of two things Psalme 34. First thou must pray vnto him and make him thy refuge in all distresse Secondly and thou must put thy trust in him and then certainely thy face shall be lightned and thou shalt not be ashamed and I may adde two things more First Thou must loue his Word waiting vpon him in his Sanctuary Secondly and yeld thy selfe ouer to be his seruant and thou canst not faile to finde this goodness of the Lord. Fourthly It should inflame affection in the godly They should fall in loue with God Oh loue the Lord all yee his Saints Psalm 31.19 21 33. What can more draw affection then sweetnes of nature Fiftly It should perswade all Gods seruants to liue by faith and not through vnbeliefe in the time of affliction or temptation to dishonor god Why saist thou thy way is past ouer of God Or why sayst thou The Lord hath forgotten or will not forgiue Esay 40.27 49.15 16. Exod. 34.6.7 Sixtly It should kindle in vs a vehement desire to imitate so sacred a nature and continually to striue to be like the patterne in God for curtesie Eph. 4.32 kindness 2. Cor. 6.6 and all louing behauiour Colos. 2.12 1. Cor. 13.4 and easie to bee intreated Iam. 3.17 and loue to our enemies Luke 6.35 We should be followers of God Eph. 5.1 we should beare his image especially herein Col. 3.10 Seuenthly How should our hearts bee satisfied as with Manna when we feele this sweetnes of God to vs in particular either in the Word or prayer or in his works We should euen be sick of loue our sleep should be pleasant to vs and our hearts filled with gladnes What greater felicity can there be then that such a God should loue vs Psal. 63.6 Ierem. 31.26 Cantic 2.5 or 6. Eightthly We shold be carefull when we haue felt this sweetnes of the Lord to preserue our selues in this communion with God and abide in his goodnes as the Apostle vseth the Phrase Rom. 11.22 Lastly it should much affect with sorrow and shame all impenitent sinners and that in two respects First because they haue lost their time and liued without the sence of this sweetnes in God the Apostle Tit. 3.5 vseth this Phrase The bountifulnes of God appeared The word shined as the sunne doth in the rising which imports that the world was nothing but darknes till men found by experience the goodnes of God Secondly because they haue so long offended a nature of such infinite goodnes this will proue a grieuous aggrâ—uation of their sinne and misery For such a goodnes so prouoked will turn into extreme fury such mercy abused will be turned into vnspeakeable fiercenes of indignation as appeares Deut. 29.19 20. and Rom. 2.4 5. The second Doctrine is that God doth graciously sweeten his Word to his people or God doth shew his graciousnes especially in his word Hence it is that Gods seruants haue acknowledge the word to be sweeter then hony and the hony-comb Psal. 19.10 119.103 and the holy Ghost compareth it to feasts yea royall feasts Esay 25.6 Prou. 9.4 Luke 14.17 and the Apostle acknowledgeth a sauour of life vnto life in the Word 2. Cor. 2.14 The consideration whereof should teach vs diuers duties First To labour to finde the word so vnto vs to seeke this sweetnes in the word and to that end we must mingle it with faith else there will be no more tast in it then in the white of an egge and besides we must come to it in the tediousnes of our own vilenes For we are neuer fitter to tast of Gods grace then when we are deiected in the true feeling of our owne vnworthines God will giue grace to the humble and further we must get an appetite and affection to the word For the full stomach loatheth an hony-combe but to the hungry soule euery little thing is sweet Prouerbs 27.7 and lastly we must take heede that wee marre not our tastes before we come as they doe that haue sweetned their mouthes with wickednes and spoyled their rellish with the pleasures of beloued sinnes Iob 20.12 Such as liue in the delight of secret corruptions euen they that account stolne waters sweet may bee the guests of Hell but Gods guests they are not onely they that ouercome eate of the hidden Manna Reuel 2. Secondly When we haue found hony let vs eate it Prou. 20.13 That is if the Lord be gracious vnto vs in his word let vs with all care receiue it into our harts and with all affection make vse of it Lose not thy precious oportunity Thirdly It should teach vs in all our griefes and bitternes to make our recourse to the Word to comfort and sweeten our harts against our feares and sorrowes For at this feast God wipes away all teares from our eyes Esaiah 25.6 8. Fourthly The sweetnes of the Word when we feele it should satisfie vs yea satisfie vs aboundantly We should giue so much glory to Gods goodnes as to make it the abundant satisfaction of our hearts Psal. 36.6 Fiftly Yea further we should labour to shew this sweet sauour of the word in our conuersations by mercy to the distressed by gracious communication by our contentation and by all wel-doing that the perfume of Gods grace in vs may allure affect others that the very places where we come may sauour of our goodnes euen after we are gone Sixtly We should be alwaies praising of God for the good things of his Sanctuary acknowledging all to come froÌ„ his free grace without our deserts Psal. 84.4 entertaining his presence with all possible admiration saying with the Psalmist O Lord how excellent is thy goodness Psal. 36.9 Seuenthly We should pray God to continue his goodness to them that know him and to vouchsafe vs the fauour to dwell for euer in his house Psalm 36.11 Eightthly And constantly the experience hereof should set vs alonging our soules should long for the courts of Gods house and our hearts cry for the daily bread in Sion and we should constantly walk from strength to strength til we appear before God in Sion Psalm 84 and the rather because besides the sweetnes there is a plentifull reward in keeping Gods Word Psalm 19.20 Secondly from hence we may bee informed in two especiall things 1. Concerning the happinesse of the godly in this life notwithstanding all their afflictions and sorrows Thou seest their distresses but thou seest not their comforts The stranger doth not meddle with their joyes Oh how great is the goodnes of God in giuing his people to drink out of the riuers of the pleasures in his house when hee makes their eies to see the light in his light Psalm 36.8 9. Psalm 65.4 2. Concerning the office of Gods Ministers They are the perfumers of the world the Church is the perfuming-pan and preaching is the fire that heats it and the Scriptures are the sweet waters Or the Church is the mortar preaching the pestle and
Vnity with the godly The building must hould proportion with the walls as well as with the foundation Psal. 122.3 1. Cor. 8.1 and 13. Rom. 15.2 Eph. 4.12 16. Ninthly Sobriety in the vse of lawfull things All things are lawfull but all things edifie not 1. Corinthians 10.23 Tenthly Praier for except the Lord build the house in vaine doe they labour to build it Psalme 127.1 Out of all this wee may informe our selues concerning the causes of not profiting in many The reason why many Christians are not built vp or why they increase not in godliness is that they are guilty of these or some of these things implied in these directions First some profit not by reason of their irresolution about the taking vp of their crosse in following Christ They thrust into the profession of Religion before they haue sitten downe to cast what this profession may cost them and so in the euill day fall away Luke 14.28 Secondly some can neuer thriue because they place their godlines onely in the frequencie of hearing the Word and the outward obseruance of Gods ordinances These build in the sands they lay no sure foundation Math. 7.26 Thirdly others faile through vnbeliefe and so either by neglecting the assurance of Gods fauor in Christ or by misplacing their confidence trusting vpon their owne works or Saints or Angels or the pardons or penances granted or enioyned them These are not built vpon the rock Math. 16. Fourthly others prosper not because they come not to the light of the Scriptures to see whether their works bee wrought in God or no. Fiftly others are distracted either with vnnecessary disputations Rom. 14.1 or with excessiue cares of life Luke 21.34 Sixtly others are vndone with self conceitednesse they are stubborne and will not be aduised or directed or reprooued Seuenthly disorder or confusednes in matters of Religion is the cause in others This is a wonderfull common defect men doe not goe to work distinctly to see their works finished one after another Eightly others are kept back with personal discords iangling Enuie or malice or contentiō misrule eate out the verie heart of godlines Ninthly others are letted by intemperancy in being drowned in the loue of pleasures They build they sowe they eat and drink and follow pastimes neglecting the care of better things Lastly neglect of praier is an vsuall let and grieuous impediment A spirituall house This is the fourth thing required of Christians They must bee as a spirituall house vnto Christ they must be that to Christ that was signified by the Tabernacle or the Temple For euery Christian is the substance of that which was signified by the Tabernacle Christ hath a fiue-fould Tabernacle For first in the Letter the Tabernacle or Temple at Ierusalem was the House of God and Christ. Secondly the whole world is but the Tent of Christ who hath spred out the heauens like a curtain c. Thirdly the heauen of the Blessed is the tabernacle of Christ the place where God and Christ dwell with the Saints Reuel 21.3 and 13.6 Fourthly the body of Christ is a tabernacle for the Godhead Col. 2.9 and so it is that the Word is said to become flesh and dwelt amongst vs viz. in his body as in a Tabernacle Iohn 1.14 And thus Christ calleth his owne body a Temple Iohn 2.21 Fiftly the heart of man is the Tabernacle of Christ and so both the whole Catholique Church is his Tabernacle Eph. 2.21 or the publick assembly of the Saints Psalm 15.1 or else the heart of euery particular beleeuer and so the power of Christ did rest vpon Paul as in a Tabernacle 2. Cor. 12.9 so are we said to be the Temple of God 2. Cor. 6.17 I take it in the last sense heer Euery particular beleeuer is like the Tabernacle in diuers respects First in respect of the efficient causes and so there are diuers similitudes For as the Tabernacle did not build it self but was the work of cunning men so is it with vs our harts naturally are no Temples of Christ but are made so Secondly as God raised vp skilful men for the building of the Temple or Tabernacle so doth God raise vp Ministers for the erecting of the Frame of this spirituall House to Christ. Hence they are called Builders 1. Cor. 3. And thirdly as there was difference of degrees and Bezaleel and Aholiab were specially inspired of God with skill aboue the rest so hath Christ giuen some to bee Apostles Master-builders and some Euangelists and Pastors and Teachers for the building vp of the Church till he come again Secondly in respect of the adiuncts of the Tabernacle and those were two First moueablenesse secondly furniture For the first The Tabernacle though it were Gods House had no constant or certain resting-place till Salomon at the building of the Temple took it into the most holy place and was taken asunder and easily dissolued such are wee though honoured with the presence of Christ yet our Tabernacle must bee dissolued and wee shall neuer be at rest till we be settled in the most holy place in heauen 2. Cor. 5.1 7. For the second which is the furniture of the Tabernacle it must bee considered two waies either on the inside or on the outside First for the inside there were curtains of fine linnen and blue silk and scarlet c. and it was furnisht with admirable houshold-stuffe as I may so call it Within it was the Merci-seat the Table of shew-bread the Manna the Altar of incense and for burnt offrings the Candlestick and such like Secondly without it was all couered with Rams skinnes died red and Badgers skins vpon them and what doth all this signifie in general but that the Godly though they be outwardly black and tanned with sinne and affliction yet they are glorious within and haue curtains like the curtains of Salomon all richly hanged as the chambers of Princes with spirituall tapestry Cant. 1.5 And in particular for the inside of Christians how glorious is the place of Christs Tabernacle in them There is the Propitiate Gods true seat of mercy whence also he vttereth his Oracles euen his diuine answers There is the heauenly Manna that is hid Reu. 2. There doth Christ spiritually feast-it there hee dines and sups on the table of their hearts and vpon that table stands the shew-bread inasmuch as the heart of a Christian doth preserue a standing manner of affection to the Saints There are also both sorts of altars accordingly as faith offreth vp to God eyther the redemption or th' intercession of Christ. There also is the great Lauer to wash-in called the sea because in the heart of euery Christian is opened the fountain of grace able like the sea to wash them from all their filthinesse There are the golden Candlesticks with the lamps of sauing knowledge continually burning in them and vpon the Altar of Christ crucified and now making intercession do they daily
