagine what singular comfort and contentment they withhold from their owne lives and the lives of others If they did but know how much God abhors a froward Christian they would be more affraid than they are Thus of the generall observations The first part concernes the persons that are exhorted and they are described by two formes of speech the one Such as will love life the other Such as would see good daies If any man will love life From this forme of speech three things may be observed Doct. 1. That men by nature are prone to the love of life and so prone that the most men will breake all bounds and will love life whatsoever bee said to them or done to them This is a point so sensibly felt by the experience of the most that heare it that it needs no proofe If any man aske what the reason should bee why there is such an inordinate love of life in the most many things may be answered The first cause of it is the generall corruption of nature in the most men which came in by sinne To love it selfe is nature but to love life so pertinaciously is from degeneration and the great abasement of the nature of man that cannot now move it selfe towards the perfection of it selfe for unto the godly the change of life is an alteration that brings perfection Secondly ignorance and unbeliefe is the cause of it If men did know beleeve those glorious things God speaks of a better life they would loath this present life long to be in heaven Thirdly the cause in many is that their hearts are â—ngaged upon such perplexed and intricate projects about profit or pleasure or greatnesse in the world that they are not at leasure to examine the reasons of the love of life the heart of man is usually oppressed with some one or other of these projects Fourthly in all sorts of people there is such an incurable inconsideration that no warning from the Word or workes of God no experience of their owne or other mens can force them to a serious and constant meditation of the things concerne their true happinesse Fiftly the love of life ariseth in the most from the Idols of their hearts There is one thing or other that they have set their hearts upon in a vicious manner and this unreasonable love of their particular sinnes doth hold them downe in bondage to this present life and so cannot be cured of the disease till they repent of their beloved sinnes And the guiltinesse of their consciences makes them affraid of death and judgement and to embrace this present life upon any conditions And in godly people this inordinate love of life ariseth from the defect of particular repentance for it Thus of the first point Doct. 2. Men have cause to take off their affections and not to bee so desperately bent to the love of this present life This is a point very profitable to be urged and most men and women have need of it and therefore I will shew more largely the reasons why wee should not love life or not so inordinately as to be unwilling to leave it upon any tearmes The first reason may be taken from the commandement of Christ who gives this in charge to all that will bee his Disciples that they must not love life As they must deny themselves in other things so in this particular And hee so gives this in charge as hee seemes to threaten them with the losse of life if they love it so Luk. 17.33 Iob. 12.25 The second reason may bee taken from the example of the godly that have not loved life Iob detested life Iob 3. Salomon tels of a multitude of occasions that he had to hate life in his book of Eccles. and a multitude of godly men have shewed the proofe of it in laying downe their lives willingly when they have beene called to it Act. 20.24 Phil. 2.20 Heb. 11.35 37. The third reason may bee taken from the consideration of life in it selfe both in the nature of it and in the end of it for the nature of it it is but a winde or a vapour Iam. 4. so meane a thing that no man can well tell how to describe it perfectly which is the greater wonder that it should get the love of all the world and yet no body knowes what it is hee loves And for the end of it it is not in the power of man to number his owne daies God hath set an appointed time for every mans death and though they love life never so much they cannot hold it beyond that time Iob 7.1 And besides our times are so hid that a man cannot bee sure of a moneth a weeke a day an houre and shall our hearts be so bewitched with that which wee know not how long wee shall enjoy Iob 24.1 and the rather because there are so many waies for life to goe out at though but one way to come in And further we can find no means 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 meanes we use to preserve life can do 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 Luk. 12.15 c. The fourth reason may bee 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 war intangle not ahemselves 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 pilgrims and strangers in this life and therefore nothing should be more easie to us than to be weary 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 wee love to be here rather than in those eternall mansions 2. Cor. 5.1 Iob. 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