some way breed in vs a hatred of vice and a loue of honesty this is the vse of all Scripture 1. Tim. 3.16 17. Which may serue for triall of such as come to the Word they may knowe whether they be good or euill hearers by the impression made vpon their hearts by the Word And it may serue for information to shew vs the excellency of the Word aboue all other Writings because there is no line in Scripture but some way it tends to the redresse of our natures from sin and to plant holinesse in vs which can be true of no human Writings And withall it shewes the happy estate of the godly who though they haue many diseases in their natures yet they haue wonderfull store and variety of medicines in God's Word to heal their natures If for the diseases of our bodies there bee but one herb in the whole field that is good for cure we haue reason to think that God hath prouided well in nature for vs but how is his mercy glorious who in the spiritual Field of his Word hath made to growe as many herbs for cure of all our diseases as there be sentences in Scripture And lastly it should teach vs to vse the Scriptures to this end to redresse our waies by them And thus in generall The first part of the epilogue hath in it matter of dehortation where obserne First the parties dehorted who are described by an epithet importing their priuiledge aboue other men viz. Dearly beloued Secondly the manner of propounding the dehortation viz. by way of beseeching I beseech you Thirdly the matter from which hee dehorts viz. fleshly lusts Fourthly the manner how they are to bee auoided viz. abstain from them Fiftly the motiues First Yee are strangers and pilgrims secondly these lusts are fleshly thirdly they fight against the soule Dearly beloued This tearme is not vsed complementally or carelesly but with great affection in the Apostle and with speciall choice and fitnes for the matter intreated of which we may obserue in the most places where this louely epithet is giuen to the godly in other Scriptures GOD is exceeding choice of his words hee neuer mentioneth the teaâ—ms of loue but hee brings to his children the affections of loue as I may so say Men through custome vse faire complement of words when their hearts be not moued but let our loue bee without dissimulation But let that go The point heer to bee plainly obserued is that Christians are beloued of all other people they are most loued I will but briefly explicate this First GOD loues them and that with infinite and euerlasting loue and hath manifested it by sending his owne Son to be a propitiation for their sinnes 1. Iohn 4.9 10. Secondly Christ loueth them which hee shewed by giuing his life for them Thirdly the Angels of heauen loue them which they shew by ioying in their conuersion and by their carefull attendance about them Fourthly the Godly in generall loue them There is no godly man that knowes them but loues them for euery one that loues God that begot them loues euery one that is begotten of God euery one I say that he knowes 1. Iohn 5.1 Lastly the godly Teachers loue them which they shew in that they are not onely willing to impart to them the Gospell but euen their owne soules because their people are dear vnto them 1. Thes. 2.8 Now this loue of God of Christ of the Angels of the godly men Ministers should serue to support vs against the contempt and hatred of the world wee haue a loue that is much better than the loue of worldly men can be to vs. First because it is of better persons and secondly because it is of a better kinde for it is more feruent and it is more pure and more constant Worldly men can shew no loue that hath comparison to the loue of God or Christ or any of those for the feruency of it And if worldly men loue vs it is to draw vs vnto one euill or other and besides it will not last for wicked men will agree with themselues no longer than so many Curres will agree they are alwaies contending hatefull and hating one another Secondly this point should much check the vnbeliefe of Christians and their vnthankfulnesse for many times they are affected as if they were not beloued of any whereby they much dishonour the loue of God and of Christ and of Christians towards them also and thereby they flatly contradict the Text which saith They are beloued Thirdly impenitent sinners should bee moued heerby to become true Christians because till then they are monstrous hatefull creatures GOD loaths them and their works Iohn 3.36 Esay 1.11 c. And such vile persons are vile and odious in the eâ—es of the godly Psalm 24.4 Psalm 15. Fourthly Christians should labour to preserue this loue vnto themselues with increase of the comfort of it and so diuers things would much aduantage them in this loue as 1. Faith To liue by faith commends them wonderfully to God's loue as being the condition mentioned when he sent his Sonne into the world Iohn 3.16 For without it it is impossible to please God 2. Humility would much commend them to the loue of the Angels who reioyce more in one sinner that is penitent than in 99 iust men that need no repentance 3 The fruits of wisdome mentioned Iam. 3.17 haue a maruellous force to win loue among men To be pure in respect of sincere Religion to be gentle and peaceable free from passion and contention to be easie to be intreated to be also full of mercy good works and all this without iudging or hypocrisie to bee no censurers nor counterfets oh this is exceeding amiable if these things were carefully expressed 4. And for their Ministers two things would much increase their loue to them First obedience to their doctrine for this will preuail more than all the bounty in the world 1. Thes. 2.13 Heb. 13.18 Secondly to conuerse without back-biting or vncharitable iudging of them By these two the Philippians and Thessalonians were highly aduanced in the affection of the Apostle and through the want of these the Corinthians lost much in the loue of the Apostle Thus of the persons dehorted The manner of the dehortation followes I beseech ye In that the Apostle in the name of God doth beseech them diuers things are imported as First the maruellous gentlenesse and loue of God to men hee that may command threaten punish yea cast off yet is pleased to beseech men Secondly the dignitie and excellency of a cleane heart and honest life It is a thing which God by his seruants doth vehemently begge at our hands Thirdly the honor of a Christian he is spoken to as to a great Prince as the two former reasons shew him to be Fourthly a rule of direction how to carry our selues towards others in the case of reformation wee must learne of the
adorned by them This is imported by the metaphor Hee thinks if hee did not ease himself by hypocrisie the seruice of God would destroy his contentment If he did not vse guile he should neuer thriue If he did not vse violent speeches he should bee despised and so of the rest This may serue to put a difference betwixt the wicked and the godly in the guiltinesse of these sinnes for a godly man may by frailty bee tainted with some of these but then he doth not account them necessary or place contentment in them or daily fal into them he dislikes them and would fain be rid of them whereas the wicked think their liues naked without them Thirdly that true grace and respect of the word of God must put off and banish all these things He that would haue comfort in his conuersion or bring sound affections to the word must take a course to mend these faults Eph. 4.22 Col. 3.8 This should be for great reproof of such Christians as shame their profession of godliness by not shaking off these faults and besides greatly darken the comfort of their calling by walking so carnally heerin 1. Cor. 3.1.2.3 Fourthly for the manner how these sinnes are to bee auoided in speciall Heer are diuerse things to be noted The metaphor imports that we must lay these things aside as the Porter laies aside his heauy burden or as the Rebell laies aside his Arms and weapons or as the weary Pilgrim laies aside his foule and troublesome long garments or as the captiue Maid when she was to be maried laid aside the garments of her captiuity Deut. 21.13 Now we thus lay them aside chiefly two waies First by confessing them and mourning for them Heb. 12. Secondly by renouncing and forsaking the practice of them but then we must further note that they must be so laid aside as they bee neuer taken vp again Wee must not lay them aside as we ordinarily doo our garments to wear them again the next day or the next week Besides it is heer to bee obserued that these sinnes are not rooted out in a moment A Christian is long laying them aside He doth speak of the present endeauour It must bee an euery-daies work To judge ourselues for them and resist them till the power of them be broken Lastly we may hence note that we should giue-ouer the practice but not the remembrance of our former sinnes For he sayth Laying aside not burying them or renting to pieces or the like phrase which might import the vtter forgetting of them To remember our faultinesse in these things will keep vs humble and make vs more innocent and free from them and more compassionate ouer others Fiftly note the extent in setting down the sins to bee auoided whence obserue two things 1. First that he saith all malice all guile and all euill speaking to note that a Christian should not beare with himselfe in the least measure of failing in any of these For a little of this leauen will sowre the whole lumpe and a small root of any of these will growe vp to a great deale of trouble and infection 2. Secondly In that hee saith Hypocrisies and Enuies in the plurall number and so euill speakings To note that wee should search our harts so as not to tolerate in our selues any kind of these euills It is not enough to bee free from some kindes of Hypocrisy but we must bee free from all and our sincerity shewes it selfe heerein that seeing we cannot be wholly rid of Hypocrisy yet wee will hate it and striue against euery part and kinde of it Verse 2. As new borne babes desire the sincere milk of the word that ye may grow thereby HItherto of the things to be auoided Now followes the second thing and that is what wee must doe that wee may profit by the word namely that wee must get tender and constant affections to the word if wee would euer grow by it in knowledge and grace and this is set out metaphorically by the comparison of appetite and desire in new born babes vnto milk The meaning is that Christians that would profit must be like children in their affections to the word they must loue it and long for it and delight in it and haue their hartes set vpon it as affectionately as children doe naturally thirst after the brest This is a point of singular vse and such as all of vs ought to take notice of to get our harts rightly framed and firmed heerein The disease of the most hearers lieth in the defect of this and the happiness of such as doe thriue apace in godliness is to bee ascribed to this affectionate loue of the word There be three things about these desires for matter of obseruation must bee distinctly noted The first concernes the necessity of this desire The second the vtility And the third the true nature of this holy desire For the first It is euident from hence that all that come to the word It is indispensably required that they come with appetite men must bring affection and desire after the word if they would euer grow by it If wee would euer drink freely of the water of life we must be such as thirst after it Reuel 21.6 If wee would haue God to feed with milk and wine wee must bee such as haue a true thirst after it Isaiah 55.1 If wee would not haue all successe blasted in vs we must take heed of loathing the meanes that is despising prophecie 1. Thes. 5.21 For the second It is likewise euident from hence that though wee haue many wants and ignorances and weaknesses yet if wee haue affection to the word wee shall neuer bee destitute of some happy successe in the vse of it The former places assure gods blessing and confirme it that God will not bee wanting to any that hath this appetite It is all that God stands vpon Euery one that thirsteth may come and buy and eate and drink aboundantly Isaiah 55. 1.2 3. Let vs bee carefull of the condition to desire the word as the child doth the milk and God will not faile to giue the successe wee shall growe by it Now for the third point It is heer to bee carefully noted what kinde of desire of the word is that to which this promise is annexed The true desire after the word hath cheefly foure distinct thinges in it First Estimation of the word aboue all other outward things When wee can account it a great blessednes to bee chosen of God to this priuiledge to approch vnto him in the courts of his house Psal. 65.4 Psal. 119.127.128 When wee can say with Dauid Oh how amiable are thy tabernacles and think it better to bee a dore keeper in Gods house then to dwell in the tents of wickednes Psal. 84.1.10 When wee esteem the directions and comforts of Gods word aboue gold and siluer Psal. 119.127 and with Paul account all things but lost in comparison of the
excellent knowledge of Christ which may bee heer had Philip. 3.9 Secondly Longing and appetite after it as true and certaine as the very appetite of a childe is to the brest This is expressed by the similitudes of panting thirsting and watching after the word in diuers scriptures and when this longing is more vehement it is set out by the passion of fainting for it and of the breaking of the soule for it Psal. 42.1 et 84.2 et 119.20.40 et 131. Thirdly Satisfaction and contentment when wee speed well in the word As the child is quieted and sleepeth in the rest and vertue of the milk it hath receiued Dauid saith his soule was satisfied as with marrow Psal. 63.1.5 and is graunted of all the godly and chosen ones Psa. 65.4 When it is sweet like hony to our tast Psal. 119.103 Fourthly Constancy the renewing of affection A childes appetite is renewed euery day though it seem to be full for the present and such is the true desire of the godly It is not a desire for a fit but is renewed daily as the appetite to our appointed food is Iob 23. Hee that hath this desire may be found daily waiting at the gates of wisdome Prou. 8.34 Vse 1. The vse of all may bee cheefly threefold For First it may serue for triall wee should euery one examine our selues whether wee haue this true desire after the word or no. For if wee find this wee are sure to prosper and if we find it not wee are nothing but staruelings in matter of godliness Question But how may wee know whether wee haue this estimation longing after and constant affection to the word Answer It may be knowne diuers waies especially if our affections bee grown to any good ripeness and tenderness in the measure of them For it may be euidently discerned First If we seek the blessing of the word of God as a cheefe happiness wee would desire of him in his specially mercy to giue it vnto vs. Psa. 119.68.132.155.144 and so by the constancy of praier we may also discerne the constancy of our appetite Secondly If wee can be diligent and content to take any paines or bee at any cost that wee may be prouided of this food that perisheth not Ioh. 6.27 Thirdly If wee can hoord and hide vp the word in our hartes as worldly men would doe their treasures Psalme 119.11 Ioying in it as much as in all riches Psalme 119.14.162 especially if wee can batten and wex fat by the contentments of it as carnall men doe when they liue at harts ease Psalme 119.70 Fourthly If it will still our crying that is If it will comfort vs and quiet our harts in all distresses Psal. 119.50.143.92 so as nothing shall offend vs. verse 165. Fiftly If we make haste and come willingly at the time of assembling Psalm 110.3 But especially if we make haste and not delay in practising what we learn thence Psal. 119.60 Sixtly If we be thankfull to God and abound in the free will offrings of our mouthes for the good we get by the word Psal. 119.7.108.164.171 Seauenthly If we can bee truly greeued and say with Dauid Sorow takes hould on vs because the wicked keep not gods lawe 119.159 Eightthly If we delight to talk of gods word and to speak of his wondrous works discouered in his word Psal. 119.27.172 c. These things and the like are in them that haue their affections tender and striuing in them Now whereas many of gods children may haue true desire to the word and yet not find euidently some of these signes therfore I will giue other signes of true affection to the word though ther be not alwaies such delight in it as they desire The lesser measure of true appetite to the word may bee discerned by some of these signes that follow First it is a signe that we doe hartily loue the word when wee can from our harts loue and blesse them that doe loue the word accounting them happy for their very loue to the word Psal. 119.1.12 Secondly T is a signe of desire after the word when we can stick to the word and the constant frequenting of it notwithstanding the scornes and shame of the world Psal. 119 31 46 141. It is a sure testimony of our loue to the gospell when we can forsake father and mother brother and sister house and land for the Gospells sake Mark 10.29 Thirdly It is a signe of loue to the word and of desire after it when we can mourn for the famine of the word as a bitter crosse Psal. 42.3.4 Fourthly Yea when men haue the word and yet finde not comfort in it it is a signe of their true affection when they long for those comforts with heauines of heart and account themselues in an vncomfortable distresse yea bitter distresse till the Lord returne to them in his person in the power of the meanes Psal. 119.82.83.123.131 Fiftly It is a signe we loue the word when such as feare god are glad of vs it is a signe that the godly doe discerne appetite in vs though we doe not when they are tenderly affected toward vs. Psal. 119.74 Sixtly We may know our affection to the word by our willingnes to be ruled by it If wee can make the word our Counseller it is sure we we doe delight in it whatsoeuer we conceiue of our selues Psal. 119.24 Lastly To striue against our dulnes constantly and to pray to be quickned is a good signe that we haue some desire to the word One may loue gods precepts and yet need to be quickned Psal. 119.159 Vse 2. Secondly this doctrine of desire and appetite after the word may much humble the most of vs some being altogether void of all desire after it more then for fashion sake and the better sort haue their appetites either dull or decayed Quest. Whence comes it that people haue no more affection to the word or that men are so cloâ—ed with the word Ans. The lets of appetite and affection to the word may be considered two wayes First as they are without vs. Secondly as they are within vs. Without vs the cause of want of affection is sometimes in the Minister sometimes in the Diuell sometimes in the company men sort withall and sometimes in God himselfe 1. In Ministers there are two things which maruelously hinder the admiration and desire after the word The first is the manner of their teaching when they teach vnskilfully deceitfully vaingloriously negligently or coldly When there is not a maiesty and purity and life in the Teacher it is no wonder if there be no affection in the people 2. Cor. 4.2 1. Thessal 2. 2 3 4 6 8. 1. Cor. 2.4 2. Tim. 2.15 The second is their ill liues What made the people in Elies time so loath the seruice of God but the wicked liues of Hophni and Phineas 1. Sam. 3. Ministers must teach by example as well as by doctrine if they
must beseech the Lord to quicken them Psal. 119.37 and to inlarge their hearts verse 32. especially to giue them vnderstanding verse 34. and to open their eies to see the wonderfull things of his law verse 18. Thirdly they must chuse an effectuall Ministery to liue vnder it such as is executed with power and demonstration to the conscience 2. Cor. 4.2 Fourthly they must remember the Sabbath day and that they doo when they empty their heads and hearts of all cares of life which might choak the word diligently dooing their owne works on the six daies and finishing them that they may bee free for the Lords work on the seuenth day The cares of life choke the word Matthew 13. Fiftly they must conuerse much if it be possible with affectionate Christians For as iron sharpneth iron so doth the exemplary affection of the tender-hearted whet-on the dull spirits of others Sixtly they must purge often They must bee frequent in the duties of humiliation by solemn fasting and praier and sound confession striuing when they feel fulnesse to growe vpon them to disburden their hearts and to quicken their spirits more forcibly to the loue of Gods name and word Quest. But what must such doo as haue gotten some affections to the word that they neyther lose them nor be vnprofitable in them Ans. They must look to diuerse things First they must hate vain thoughts take heed of those secret vanities of imagination and that delightfull contemplation of euill in the minde Psalm 119.113 Secondly they must try all things and keep that which is good They must hear with judgement and make speciall account of such parcels of doctrine as do most fit their particular needs labouring by all means that such truths run not out 1. Thes. 5.21 Thirdly they must take heed of itching eares For where mens desires are still carried after new men they are in great danger of fulnesse or of declining and which is worse of being carried about with diuerse doctrines and at length to be a prey to deceitfull mockers Fourthly they must preserue by all means the fear and trembling at Gods presence and humiliation of minde For so long as wee can dread the presence of God in his ordinances we are in no danger of losing our loue to the word Psalm 119.120 Lastly in Esay 55.1.2.3 wee may note diuerse things that GOD requires in such as haue the same thirst 1. They must come to means 2. They must buy and bargain with God by praier and vows 3. They must eat that is they must apply it to themselues 4. They must bee instructed against merit in themselues and bring faith to beleeue success though they deserue it not they must buy without money 5. They must harken diligently 6. They must eat that which is good that is they must apply effectually that doctrine they feel to haue life in it 7. Their soules must delight in fatnes that is they must be specially thankfull and cheerfull when God doth enliue his promises and sweeten his words to their tastes 8. They must after all this incline their ear and come to God They must make conscience to striue against dulnes and distractions and seek God in his word still or els their affections may decay and then if they doe this they shall liue and enioy the sure mercies of Dauid by a perpetuall couenant Question But what shall such godly persons as are afflicted with melancholy do in this case of affections Answer They must attend these things First they must be perswaded to see the disease in the body which extends the oppression of it to the very affections Secondly they must remember times that are past and iudge of their estate by what it was before Thirdly they may be infallibly assured that they are in a right way because they desire to liue vprightly and to forsake the corruptions that are in the world Fourthly they must know that it is a greater glory in faith to beleeue now when they feele not then to beleeue when the hart abounded with ioy Fiftly They may iudge of their affection to the word by their preparation before they com and by their only liking of such as loue the word and by their constant frequenting of it and by their sorrow for their dulnes and vnprofitablenes Hitherto of the duty to which hee exhorteth The motiues follow and they are fowre First ye are new borne babes Secondly the word is sincere milk Thirdly ye may thereby growe Fourthly ye haue tasted the sweetnes of the bounty of God in his word already The first reason tels what they are The second what the word is The third what they shall be The fourth what the word hath been As new borne babes These words are taken in diuers senses For properly they signify infants while they are tender and vnweaned from the breast Sometimes they signify vnable men and such as haue no fitnes for their callings so Isai. 3.4 Sometimes they signify such as be weake in faith and in the gifts of the spirit whether they be newly regenerated or lying in sinne 1. Cor. 3.1 Heb. 5.13 and so it is taken heer And so the words are a reason to induce them to an affectionate desire after the word Inasmuch as they are so weak they can no better liue without the word then the child in nature can liue without milk Diuers things may be from hence noted First that grace is wrought in Christians by degrees Christ is reuealed in vs by foure degrees First as a child or little babe new formed and borne Secondly as a yong man in more strength and vigour and comeliness and actiueness Thirdly as a father or old man settled with long experience these three are in this life and mentioned 1. Ioh. 2.14 Now the fourth is when Christ shall appear in vs as the Antient of daies like God himself in a maruelous glorious resemblance of the holiness and properties of God And this shall bee in another world The vse should bee both for thankfulnes if Christ bee formed in vs to any degree and to incite our industry in all the meanes appointed of God seeing wee receiue gifts by degrees and not all at once Secondly that true grace may stand with many weaknesses A childe doth truly liue and yet it is very ignorant infirm weyward fit for little or no imploiment such may Christians be for a time such were the very disciples of Christ for a time such were the Corinthians 1. Cor. 3.1 and the Hebrewes Heb. 5.13 The vse should bee to restraine censuring of others because of their infirmities to haue no grace at all Whereas we should rather bear with them and beleeue all things Rom. 15.2 1. Cor. 13.5 And besides those that are distressed in minde should comfort them selues with this they may bee full of weaknesses and very vnprofitable and yet haue the true life of Christ in them Thirdly that the most
that the testimonies of Scriptures concerning Christ ought to bee familiarly knowne of vs and this as an especiall one But I rather think it is vsed to note the wonder of the work heere mentioned and so the word may import diuers things vnto vs. First it was a maruelous work that God should giue vs his owne Sonne to be our Sauiour and the fountaine of life to vs. Hence it is that wee may obserue throughout the Scripture that God doth set this note of attention and respect both vpon the generall and vpon many particulars that concerne Christ as it were by the Word to pull vs by the eares to make vs attend or to giue vs a signe when we should specially listen Thus God brings out Christ to the Church and tells how he loues him and hath resolued vpon it by him to saue both Iewes and Gentiles and wils them to behold him and wonder at him Isaiah 42.1 So when hee promiseth the comming of Christ And of the ends of his comming hee makes a proclamation all the world ouer that he hath appointed a Sauiour vnto Sion Thus hee would haue vs wonder at the seruice of the Angels about the time of his birth Math. 1.20 Luke 2.9 10. and at the miracle of his conception that he should bee borne of a Virgin Mat. 1.21 and at the Wisemen led by a starre out of the East Mat. 2.1 9. and at the opening of the heauens when the voice came downe to testifie that Christ was the beloued Son of God in whom he was well pleased Math. 3.16 17. and at the seruice which the Angels did him and at his wonderfull abasement for our sakes Math. 21.5 and especially that hee should sacrifice his owne bodie for our sinnes 1. Iohn 1.29 Heb. 10.7 and that he is aliue from the dead and liueth for euer Reuel 1.18 and that he hath opened the secret book of Gods counsel and made it known to the world Re. 5.5 and that after such hard times vnder the raign of Antichrist hee should recollect such troops of Gospellers as stood with him on Mount Sion Reu. 14.1 It were too long to number vp more particulars Onely thus much wee should learn that the doctrine of Christ is to be receiued with great affection attention and admiration Secondly this word strikes vs like a dart to the heart for it imports that naturally wee are extremely carelesse and stupid in this great doctrine concerning Christ faith in vs. For when God cals for attention it implies that we are maruellous slowe of heart to vnderstand or with affection to receiue the doctrine Let the vse of all be then to striue with our owne hearts and to awake from this heauinesse and sleepinesse and with all our soules to praise God with endlesse admiration of his goodnes to vs in giuing vs his Sonne Thus of the wonder of it 2. The Author of it follows I lay or put God would haue vs to take speciall notice of it that it is he that was the Author of this glorious worke He is the work-master the chief master builder It is Gods worke and the knowledge of this may serue for diuers vses For first it should direct our thankfulnes wee should giue glory to God and praise his rich grace Hee will not lose his thanks for Christ. He holds himselfe much honoured when wee praise him for so great a gift as Christ. Secondly it should much strengthen our faith and make vs beleeue the loue of God and his willingnes to bee reconciled He is the party offended and if he were hard to be pleased he would neuer haue sought out such a proiect for reconciliation Besides what can God deny vs if he can giue vs his owne Son and who is pleased also in his Word to signify so much and commanded it by his seruants to bee told to the parties offending that he hath found out such a way of perfect peace Thirdly we should hence be comforted in all the straits of godlines when the Lord goeth about to lay the foundation of grace in our hearts and to forme Christ in vs we should remember it is the Lords work and it shall prosper if the Lord will haue it go on who can hinder it The gates of Hell shall not preuaile against it when God builds it vpon this Rock Fourthly it should teach vs in al other distresses to trust vpon God and neuer be afraid of the oppositions of men or the impediments of our deliuerance For what shall restraine Gods mercy from vs If the Lord can bring about such a worke as this to found Sion by laying Christ as the chiefe corner stone in her then we may trust him in lesse matters The Lord will accomplish all the Counsell of his will and he that hath promised that all shall worke together for the best will performe it To this end hee pleades this worke of founding Christ in the womb of a Virgin of purpose to giue them thereby a signe of deliuerance then in a temporal affliction it is easy for him to saue vs and deliuer vs from all our troubles that can giue vs a Sauiour for all our sinnes Lastly Ministers that are but vnder-Masons Carpēters must learn to take al their directions at god both to see to it that they lay no other foundation then what God hath laid which is Iesus Christ and in all things to be faithfull in good workes as such as must make their accounts to God And thus of the Author Thirdly The time followes I lay or put Hee speakes in the present time yet meaneth it of a thing to bee accomplished in the time to come For God laid Christ downe as the corner stone partly in his Incarnation when he sent him into the world in the flesh to take our nature and partly he is said to lay down this corner stone when spiritually by meanes hee formes Christ in the hearts of men in the visible Church Now the Lord speaketh in the present time I doo lay for diuers reasons First To signify that the care of that busines was then in his head he was plotting about it did continually minde it Secondly to signify that howsoeuer the maine worke of the open restoring of the world by Christ in the calling of the Gentiles was long after to be done yet God did spiritually forme Christ in the hearts of the remnant so as at all times hee did more or lesse further his building Thirdly to note the certainty of the accomplishment of it he saith he did then do it to assure them it should as certainely be done as if it were then done which should teach vs to beleeue God and neuer limit him When we haue his promise let vs reckon vpon it if God promise vs any thing it is as sure as if we had it Thus of the time Fourthly The manner followes noted in the word Laid I lay There are many things imported vnder this