give men up to delusions and to beleeve lies 2. Thes. 2. 3 Vaine glory the very desire to be some-body and to excell others makes some Christians gladly to receive or bring in different opinions 1. Cor. 4.8 Phil. 2.3 Gal. 5.26 4 Over much trust upon the judgments of some men they esteeme when they respect some Ministers so much as to be of their opinion though their consciences be not enformed of any sound reason from the word of God for it This estimation of men above that is written hath deceived many 1. Cor. 3.21 4.6 5 Respect of earthly things Some men teach and professe to hold opinions of dissenting sometimes meerely for advantage to their estates either to get maintenance or preferment in the world by it Tit. 1.10.11 Rom. 16.19 20. 6 Prejudice is the roote of dissenting many times as the Gentiles would not abide yeelding to ceremonies out of very dislike of the Iewes and the Iewes would not understand the needlesnesse of their ceremonies out of very contempt of the Gentiles and so the strength of faction on both sides kept them from agreeing 7 Heaping up of Teachers disorderly when Christians are so diseased with humour and so hard to bee pleased with sound doctrine that they hunt up and downe to heare all sorts of men it many times prooves hurtfull in this respect that they get infection from the different humours of the many Teachers they heare Disordered hearing in this respect breeds as a surfet of the inward regard of sound doctrine so a great aptnesse to receive divers and strange doctrines 2. Tim. 4.3 4. 8 The contempt of their godly Teachers and want of sound affection to them To them I say that have a charge over their soules whom they ought to obey And this is the more vile as some Christians order the matter because of their hypocrisie in magnifying the judgement or gifts of Teachers that are absent and have not the charge of their soules and abusing the due respect of their owne Teachers which is yet more vile if this injury be done to such as were their fathers in Christ. Thus of the use for reproofe By the limitation given before from other expresse Scriptures wee learne so to understand this doctrine of unity as it excludes all unity of opinion or practise with such Churches or particular persons as hold doctrines against the foundation of Christian religion so as wee must never agree with them As for instance Wee may not without the damnation of our soules be of one minde with the Church of Rome for there are many things which they beleeve and practise which we must in no case joyne with them in and it is impossible to reconcile us to them unless they change their minds I will instance indivers things wherein wee cannot without losing Christ be of one minde as 1 In opinion of merite of workes for thereby we make the Gospell or Doctrine of Gods grace of none effect and the promise of God voide which is to deny the very grounds of Christian Religion Gal. 5.3 Rom. 4.14 11.6 2 In the opinion of worshipping Saints and Angels for the Apostle saith expressely that they that doe so hold not the head and so cannot be true members of Christ. Col. 2.18 19. 3 In their Polatry in making and worshipping of Images and almost infinite superstitions contrary to the second Commandement expressely and so as wee are commanded to get out of this spirituall Babel in respect of her spirituall fornications 4 In their doctrine of Traditions for they teach that Traditions that are not agreeable to Scripture yet are to be received if they be delivered by the Church in equall authoritie with the Scriptures If wee be of one minde with them herein we cannot escape Gods eternall curse as these Scriptures shew Gal 1.8 Rev. 22 18. 5 In their doctrine of perfection for they teach a man may perfectly keepe the Law of God No this is so dangerous an errour that the Apostle saith there is no truth in the man that holds it 1. Iohn 1.8 10. I omit the rehearsall of other differences Thus of the first vertue The second vertue charge upon Christians is compassion one towards another Have compassion one of another The word signifies such a fellow-feeling or sympathie that makes us like affected as if we were in their case The doctrine then is cleer That we ought to have a sympathie one towards another this is a singular vertue In handling of which point I will observe these things 1 The Proofes of it from other Scripture 2 The Explication of the sense shewing in what things we should be like affected 3 The Reasons of it 4 The Vses 1 The Proofes are very pregnant and full in these other Scriptures Rom. 12.4 15. Heb. 13.3 2 For the Explication this sympathy is to be exprest both in the case of the evills of others and in the case of the good of others In the case of the evills of others we ought to be tenderly affected towards them both in respect of their sufferings troubles griefes and crosses Heb. 13.3 10.34 Ioh 30.25 whether they be inward or outward as also in respect of their falling by infirmities when it proves a griefe and affliction to them Gal. 6.1 Iude 22.2 Cor. 11.29 So likewise in the case of the prosperity of others wee ought to rejoice with them that rejoice and bee affected as if the blessing had been ours Rom. 12.15 3 The Reasons are manifest First because hereby wee prove our selves to be fellow members in the mysticall body of Christ which is to be doubted if this sympathy be not in us in some measure 1. Cor. 12.12 25 26. Secondly because hereby wee shew our selves conformable and like to Christ our Head who excelled in this vertue Heb. 4.15 Mat. 25.40 Thirdly because that which is the case of others now may bee our case hereafter as the Apostle shewes in the case of temptation Gal. 6 1. Fourthly a reason may be drawne from the excellency of the grace It excells almes and outward workes of mercy for when a man gives an almes hee gives somewhat without himselfe but when wee shew compassion we relieve another by somewhat that is within our selves and from our selves And lastly the coherence shewes that this may be a meanes to keepe us from trouble our selves The use may be first to import the miserie of living in this world This life must needes be a vale of teares when we have not only occasion of sorrow many wayes for our own estates but also such varietie of occasions of sorrow from the condition of others deere unto us Neyther is our case the better but the worse if we doe not sorrow with others Secondly this may greatly humble all sorts of men for their Apathie or want of care or feeling or sympathie in the distresses of others and the rather now when whole Churches are in great distresse Amos 6.6