proue like a festered sore Malice is like leauen a little of it will sowre the whole lumpe It is like Poyson a drop may spoyle vs. It is like a coale of fire within it wants nothing but the Diuell to blow it and â—hen into what a flame may it kindle And therefore wee should all looke to our hearts to see that we be free from Malice and looke to our waies that we be guiltie of no kinde of Guile Such as are reconciled should note this point to see to it that they keepe not the least drop of the poysonfull grudge in their hearts It is not enough that they say daily they will forgiue or can receiue the Sacrament For if they cannot respect them with a free heart without reseruation they are still infected with the disease of Malice Hypocrisie The third sinne to be auoided is Hypocrisie Concerning Hypocrisie I propound two things to be considered First how many waies men commit Hypocrisie Secondly what reasons there are to disswade vs from Hypocrisie For the first the Scriptures discouer many waies of the practice of Hypocrisie In the 23 of Matthew our Sauiour notes eight wayes of being guilty of Hypocrisie 1. To say and not doe vers 3. 2. To require much of others and pleade for great things to be done by others and not at all do it our selues as we prescribe it to others verse 4. 3. To doe what we doe to be seene of men vers 5. This is at large opened Math. 6.1 to the middle of the chapter 4. To affect greatnesse in the respects and entertainments of others v. 6. to 1â— 5. To do duties of Religion of purpose to hide some foule sin v. 14. 6. To be curious and strict in small matters and neglect the greater duties verses 23 24. 7. To be carefull to auoid outward faults and to make no Conscience of the inward foulnesse of the heart verses 25 27. 8. To commend and magnifie the godly absent or of former ages and to hate and abuse the godly present and of our owne times v. 29. to 36. There are diuers other Hypocritical practices noted in other Scripture as 9. To serue God outwardly and yet our hearts to be carried away with vile distractions Esay 28.13 This is a chiefe Hypocrisie to be auoided in such as come to the word 10. To pray only in the time of sicknes or danger when we are forced to it and to shew no loue of prayer or delight in God in time of prosperity or deliuerance Iob. 27.8 9. 11. To iudge others seuerely for smaller faults and to bee guilty themselues of greater crimes Math. 7.5 12. To bee iust ouermuch I meane to make sins where God makes none Luke 13.15 13. To be conuinced in his owne Conscience and yet not confesse it nor yeelde though they know the Truth Luke 12.56 57 c. Thus of the diuers waies of Hypocrisie There are many reasons to declare the hatefulnesse of this sinne of Hypocrisie I will instance only in the reasons from the effects The effects of Hypocrisie are eyther first to others Or secondly to the Hypocrite himselfe First to others the Hypocrite is a continuall snare He walkes in a net that conuerseth with an Hypocrite Iob. 34.30 Secondly to himselfe the effects of Hypocrisie in the Hypocrite are both priuatiue and positiue The priuatiue effects which the Scripture instanceth in are chiefly three The first is that the Hypocrite loseth all his seruice of God In vaine do Hypocrites worship God Math. 15. Secondly he infecteth all his gifts and prayses Hypocrisie is like leauen Luke 12.1 It sowreth all gifts and graces a little of it will marre all his prayses and gifts whatsoeuer for the acceptation and vse of them Thirdly he loseth all reward of his good workes Math. 6.1 An Hypocrite may doe good workes though hee neuer doth them well and for the good he doth may haue his reward with men but this is all for from God he shall haue no reward The Positiue effects of Hypocrisie may be referred to two heads For some effects may fall vpon him and some effects must and will befall him The effects that may follow his Hypocrisie are three For first he is apt to be seduced by euill Spirits and the doctrine of Diuels An Hypocrite is in the greatest danger of most men to bee seduced into vile opinions 1. Tim. 4.1.2 Secondly he may fall into a spirit of slumber his conscience may be scared with an hot iron Thirdly hee may fall into most wofull terrors such a fearfulnesse may surprise the hypocrite that God may be to him as deuouring fire and as euerlasting burnings Esay 33.14 Iob 18.14 The effects that will certainly fall vpon the hypocrite are these which follow 1. Iudgement in his owne conscience He goes about as a condemned man for hee is alwaies condemned in himself 2. The discouery of all his villany for there is nothing hid in his intents and dealings but all shall be laid open Luke 12.1.2 3. The miscarrying of his hope The hope of the hypocrite shall perish Iob 8.11 to 16 and that with these aggrauations that his hope will perish first easily secondly speedily thirdly vnrecouerably Easily for God can destroy his hope as easily as the maid can sweep down the house of the spider with her besome Speedily for it will wither while it seems rooted and is yet green before any other herb yea though it growe vp yet it is like grasse on the house top Vnrecouerably for his hopes being but as the house of the spider they will be dashed down for euer and though he would lean to his house and take hould of it yet his hopes shall perish for euer and when this day comes his hopes shall bee as the giuing vp of the ghost 4. Strange punishments in his death and condemnation And therefore when our Sauiour Christ would expresse a speciall terrour in the plagues of especiall sinners he saith They shall haue their portion with hypâ—crites and workers of iniquity Matthew 24. and the last verse Iob 27.8 And these effects wil appear the more terrible if we consider that the Scriptures take off all the objections of hypocrites to shew that they bee left naked to the fury of God for all this will come vpon them Though they be many in number Iob 15.34 Though they be rich Iob 27 8. Though they triumph in all jollity now Iob. 20.5 Though they be yong or widows or fatherlesse Esay 9.17 Though they cry at their later end Iob 27.9 Though they doo many good deeds Mat. 6. Though their wickednes be yet hidden Luke 12.1.2 The vse may be first for information secondly for instruction and thirdly for consolation First for information and so it may shew vs First what to think of the great shewes of holiness mortification made in the Church of Rome Their fastings and their prohibition of marriage vows of chastity and wilfull
will not be despised 1. Tim. 4.12 2. The Diuell that god of this world doth mightily labour in this point to keepe men from affecting the Gospell If he cannot hinder men from hearing then his next worke is by all possible indeuours to blinde their minds and marre their tastes that they may not perceiue nor regard the glorious things of God in Christ 2. Cor. 4.4 3. Euill company is a wonderfull impediment it causeth perpetually hardnes of hart and carelesnes it keepes the hearts of the wicked men in a continuall habituall deadnes and the best men seldome light into prophane company but they get some degree of dulnes and deadnes of affections by it Pro. 9.6 Psa. 119.115 4. God himselfe being prouoked by mans extreame wilfulnes in sinning giues them ouer to a spirit of slumber and curseth their very blessings yea restraineth sometimes the very gifts of his seruants that so he may execute his iudgements vpon a rebellious people The Lord hideth his statutes from them and with-holding his spirit keeps back the life of the word in their harts Esay 6.10 yea many times to scourge the vnthankfulnes and vnprofitablenes of his own people he doth for a time hide his testimonies from them Psal. 119.19 Thus much of the lets without vs. The internall lets must be considered First In the wicked Secondly In the godly The cause of this hartlesnes and want of affection in the wicked is First their ignorance they know not either the word or the worth of the word or their own need of it Secondly their prophaneness irreligiousnes They liue without God or without Christ in the world they make no conscience of their waies They forget their later end they minde not the good of their soules but only earthly things they neuer tasted of the bountifulnes of the Lord but were altogether corrupt and strangers from the life of God only greedy in sinning Thirdly Atheisme There is in the harts of all wicked men in some degree abominable conceits concerning God and his word They either doubt whether the scriptures be the true word of god or els they are strongly carried to resolue ther is no profit in the knowledge of gods waies or in seruing the almighty Iob. 21.14 Malac. 3.15 Fourthly Cares of life The loue of the profits or pleasures of this life choak the word and the power of it as is apparant by these places Math. 13. Luke 14. Psal. 119 36 37 c. Fiftly In some either whoredome or wine for these two sinns together or either of them take away mens harts they are voide of all due consideration and of all affection to gods word They are senseless creatures Hosh. 4. Thus of the cheef letts in the wicked The lets of affection in the godly are diuers First Sometimes it is their worldliness their too much minding and plodding about the things of this life or their excessiue burthening of their heads about their calling They haue too much to doe or they haue too much care care I say that is distrustfull and carking care Psal. 119.36 Secondly Sometimes it is want of comfortable felowshippe in the Gospell Affection that is alone is seldome constant in the same degree There is much quickning and comfort and incitation in a constant and tender and profitable society with such as loue the word Psalm 119. verse 63. Thirdly sometimes it is some secret sinne that gets too much dominion ouer them As affection may stand with meer frailties and infirmities So on the other side if any sinne once get head and men yeeld to it and agree to obey it their affections to the word presently dy within them Psal. 119.133 yea if this sinne bee but in the thoughts and bee yeelded to and delighted in and that constantly they seek the pleasure of contemplatiue wickednes and do not resist it by praying against it euen vain thoughts may dead the affections and poison them Psal. 119.113 Fourthly sometimes it is neglect of mortification The soule will gather aboundance of humors as well the body and therefore Christians should not go too long especially if they feele a kinde of fulnesse to growe vpon them but take a purge that is seriously and secretly set time apart to humble themselues before God purging out their most secretest corruptions with all harty confession before God Fiftly sometimes it is want of practice or want of an orderly disposing of their waies in godlinesse If they rest onely in hearing their affections cannot last long sincere and besides the most Christians burden their owne harts for very want of order and that they go not distinctly about the works of godlinesse but rake together a great heap of doctrine which they knowe not what to doo withall Psal. 50. vlt. Sixtly sometimes again it is occasioned by inordinate feeding when Christians begin to affect nouelties and seek to themselues a heap of teachers they scape not long without fulnesse and the fits of loathing 2. Tim. 4.3 Seuenthly sometimes very idleness is the hindrance The want of a particular calling to imploy themselues in the six daies breeds a general kinde of wearinesse and satiety which extends the heart of it not onely to the times of priuate duties in the working daies but to the very Sabbath also They cannot work at Gods work with any great delight that had no more minde to their owne work Eightthly sometimes it is neglect of preparation and praier before we come to the word Ninthly sometimes it is a violent kinde of ignorance and vnbeleef when a Christian knowes not his right to the word and wil not be perswaded of the fatherly loue and presence of God in his ordinance If Preachers must say I haue beleeued therefore I will speak so must Hearers say I haue beleeued therefore I will hear They should knowe that they are welcome to Christ and may eat and drink Cant. 5.1 and that their heritage lieth in the word Psal. 119. Tenthly sometimes it is a very disease in the body as melancholy or some other which doth so oppresse the heart that it doth not take delight in any thing But of this more in the next Vse Lastly any of the sinnes mentioned in the former verse will hinder affection Malice Hypocrisie or Enuy or any of the rest Vse 3. The third vse may bee for instruction to teach vs to striue for affection to the word and to prouide to order our selues so as wee bee not wanting in the direction of the Apostle and so two sorts are to be taught that is such as want appetite and such as haue it that they may keep it aright Quest. What must such doo as finde either want of appetite or decay of it Ans. Such as would get sound affections to the word must doo six things First they must refrain their feet from euery euill way It is impossible to get sound affections without sound reformation of life Psalm 119. Secondly they must pray for it they
and soundly grounded in our particular assurance of Gods fauour in Iesus Christ and our owne eternall saluation Heb. 6.11 Col. 2.6.7 And for the exercise of faith wee should striue to learn euery day to liue by faith in all the occasions of our life spending the remainder of our liues in the faith of the Sonne of God holding fast our confidence and not withdrawing our selues Heb. 10. Gal. 2.20 Yea wee should striue to bee examples one to another in our faith in GOD 1. Tim. 4.12 Thirdly wee should abound in loue one to another and towards all men This the Apostle praies earnestly for and this we should shew by all diligence in preseruing peace and vnitie amongst ourselues so as there should be but one heart minde amongst vs. To this end bearing and forbearing supporting one another we should grow also in the tendernes and hartines of our affections one after another longing one for another and delighting one in another yea our loue sholud grow euen in seeking to enlarge our acquaintance with such as feare God but especially in the labour of our loue to doe good to such as feare God should we grow c. Fourthly we should grow in mercy and that both in the bowels of pity and in the abundance of the fruits of mercy Col. 3.12 2. Cor. 8.2 7. and 9.11 Iames 3.18 Fiftly we should grow in patience and meeknes and lowlines of minde Patience should haue his perfect work and it wonderfully would become vs if we could increase in the image of Iesus Christ for meeknes and lowlines To be free from passions and pride oh how it would adorne vs It is that one grace Christ so much vrgeth vpon vs and was most eminent in himselfe Math. 11.29 Iames 1.4 Sixtly We should grow in praier and the gifts that concerne our communion with God wee should labour to be mighty and powerfull in prayer able to wrastle with God himselfe and ouercome him as Iacob did and to this end wee should pray alwaies and learne to pray all manner of praiers in all things making our requests knowne to God with supplication especially we should striue to abound in thanksgiuing to God in all things giuing thanks This is the greatest honor we can doe to God 1. Thes. 5.18 19. Philip. 4.7 Psal. 50.23 Col. 1.11 Ephes. 6.18 2 Cor. 4.15 Seuenthly We should grow in the contempt of the world and the lesser estimation of the things of this life we should striue more more to expresse a mortified conuersation vsing the world as if we vsed it not setting our affections on the things that are aboue and hauing our conuersation in heauen confessing our selues to bee strangers and pilgrims and with all eagernesse embracing the praises of a better life Hebrewes 11.13 Philip. 3.20 in nothing being carefull Philip. 4.6 hastning to the comming of Iesus Christ 2. Pet. 3.11 Eightthly We should exceedingly striue to grow in the holy reuerēt vse of gods ordinances striuing to come with more feare and sence of the glorious presence of God This is a wonderfull hard lesson and little heeded of the most Oh that we could get it to serue the Lord with feare and to reioyce but yet with trembling Oh blessed is the man that can feare alwaies and work out his saluation with feare and trembling Ninthly There is another gift we should grow in and it is maruelously necessary and comely and yet extremely neglected and that is vtterance of which the Apostle makes mention in his short Catalogue 2. Cor. 8.7 vtterance I say to be able to speake one to another with profit and power in the things of the kingdom of God This is an admirable grace and such as attaine it and grow in it how precious are they amongst the Saints Tenthly In that 2. Cor. 8.7 you may see two other things we should increase in The one is in all diligence we should more and more euery day cast about how we might take more paines to doe good and be more profitable to others and for our owne soules we should increase our paines Eleuenthly The other grace we should grow in there mentioned is the loue to our teachers as God abounds towards vs in the profit of their paines so we should grow in affection to them till we get that singular loue of them which the Apostle speaketh of 1. Thes. 5. Twelfthly Now ther is one thing more which being added would make vs wonderful compleat Christians glorious shining lights in the world that hold forth the life and power of the word in the midst of crooked peruerse multitudes of men and that is contentation Oh the gaine of godlines if we were settled and contented with that we haue and could learne of the Apostle in all estates to be content To haue the skill to want and to abound and yet by Christ to doe all things This would finish the glory of the whole frame of godlines and be like a crown to all other gifts and graces 1. Tim. 6.6 7. Philip. 4.11 12 18. Now for the third point namely the rules to be obserued That we may grow They may be referred to these heads First We must be diligent and conuersant in searching the writings of the Prophets and Apostles in the name of Iesus Christ as the chief cornerstone and then the promise is that our harts shall be so sweetned and seasoned with these diuine knowledges that God himselfe shall be with vs and dwell in our hearts as a holy temple and we grow more and more in acquaintance with God Eph. 2.20 21. Secondly We must bring so much sincerity to the grace of Christ and the vse of the meanes as to resolue to seek growth in all things as well as one setting our hearts wholy vpon the kingdom of God we must not goe about godlines with a diuided heart we must grow vp in all things or else in none we shall not prosper if we be false-harted in any part of Gods seruice Eph. 2.15 Thirdly We must in all things depend vpon God and seeke to him by daily prayers for a blessing vpon our desires and the meanes and our endeuours For else Paul may plant and Apollo may water but it is God that must giue the increase 1 Cor. 3.6 Fourthly We must be carefull to imploy the gifts we haue and to practise as fast as we heare For to him that hath for vse shall be giuen but from him that hath gifts wil not vse them shall be taken away that which he hath Math. 13.11 Fiftly We must get an humble heart and preserue in vs the sence of our owne vilenesse and a lowly minde and conceit of our selues accusing our euery-daies euill waies before the Lord. For Gods promise is to giue more grace to the humble Iames. 4.7 Sixtly It is a great occasion of increase when a man doth Gods work with as much cheerefulnes as he can God loueth a cheerfull giuer and
taste of the comforts of a better life Why long wee not to enioy those pleasures for euermore Psal. 17. vlt. Yea we may know how good it is to bee in Heauen by the taste wee haue sometimes on Earth If it doe vs such vnspeakeable ease and ioy to feele of the sweetnes of God for a little moment Oh how great then is that goodnes God hath laied vp for them that feare him Psal. 31.19 The smaleness of the quantity and shortnes of the continuance of our tast of the graciousness of God on earth should make vs to vse the meanes of communion with God with so much the more feruency and frequency and humility Doct. 5. A fift doctrine is that many in the Churches of Christians neuer so much as tasted of the sweetness of Gods grace and word and that may bee a cause why the Apostle speakes with an If as knowing it was a great question whether many of them had had experience of the sweetnesse of the Word Question Now if any aske what should be the cause that many Christians haue so little sence of the sweetnesse of the word and Gods graciousness and goodness in the Word Answere I answere that it is First with many so because they want the ordinances of God in their power and life of them They want powerfull preaching some congregations haue no preaching at all and many that haue preaching haue it not in the life and power The spices of the word are not beaten to the smell as they should be 2. Cor. 2.15 16. Secondly In others because the taste of the pleasures and profits and lusts of the world are in their hearts when they come to the word and so by the cares of life all sence of sweetnes is beaten out Math. 13. Luke 14.24 Thirdly It is in the most because they consider not their misery in themselues nor remember their latter end A man neuer knowes the sweetnes of Christ crucified till he be pricked in his heart and afflicted for his sinnes and forlorne estate in himselfe by nature and till men know how to number their daies they will neuer apply their hearts to wisdome Psal. 90.12 Fourthly Some men are infected with superstition and the loue of a strange god They prepare a table for the troope and therefore are hungry when Gods seruants eat and vexed when they sing for ioy of heart They cannot feele the sweetnes of the Gospell their hearts are so poisoned with secret popery Esay 65.11 13. Fiftly Some men taste not of wisdoms banquet because they leaue not the way of the foolish All sense is extinguished by the euill company they keep Prou. 9.6 Sixtly Too many Christians are poisoned with some of the sinnes mentioned in the first verse of this Chapter that destroyes both taste and appetite in them Seuenthly Some are fearefully deliuered to a spirituall slumber the Iustice of God scourging their impenitency and disobedience that made no vse of his iudgements and the remorses they felt before And so are in the case of the Iewes Rom. 11. Eightthly Because God doth for the most part reserue these tastes as the onely portion of his owne people and therefore neuer wonder though the common multitude attain not to it Psalm 36.8.9 Lastly the best Christians are often much restrained in their taste of the sweetnes of Gods fauour and presence because they are not carefull enough to attend vpon God in his ordinances they doo not seek God and striue to finde Gods fauour and presence in the means they hear and pray loosely with too much slacknes and remisnes of zeal and attention The consideration heerof should serue much to humble and melt the hearts of such as feel this to be their case they should be afraid and tremble at the iudgements of God vpon them heerin and fear their owne case and by speedy repentance make their recourse to God in the Name of Christ to seek a remedy for their distresse And to this end 1. They should gather a Catalogue of all such sins as they knowe by themselues for which they might most fear Gods displeasure and then go in secret and humble themselues in confession of those sinnes striuing till the Lord be pleased to giue them a soft hart and sensible sorrows This course will both marre the relish of sin and besides it opens the fountain of grace and ioy in the heart of a man Hosh. 14.3.5 Mat. 5.6 2. They should there attend with all possible heed to the Word of the Lord hearing it as the Word of God and not of man with this sincere couenant of their hearts to do whatsoeuer the Lord commands and then the Lord wil not long with-hold himself Secondly the Godly that finde this sweetnes in the Word should be so much the more thankfull for the gracious entertainment GOD giues them in his House in that hee hath not nor doth deal so with thousands of Christians as he deals with them Doct. 6. The last doctrine is that it is a shame for such Christians as haue felt of the sweetnesse of the Word to lose their appetite or any way to abate of their company in resorting and constancy of desire after it or estimation of it This answers to the main scope because these words are brought-in as a reason to excite appetite The remembrance of the good we haue found in the House of God should make vs loue it stil though we doo not alwaies speed alike wee should beleeue that God will return though hee hide his face for a time Such Christians then must bear their shame that haue lost their first loue and repent lest God take away the Candle-stick from them Verse 4. To whom coming as to a liuing stone disallowed of men but chosen of God and precious HItherto of the exhortation as it concernes the Word of God The exhortation as it concerns the Sonne of God follows from verse 4. to verse 13 wherein it is the purpose of the Apostle to shew vnto them in the second place the principall means of holinesse euen the originall fountain it self and that is Christ to whom they must continually come to seek grace if euer they will prosper and growe in godlinesse In the exhortation as it concerns Christ three things may be obserued First the Proposition wherein hee tels them what they must doo verses 4 and 5. Secondly the Confirmation of it and that two waies First by testimony of Scripture shewing what Christ is which Scripture is both cited and expounded verse 6 7 8. Secondly by the consideration of their owne excellent estate in Christ which is set out positiuely verse 9. and comparatiuely verse 10 or thus it is confirmed by arguments taken from the praise first of Christ verses 6 7 8. secondly of Christians verses 9 10. Thirdly the Conclusion where hee shewes the vse they should make both in what they should auoid verse 11. and in what they should doo verse 12. That which in generall
the work of redemption the peruersnesse of men notwithstanding The vnbelief of men cannot make the faith or fidelity of God of none effect Rom. 3. Secondly that God doth not choose as men do The mean things of this world as the world accounts mean and the vile things of this world may be dear in God's sight For as it was in the calling of Christ so is it in the calling of Christians such as the world disallows may be dear to God 1. Cor. 1.27 28. Thirdly hence we may note the free grace of God in the sending and giuing his Sonne He is fain to chuse for vs wee did not choose Christ first Iohn 15.16 Fourthly that to choose Christ is with Marie to chuse the better part it is to imitate God and chuse like GOD to forsake the world and the wils and lusts and iudgements of the wicked men of this world and to cleaue onely to Christ as our all-sufficient portion and happinesse Fiftly that all the enemies of Christ shall bee subdued either by conuersion when they come into worship Christ or by confusion when they are broken by the power of Christ. Euen Kings shall submit themselues and worship him that is thus abhorred and despised of men c. Esay 49. verse 7. Sixtly that it is a singular happinesse to bee chosen of God it was the honor of Christ heer c. And therefore Blessed is the man whom God chooseth Happy is the Christian whom God electeth Psalm 65.4 Luke 10.20 Secondly it should teach vs diuers duties First to obserue and admire and acknowledge the Lord Iesus the Chosen of GOD we should with special regard confesse vnto the glory of God heerin which the word Behold importeth Esay 42.1 We should be Gods witnesses against the world and all the seruants of any strange god that this Iesus of Nazareth is that Sonne of God and Sauiour of the world Esay 43.10 It is one main end of the praises of Christ in this place To raise vp our dull and dead affections to the highest estimation and admiration of Christ and his glory with the Father c. Secondly wee should learn of God how to make our choice On the one side is offred vnto vs the pleasures and profits of the world and the inticements of sinne and Satan and the other in the Gospell of Christ is set forth and offred to vs as the means of our happinesse Now it is our part to take to Christ and renounce the world and forgo the pleasures of sinne which are but for a season wee should vtterly refuse the voice of sinne neuer to be the guests of such folly but rather to listen to the voice of wisdome Prouerbs 7. and 8. Thirdly Is Christ chosen of God that one of a thousand Then it learns the Church to bee in loue with him yea to bee sick of loue as is imported Canticles 5.8 9 10. An ordinary affection should not serue the turn our hearts should bee singularly inflamed with desire after such a match found out and chosen of God for vs. Fourthly we should not rest heer but when God hath declared his choice as hee did by a witnes from heauen euen his owne voice Math. 17.5 wee should then hear Christ and as the Prophet saith wait for his law Esay 42.4 Fiftly yea we should so kisse the Son whom God hath declared as King by doing our spirituall homage vnto him as that we resolued both high and lowe the greatest estate as well as the meanest to serue him with all fear and reioyce before him with trembling wee must expresse our thankfulnesse by all possible obedience of heart and life Psalm 2.11 Sixtly we should follow his Colours and take his part and contend for the truth against all the world and in particular against Antichrist that man of sin Reuel 17.14 Seuenthly wee should imitate the praises and vertues of this chosen One especially in two things to weet humility and constancy as the Prophet Esay sheweth 42.2 3 4. Lastly and specially this Chosen or rather this knowledge of this Chosen of God should teach vs to relie vpon Christ without wauering with all trust and confidence for our reconciliation with God for the obtaining of knowledge comfort deliuerance preseruation yea and saluation too for this is he whom God hath giuen for a couenant to all people and his soule delights in him And therefore also we may runne boldly to the Throne of grace and put vp our petitions by Christ. For wee are heer assured that God will deny him nothing as these places euidently shew Psalm 42.6 7 8 16. Psalm 49.6 8 9 10 11 12. Mat. 12.17 to 22. But then wee must look to it that wee obserue the seasons and opportunity of grace Esay 49.8 2. Cor. 6.2 Let vs therefore imbrace while God is to be found and offers vs Christ for we may seek when God will not bee found as Esau sought the blessing when it was too late Heb. 12.15 And further this may serue for singular terror to all vnbeleeuers that will not haue Christ to rule ouer them He is elected already of God and therefore will mightily pursue all the enemies of God and the Church and all those that disobey him whom God hath chosen hee will pursue them both with the terrors of his Word his mouth being made like a sharp sword and with the plagues of his hand beeing made like a polished shaft Esay 49.2 He will appear to wicked men in the day of wrath as a mighty man and as a man of warre though to his owne he be as a Lamb to them hee will bee as a Giant they shall not be able to resist and though he lift not vp his voice in the streets of his people yet hee will set vpon them with roaring and singular terrour euen with all the signes of furious displeasure and though for a time hee may seem to put vp the contempt of men that disallow him yet at the length he will not refrain and will destroy at once c. Esay 42.13 14 15. Besides this doctrine of Christs chosen or of Gods choice should notably check that vnbelief and fearfulnesse that is too often found euen in Sion in the dear seruants of God When God hath published his election of Christ for the seruice of our redemption why doth some say The Lord hath forsaken and his Lord hath forgotten him Can God forget his people or will he euer deny his Chosen Shall not Christ bee regarded in our behalf who is the person whom his soule loueth Esay 49.8 c. 13 14 15 16. Precious Christ is precious many waies First in respect of his nature he is the choicest substance in heauen and earth neuer such a man all the creatures in heauen and in earth are inferiour to him Secondly in respect of his gifts hee is qualified with all the treasures of wisdome and grace aboue all his fellows Col. 2.3 Psal. 45. Thirdly in respect of
readines to professe against our selues our owne vile deserts Thirdly confidently and with perswasion of faith â—esting in his goodnes and casting out feare and doubts Heb. 10.22 and 11.6 as the Leper came to Christ Math. 8.2 Heb. 4.16 Fourthly affectionately wee must come to him as the Loue comes to her Louer so the Church to CHRIST Canticles 2.10 13. Fiftly importunatly as the woman of Canaan did so as wee will bee set down with no repulses or delaies Mat. 15. as they with the Palsey-man Mat. 9. Hosh. 6.1 2. and as he teacheth vs to come to God Luke 18.1 2 3 c. and as Iob resolues chap. 27.2 3 7. Sixtly orderly wee should doo as Iob said wee should order our cause before him and fill our mouthes with arguments Iob 23.3 4. Seuenthly obediently Wee should come to Christ as children to their fathers and as the people to their lawgiuer to receiue commandements at his mouth so as our harts might answer Lo I come to doo thy will If wee would haue God or Christ come to vs we must bee such as Dauid promiseth for himself Psalm 101.1 2 3 4. Eightthly sincerely And we must shew our sincerity 1. By forsaking the way of the foolish Pro. 9.6 23 4. 2. By comming in the truth of our hearts For an hypocrite cannot stand before him without flattering lying dissimulation or wauering not as the Israelites came to God Psal. 78.32 34. So as Christ may discern that wee haue a true thirst whatsoeuer we want Iohn 7.37 3. Thirdly by renouncing all other hopes as they said of God Ier. 3.22 4. By resoluing to cleaue to Christ in a perpetuall couenant Ier. 50.5 5. By comming to Christ notwithstanding dangers or difficulties though it were with Peter to leap into the sea Matâ— 14.29 or with the wise-men to come from the East Math. 2. and though we finde Christ in a prison Math. 25. and though it were to denie our selues and to take vp our Crosse daily Luke 9.24 Vse The vse of all this should be chiefly to perswade with euerie one of vs to make conscience of this dutie to come vnto Christ and the rather considering First the necessitie of it here imported in that without comming to Christ we cannot possibly attaine vnto sound reformation of life without Christ we can doe nothing Secondly the incouragements wee haue to come to him and these are many For 1. If we consider the inuitation of Christ he calls vs to come vnto him we cannot displease him by comming but by not comming and neglecting him Matth. 11.29 Canticles 2.10 13. Math. 22.3 Ioh. 5.40 2. If we consider the persons inuited or who may come The simple may come Prou. 9.3 The strangers may come euen men from afarre Esay 49.12 56.4 Any that are athirst may come Ioh. 7.37 Yea the basest and meanest may come which is signified by that of the Parable that they by the hedges and high-way side are compelled to come in nor is there any exceptions at mens sinnes but sinners may come Math. 9.13 Yea such as are wounded and smitten for their sinnes may come Hos. 6.2 c. Thirdly if wee consider our entertainment when we come He adopts all that come to him Iohn 1.12 Hee is rauished with affection towards them we cannot more please him than by comming to him Cant. 4.8 9. They are sure they shall not be reiected Iohn 6.37 Christ will ease them in all their sorrows Mat. 11.29 He wil heal them of all their diseases of which the bodily cures were pledges in the Gospell He will be as Manna from heauen to them they shall neuer hunger Iohn 6. yea he will be life to them the life of their present liues and eternall life they shall liue for euer Iohn 5.40 Thus of the first things required in Christians The second is They must be liuely stones Verse 5. Ye also as liuely stones be made a spirituall house an holy Priest-hood to offer vp spirituall sacrifices acceptable to God by Iesus Christ. As liuely stones IT is not vnusuall in Scripture to compare men to stones and so both wicked men and godly men Wicked men are likened to stones first for their insensiblenesse and so the heart of Nabal was like a stone Secondly for their silent amazement when iniquity shall stop their mouth thus they were still as a stone Ex. 15.16 Thirdly for their sinking down vnder Gods iudgements so the Egyptians sunk into the sea like a stone Exod. 15.6 And thus the wicked sink into hell like a stone But chiefly in the first sense for hardnes of heart their hearts by nature are like a stone And in the comparison of a building if they be in the Church they are like the stones of the house that had the leprosie or like Ierusalem when it was made a heap of stones Godly men are like stones too they are like the stones of Bethel that were anointed God is the God of Bethel and the Godly are as those anointed pillars consecrated to God and qualified with the gifts of the holy Ghost They are like the Onyx stones giuen by the Princes and set on the brest of the High-Priest in the Ephod The High-Priest is Christ. The Onyx stones are Christians The Princes of the Congregation are the Ministers that consecrate the soules of men which they haue conuerted to Christ who wears them on his brest and hath them alwayes in his heart and eye They are like to the rich stones of a Crown lifted vp Zach. 9.16 They are like the stone with the Book bound to it Ier. 51. 63. They are neuer without the Word of God But in this place they are likened to the stones of the Temple which in the Letter are described 1. Kings 6.7 36. and 7.9 10. and in the Allegorie Esay 54.11 12 13. Sure it is that the stones of this spirituall Temple are the place of Saphyres as is said in Iob in another sense 28.6 Now the godly are likened to stones in diuers respects First they are like stones to graue vpon and so they are like those stones which must haue the law graued vpon set vp in mount Ebal Deut. 27 2 3 4. What is the mount but the world and what is Ebal but vanity or sorrow and what are those graued stones but the godly with the law of God written in their hearts the light whereof shineth on the hill of the vanity of this world and lasteth in the midst of all the sorrowes of this world Secondly they are like stones for strength and vnmouednes in all the stormes of life The raine pierceth not the stones nor doe afflictions batter the hearts of Gods seruants strength is attributed to stones in that speech of Iob 6.12 Thirdly They are like stones for continuance and durablenes they will last for euer so will their persons and so ought the affections of their hearts Lastly they are like stones for a building and that in two respects First
came downe from heauen to signify that true zeale is kindled in heauen and comes down from aboue It is no ordinarie humor nor a rash fury It is no wilde fire And it was required about this fire that they should preserue it and neuer let it goe out but put fuell still to it and so it was kept for many yeeres so must wee doe with our zeale wee must labour by all meanes to preserue the feruencie of our hearts that wee neuer want fire to burne our sacrifices Our zeale should bee as the loue mentioned Can. 7.10 that much water could not quench it Euery sacrifice must haue fire Marke 9. Sixtly The sacrifices must be salted with salt so must our Christian sacrifices as our Sauiour Christ shewes Marke 9.49 50. And thus we must haue the salt of mortification and the salt of discretion and we must looke to it that our salt lose not his saltnes but that it haue a draining power in it to extract corruption out of our sacrifices our words to God and men must bee powdred with salt Col. 4.6 and so must all our actions Seuenthly the sacrifices must be without leauen Leuit. 2.11 Leauen is wickednes or malice or sowrenes or deadnes of heart or worldly griefe euen whatsoeuer leaueneth that is infecteth or maketh the meate offring to be heauie or sowre 1 Cor. 5.8 Eightthly in the same place of Leuiticus 2.11 Honie likewise is forbidden to be mingled with their sacrifices and by hony may be meant our beloued sinnes or particular corruptions wee should especially watch against them in the time of performance of holy duties that they mingle not themselues with our sacrifices by infecting our cogitations Ninthly the offring must bee waued and shaken to and fro before the Lord Leui. 7.3 And this signified the wauing of our lips in praier to God for his acceptation our sacrifices should bee soundly tossed to and fro in praier before the Lord Iob prayed before he sacrificed Iob 42. Tenthly on the Sabbath the sacrifices were to bee doubled to signifie that in a speciall manner wee should consecrate our selues to piety and mercy on the Sabbath day Eleuenthly our sacrifices must bee offered vp with all gladnes of heart and spirituall delight Thus Gods people were said to be a free-harted and willing people Psa. 47.9 and 110.3 And this was shadowed out partly by the oile that was powred into the meat offerings which is expounded to be the oile of gladnes and partly by the feast they made at the end of their solemne sacrifices vnto which they inuited their friends to ioyne with them in reioicing before the Lord and it is likely Dauid alludes to this feast when he saith hee would take the cup of saluation and praise the name of the Lord For as yet the Lords Supper was not instituted nor doe we read of any vse of a cup in the sacrifices or sacraments themselues Exod. 18.12 1. Chr. 16.1 2 3 4. Psal. 116.13 Twelfthly If wee be called to it wee must not deny vnto God the fat of the kidneies and the inwards By the fat was meant the things which are dearest to vs most beloued and that most delight vs and if the seruice of God and the Church and the poore require it wee must deny our selues and sacrifice what is most deare to vs. Thirteenthly the Apostle to the Hebrewes Chap. 13.13 addes that we must not leaue off wel-doing for reproach sake but be contented to bee like Christ who suffered without the gate as scorned of men and like the sacrifice was burnt without the campe Though all men hate vs and speake euill of vs and cast vs out of their companies yet wee must persist in our intention to sacrifice still to God Fourteenthly In the Sacrifices God had a great respect of mercy that cruelty were not shewed as Leuit. 22.27 When he enioyned that the creature must be seuen dayes vnder the damme and that no damme with the young one was to be slaine the same day Certainly God abhorreth that cruelty should bee exercised vnder pretence of piety Cursed be those long praiers that will deuoure widowes houses Matth. 23. In one thing we differ from the sacrifices For the sacrifices were dead or consisted of things without life but wee must be liuing sacrifices wee must do what we will do while we are aliue and must do it liuely with the affections that belong to the duties to be done Vse The vse may be briefly twofold for partly it should humble vs for our neglect of praiers and thanksgiuing and almes and contrition Wee omit the maine duties of our generall calling when we omit these It was the abomination of desolation when the temple was without sacrifices and how can it but be exceeding vncomely with Gods spiritual house that hath not sacrifices in it We are Christians but in name when pietie and mercy is neglected But especially we should be instructed from hence to mind our worke and to striue to answere our high calling by a continuall care day and night to exercise our selues herein the smoke of our incense should daily ascend vnto God The Apostle Paul beseecheth the Romans by the mercies of God to look to their sanctifying Rom. 12.1 Which shewes it is of wonderfull necessity and would make vs in some measure walke worthy of the Lord. And to the Hebrewes he bids them take heede of forgetting these sacrifices importing that vsually our deficiency in these seruices are from forgetfulnes we forget to pray and forget to shew mercy euen after we haue purposed both And thus much of the worke of a Christian. Now his honour followes Acceptable to God by Iesus Christ. Wherein three things may be noted First that howsoeuer piety and mercy and weldoing find little acceptation in the world yet it shall neuer want honour and great esteeme with God Pious and mercifull Christians shall neuer faile of the loue and fauour of God Their workes are accepted It is true that God may change his minde concerning the Ceremoniall Sacrifices but the acceptation of Christian Sacrifices is a thing established with God Heb. 10.9 These offerings shall be pleasant vnto the Lord Malach. 3.4 They are well-pleasing in his sight Heb. 13.16 They are a sweet sauour vnto the Lord Phil. 4.18 God hath a booke of remembrance Mal. 3.17 and our fruit shall certainly remaine Ioh. 15.16 And thus Cornelius his prayers and almes came vp before the Lord Acts 10. Secondly that it is not enough to doo good duties but wee must striue so to doo them that God may accept them Heb. 12.28 Esay 1.11 12 13 14. Thirdly that now our best works are made acceptable to God onely by Iesus Christ Reu. 8.3 4. It is from the presenting of Christ that wee are found holy and without blame in Gods sight Col. 1.22 Therefore we must doo all in the name of the Lord Iesus Col. 3.17 Vse The vse of all should be to teach vs with all care to
come This would put all other proiects frō the world or the Diuell or the flesh because there can bee nothing in any degree comparable vnto the vnsearchable riches is to be had by Christ. Oh the preferment of a true Christian if he had studied the premises soundly If we could effectually think vpon the fauour of God the pardon of all sinnes the inhabitation of the H. Ghost the gifts of the Spirit and all other sorts of spiritual blessings if there were nothing else to bee had by Christ what can be equal in value to that immortall inheritance reserued for vs in heauen Thirdly we should much thinke of the dignity of the person of Christ of whom it is true that when God brought out his first begotten Sonne hee said Let all the Angels of heauen worship him As also of his transcendent preferment to be carried vp to heauen and there sit at the right hand of the Maiesty on high a King of all Kings euen such a King as all the Kings of the earth must cast downe their Crownes at his feet It is vnspeakeable stupidity that keepes vs from being fired with these things Fourthly we should often contemplate of our interest in Christ and the assurance that he is of God giuen to vs All things are ours because Christ is ours as the Apostle Paul speakes Question But how should we shew that wee do account Christ as deare and precious Answere I answere by diuers things First By longing for his comming againe to vs mourning for our owne absence from him Then wee did indeed soundly shew our loue to Christ when we did feel our hearts affectionately moued with a vehement desire after him It is a dull loue of Christ that can bee content with his absence Secondly while we are heer in this world we may shew the high account wee make of Christ by ioying in him that is by taking comfort in the means of his presence or in the thoughts of his loue to vs when wee can preferre our entertainment in the House of Christ aboue our greatest ioyes on earth Thirdly when in our conuersation we can be contented to shun all the baits of the world and Satan and in respect of Christ contemn all those sensuall pleasures profits or honours that intice vs to make shipwrack of faith and a good conscience Then wee loue Christ indeed when our credits friends riches yea life it self is not dear vnto vs for Christs sake and the Gospell Fourthly when wee can renounce our owne righteousnes and praises and seek onely to bee found clothed with his righteousnes Fiftly we signifie our respect of Christ by the very respect we shew to the members of Christ. He loues Christ with all his heart that loues and entertains Christians as the only excellent people of the world Hitherto of that part of the testimony which concerns Christ the other part that concernes Christians follows He that beleeueth on him shall not be confounded In which words the happinesse of the Christian which beleeueth in Christ is expressed There are many points of doctrine may bee obserued out of these words as First in generall it is faith that makes the difference among men before God men are iudged of before GOD by their faith or vnbelief GOD to finde out a worthy man doth not ask what money or land or birth or offices he hath but what faith he hath Gal. 5.6 Hee is rich and happy that beleeueth and he is miserable that beleeueth not whatsoeuer his outward estate be Which should cause vs more soundly to inform our selues and not to bee lifted vp in our selues for any outward things nor to be deiected if our faith prosper and it should be a great comfort to poor Christians in all their wants if the LORD haue made them rich in faith He is a great rich man that hath a strong faith And therefore also wee should learn to iudge of men not according to the flesh or these outward things but euer acknowledge more honour to a faithfull Christian than to any rich wicked man And it is a great signe of our owne vprightnes of heart when we can iudge of Christians as GOD iudgeth and without dissimulation account them the onely excellent Ones Secondly in particular we may heer obserue the necessity of faith in respect both of the fauour of God and the merits of Christ we cannot please God though we bee in Sion without beleeuing Heb. 11.6 and without faith wee see heer we are not built vpon the foundation and so haue no part as yet in Christ. And therefore we should euery one be throughly awakened to examine our selues whether we haue this precious faith or no 2. Cor. 13.5 and to keep our owne soules with so much attendance heerupon as to be sure the Tempter deceiue vs not in our faith 1. Thes. 3.4 And heer especially take heed that thou dash not thy soule vpon the rock either of ignorance or presumption of ignorance as many doo that to this day knowe not what a true faith is of presumption as many doo that entertain without all ground from Gods promises a hope to be saued which they call a strong faith in Christ and yet liue in their sinnes without repentance and heer neuer taste of the sweetnes of spirituall things nor shew the affections of godlinesse in God's seruice Thirdly note that he saith He that beleeueth indefinitely meaning any of what nature or condition or state of life soeuer And therefore when this Text is quoted Rom. 10.11 and 9.33 he saith in stead of He that Whosoeuer beleeueth which sheweth vs plainly that in matter of faith God is no accepter of persons No man can say hee is exempted A poor man a Gentile a Barbarian an vnlearned man a seruant c. may beleeue as well as the rich learned free c. There is no exception against any calling of life or any sex Faith will make any one a childe of GOD and a member of Christ. The seuerall sorts of men are all one in Christ Iesus Gal. 3.26 28. This is the large extent of God's loue to the world that whosoeuer beleeueth should be saued Iohn 3.16 Mark 16. The proclamation is to all that are athirst they may be possest of those treasures of gold without money Esay 55. Which should much embolden vs to go vnto God with a true heart in the assurance of faith Heb. 10.22 And withall it should cause vs to cast out of our hearts all the wauerings and doubts of vnbelief arising from our owne condition in vnworthinesse Fourthly wee may hence note that faith in Christ was euer required in all sorts of men It was required of them in the Prophet Esay's time and it is still heer required in the Apostles time Thus Paul Heb. 11. shewes that faith was the character of the Godly in all Ages before the Floud and after the Floud before the Law and after the Law and he proues it by an
and by the Gospell is offred to vs. Now that this point being of such singular waight may be cleerly vnderstood I will break it open into particulars or into particular parts or steppes of iudgement and practice in the beleeuer First he must acknowledge that by nature he stands bound to obserue all the morall Law Secondly he must see that he hath broken all those holy lawes of God and is therefore guilty before God of the curses of the Law and so of eternall condemnation Thirdly he must knowe that GOD sent his owne Son in the flesh to obey the Law and satisfie the iustice of God by making an expiation for mans sins Fourthly he must learn that God hath bound himself by promise that whosoeuer imbraceth the agreements in this new couenant in Christ shall be saued Fiftly that when a man doth in his owne particular discern this gracious offer of God in the Gospell and goeth to God and with his heart relieth vpon it then he doth truely beleeue and is iustified and shall be saued Quest. But many men are perswaded that God hath giuen Christ for them and yet it is euident that they do not beleeue because there is no appearance of any repentance or reformation in them many say they haue a strong faith and yet haue none How shall the perswasion of the godly man be distinguished from this vain presumption in wicked men Ans. That perswasion of Gods grace in Christ which is true and of the nature of true faith doth prooue it self to bee right by many infallible signes First by the renouation of the heart The knowledge of God's loue in Christ doth make the heart of man new it clenseth out the old drosse and makes a man hate his secret and most secret sinnes Faith purifieth the heart Acts 15. Secondly by the ioy and comforts of the holy Ghost with which the beleeuer's hart is refreshed from the presence of God 1. Pet. 1.9 Thirdly by the victory of the world For the true beleeuer is so satisfied with God's goodnes in Christ that he can deny his profits pleasures credit friends and the like for Christ's sake and the Gospell yea faith marres the taste of earthly things and makes a man able to forsake the loue of worldly things 1. Iohn 5.5 It will endure the triall of troubles of afflictions and temptations and persecutions for the Gospels sake 1. Pet. 1.7 without making haste to vse ill means in the euill day Quest. But how may faith bee discerned in such as say they are not perswaded that they haue faith which sometimes proues to be the case of diuers deere children of God Ans. Their faith may be discerned First by repentance which cannot be separated from it the sight hatred confession and sorrow for their sinnes is an argument of true faith because without faith no man can haue true repentance Secondly by their complaining of their vnbelief and desire of faith I beleeue Lord help my vnbelief was the voice of him that had true faith Thirdly by their daily renouncing of their owne merits begging fauour of God onely for the merits of Christ. Fourthly by the loue of the Godly for faith worketh by loue Galat. 5. Fiftly by other markes and signes of Gods children which can neuer bee had but faith is had also such as are loue of God and his Word and of their enemies and vprightnes of heart and the spirit of praier and the like Precious Christ is precious to them that beleeue not onely in their account but by effect and so both because hee is great riches vnto them as also because he is an honour vnto them Hee is great riches vnto them yea vnsearchable riches Eph. 3.6 All ages ought to wonder at the riches of Gods kindnes to the beleeuers in Iesus Christ Eph. 2.7 Christ in vs is our riches Col. 1.27 and thus he inricheth vs with the fauour of God his owne merits and righteousnes the grace of the Spirit and the promises of the Word and the hope of glory The Vses are many Vses First woe to the rich men of this world that are not rich in God Christ Luke 12.16.21 Let not the rich man glory in his riches Ierem. 9. 24. Secondly let the brother of lowe degree reioyce in that God hath thus exalted him Iames 1.9 For godly Christians are the richest men in the world for their possessions are greatest because they possesse Iesus Christ and his treasures Iames 2.5 For God is rich to al that cal vpon him Hee cannot bee a poore man that can pray Rom. 10.12 Christ makes amends to the poore Christian for all his wants Thirdly hence wee may gather another signe to try our faith by If Christ bee more precious to vs then all the world besides it is certaine we are true beleeuers For Christ is precious to none but beleeuers Phil. 3.9 8. Fourthly wee should striue with all thankfulnes to admire and praise the grace of God that hath bestowed such riches vpon vs in Christ Ephes. 1.7 Fiftly wee should hence learne to make more account of our faith which is therefore precious because it applies Christ vnto vs Hence poore Christians are said to bee rich because they haue faith and assurance of faith and hee calleth it all riches of full assurance Colos. 2.2 2. Pet. 1.4 Iam. 2.5 Sixtly we should liue securelesse Men would promise to liue at all hearts ease if they were rich enough why Christians are exceeding rich and possesse more treasure then all the world besides and therefore should liue henceforth by the faith of the Sonne of God which was giuen to them Gal. 2.20 Seuenthly looke to it that thou keepe Christ whatsoeuer thou losest resolue to lose father mother wife children friends house lands yea and life too rather then lose Christ who is so precious Eightly Wee should shew it that we account him our greatest riches and that wee shall doe first by esteeming the Gospell that brings vs daily tidings aboue gold and siluer Secondly by often receiuing of the Sacraments we should account the Word and Sacraments as Gods Exchequer whither we alwaies come to receiue more treasure Thirdly by making much of them that resemble his vertues Fourthly by longing for his appearing Thus as Christ is our riches Now secondly hee is precious in that hee is an honour vnto vs and so some translate it Christ then is a singular honor to euery beleeuer and hee is so both in heauen and in earth First in heauen hee is an honour to vs because he graceth vs before God and the Angels couering our nakednes with the rich garment of his owne imputed righteousnes and making daily intercession for vs to God and couering our imperfections and presenting our workes and praiers to God and giuing the Angels a charge to looke carefully to vs. Secondly And so hee is an honour to vs on earth both amongst the godly and amongst the wicked First Hee graceth vs amongst the
godly by giuing vs a roome in their hearts causing them to loue vs and honour vs euen for Christ onely whom they discouer in vs by our loue to Christ and faith in his name and imitation of his vertues Secondly and hee graceth vs also amongst the wicked by protecting and acknowledging vs in times of greatest distresse and by washing out the blemishes which our own indiscretiōs at any time brought vpon vs by cleering our innocencies from their vniust aspersions The vse may be first for confutation of their folly and madnes that account it a course of abasement to follow Christ and leaue the vanities of the world Godly courses are honourable courses No man euer lost honor by cleauing to Christ and liuing so as might become the faith and loue of Christ. Secondly and withall wee may hence be informed that all the honour that is without Christ is but obscure basenesse no man can bee truely honourable without the faith of Iesus Christ in his heart Thirdly we should hence be resolued to make more account of the Godly because Christ is to them al honour they are the only excellent ones in the world Fourthly wee should labour also to bee an honour vnto Christ and to the faith and profession of his name and seruice wee must remember that he is our surety to God for vs and hath vndertaken for our good behauiour and therefore for that reason wee should be carefull of our duties and besides wee see that the disorders of great mens seruants leaue an imputation on their master and so it is with vs and Christ. If wee liue righteously and soberly and religiously wee honour Christ our Master but otherwise if wee bee scandalous wee dishonour Christ and therefore had need to looke to our waies And lastly we shold account Christ sufficient honour to vs and not regard the scornes and reproaches of the world but rather with Moses esteeme the reproaches of Christ greater riches then the treasures of Aegypt Thus of the consolation to the godly The terror to the vnbeleeuers is exprest first partly by charging vpon them their offence secondly and partly by describing their punishment Their offence is disobedience To them that are disobedient All vnbeleeuers stand indited of disobedience and that in three respects For first they are guilty of Adams disobedience For by the disobedience of one man many are made sinners Rom. 5.19 Secondly they are guilty of disobedience against the morall Law which they haue broken by innumerable offences and in respect thereof are liable to all the curses of God Deut. 28. Thirdly they are guilty of disobedience against the Gospell For there is an obedience of faith Rom. 1.5 and the Lord complaines that they obeyed not the Gospell Rom. 10.16 and for this disobedience God will render vengeance in flaming fire at the Day of iudgement 2. Thes. 1.8 Now men disobey the Gospel not onely when they are bewitched to receiue false opinions in religion Gal. 3.1 But also and chiefly when they beleeue not in Iesus Christ but liue in their sins without repentance Vses The vse should bee for humiliation vnto impenitent sinners they should take notice of their inditement make haste to humble themselues before the Lord lest Sentence come out against them and there be no remedy and the rather because God will aggrauate against them their disobedience Now there are many waies by which a sinner may take notice of the aggrauations of his disobedience as First by the number of his offences if he consider that he hath made his sinnes like the haires of his head To bee guilty of treason but in one particular should occasion feare but he that is guilty of many treasons hath great reason to bee extremely confounded in himself and this is thy case Secondly thy disobedience is the more grieuous because thou hast receiued abundance of blessings from God who hath by them wooed thee to repentance and this will heap much vpon thee Rom. 2.4 Esay 1.3 Thirdly thou must consider all the meanes thou hast had of amendment God hath planted thee in his garden the Church he hath commanded his vine-dressers to bestow the paines and apply the meanes of growth to thee If now thou be not fruitfull this will be pleaded against thee which art still a barren figtree Luke 13.6 Fourthly it increaseth thy disobedience that thou hast beene guilty of diuers hainous and fowle euils as if thou haue beene a drunkard a filthy person a blasphemer of the name of God a man of blood or the like Fiftly the continuance in sinne thou hast long abused the patience of God and this heapes coals of further indignation against thee Rom. 2. 4 5. and the rather because thy heart hath beene to sinne euer for there is in the heart of vnregenerate men a desire to sin for euer and it is a griefe to them to thinke that at any time they should not be able to liue in sinne still Sixtly thou hast offended against thine owne vowes and couenants and the promises thou hast made to God both in baptisme and the communion and in other passages of thy life Seuenthly it increaseth thy offence that thou hast dealt wickedly in the land of vprightnesse Esay 26.11 There thou hast offended where thou hast had the example of the godly to shew thee a better course It is ill to sinne any where though in Babel but it is worse to transgresse in Sion or Ierusalem euen in the glorious Churches of Iesus Christ. Eightly thy incorrigiblenes addes to the heap of sinne though the Lord hath afflicted thee yet thou hast not learned obedience by the things thou hast suffered but thou hast made thy heart like an adamant so as thou wouldst not returne Ierem. 5.2 3. Ninthly it is yet more that thou hast beene so farre from reforming thine owne life that thou hast scorned and reproched the good conuersation of the godly thou hast spoken euill of the good way of God Thus and many other wayes may the sinner charge his owne heart and thereby prepare himselfe to returne to the Lord while there is yet hope For if thou wouldest returne with all thy heart and take vnto thee words and confesse thy sinnes and pray for forgiuenesse and mourne before the Lord and turne away from thy owne wickednesse the Lord would shew mercy and the obedience of Christ would heale thy disobedience and God would loue thee freely and the bloud of Christ would cleanse thee from all thy sinnes Hosh. 14. Isaiah 55.7 1. Ioh. 1.7 and while it is yet to day the Lord sendeth to thee and beseecheth thee to be reconciled 2. Cor. 5.19 21. Consider that God hath been with thee all this while hauing sent many others to hell for their sinnes and there is hope of forgiueness the Lord hath receiued great offenders to mercie as the Israelites that often fell away from him Iudges 10. and Mary Magdalene and Peter and Dauid and
first verse of this Chapter And he is well said to bee Head of the corner because vpon Christ meet as the two sides meete in the corner stone both Angels and men and amongst men both the Saints in heauen and the godly on earth and amongst men on earth both Iewes and Gentiles euen all the Elect of all nations ages and conditions in the world The vses of the exaltation of Christ briefely follow First It should teach vs to striue by all meanes to get into his seruice that is so powerfull and able to do so much for his seruants Secondly It shewes vs the end of the oppositions of all wicked men Christ shall increase and prosper and they shall bee confounded and perish Thirdly It should especially enforce the necessity of beleeuing in Christ we should lye vpon him with all our waight as the building doth on the foundation Fourthly It should comfort vs in all distresses considering what end God gaue to the sufferings of Christ and so it is vrged Hebr. 12.2 The consideration of the manner and the time followes Is become or is made He doth not tell how but leaues that as granted to bee effected without hands euen by the speciall prouidence of God which giues vs occasion to take notice of the truth that in things of the Kingdom of Iesus Christ God is pleased to make his worke or to worke sometimes without vsing any of the meanes which the world takes notice of he neglects all those meanes which fall within the expectation Psal. 118.20 21. as heere for the proclaiming of the Messias there was not any one order or rank of men eminent in the world which God made vse of But by a way altogether strange to the world erected the Christian Monarchie which should teach vs not to limit God to the meanes which is likeliest to vs but to liue in all things by faith where meanes seeme to faile then with Abraham aboue hope and vnder hope to giue glory to God and cast our selues and all our care vpon God Thus of the manner The time followes In that he said It is become Christ was Head of the corner according to the present time First if we consider the type of it Christ was become head of the corner in that Dauid was made King of Israel as a type of Christs Kingdome ouer the Church Secondly Christ was Head in that in the Apostles time hee had receiued power after his Ascension ouer all things though as yet the Gentiles were not so fully conuerted Thirdly that he is becom the head may be taken prophetically For the Prophets to express the certainty of a thing to come vtter it in the words of the present tense It is so because it shall as surely be so as if it were already done Verse 8. And a stone to stumble at and a rocke of offence euen to them which stumble at the Word being disobedient vnto the which thing they were euen ordained HItherto of the punishments vpon the builders The punishment vpon the whole body of vnbeleeuers is contained in this verse Wherein note first the kindes of punishment Christ is a rock of offence and a stone of stumbling Secondly the causes both in themselues and in God in the words that follow A rocke of offence and a stone of stumbling Since wicked men haue refused Christ and will not beleeue in him He that may not be a stone of foundation will proue a stone of stumbling and a rock for them to dash on till they be dashed to pieces which words import the fearefull iudgements of God spiritually inflicted vpon vnbeleeuers which is two-fold First they shall be giuen vp to scandall and then secondly to despaire Before I open the words particularly diuers things may be noted in generall First that the punishments that light vpon particular wicked men are to be accounted the punishments of the whole body of vnbeleeuers as here despaire and taking offence at Christ it may light vpon some particular offenders only yet they are punishments belonging to all 1. Because there is no iudgement but all wicked men haue deserued it 2. Because when God plagues some he meanes all he threatens all 3. Because no wicked man can be sure for the time to come that he shall not fall into them 4. Because the afflictions of this life are typical to wicked men as despair is a typicall hell and so all other iudgements are but little hels And this doctrine should much amaze impenitēt sinners if they consider that any fearfull iudgement they see fall vpon others may fall vpon them and that GOD is aswell displeased with their sins as with the sins of those he so plagued as Christ shewes Luke 13.1 to 6. Secondly that from one and the same cause may arise diuers and contrary effects as Christ that is a stone of foundation to the beleeuer is a stone of stumbling to the vnbeleeuer Thus in Luke 2. hee was appointed for the rising and falling of many in Israel Thus the Gospel of peace is to wicked men a fire a sword a fanne It is a sauour of life to the Godly and a sauour of death to the Wicked 2. Cor. 2. as the Sun melteth the wax and hardneth the clay This comes to pass by accident and by the corruption that is in the hearts of wicked men and by the fearfull iudgements of God Vse The vse should bee to teach vs therefore not to rest in the hauing of the meanes of saluation as the preaching of the Word c. For through thy corruption it may be a meanes of greater damnation Thirdly that of all iudgements in this life spirituall iudgements are the worst which appears from hence in this that when the LORD would declare his speciall displeasure vpon wicked men he threatens these in this place as the most fearfull Now for explication of this point All iudgements in this life are either spirituall or temporall By temporall iudgements I meane such as haue their proper effects on the outward man such as are pouerty disgrace sicknes imprisonment losses in mens estates and the like By spirituall iudgements I mean such as haue their proper effects vpon the soule as for example hardnes of heart the spirit of slumber dissertion or the absence of GOD the taking away of the gifts of the minde the with-holding of the Gospell the deliuering of men vp to the power of Satan or to the loue of lies terrours of despaire or taking of offense of which later in this place Now these spirituall iudgements are much worse than any of the former temporall crosses first because these iudgements light vpon the best part of man which is the soule and by how much the soule is better than the body by so much it is worse to be distressed in soule than in body Secondly because they with-hould from vs the best Good which is God or Christ now that which straightens vs in the best things
must needs be the worst kinde of restraint Thirdly because these crosses are more hardly cured it is much easier to heal a sicknes in the body than a disease in the soule Fourthly because these iudgements for the most part are inflicted vpon the worst offenders I say for the most part for sometimes the Godly themselues may be scourged for a time and for iust reasons with some kindes of spirituall iudgements Vse The vse may be first for reproof of the madnesse of multitudes of people in the world that can bee extremely vexed and grieued for worldly crosses yet haue no sense or care of spirituall iudgements they howle vpon their beds if GOD take from them corn or wine or the fruits of the field but neuer grieue if God take the Gospell from them they are much troubled if they lose the fauour of their greatest friends but neuer mourn because GOD hath forsaken them they are very impatient if their bodies be sick and yet very quiet if their soules bee sick they would think themselues vndon if they were carried to prison who yet are not much moued at it that God should deliuer them vp to Satan And yet I would not be mistaken I do not mean to say that wicked men should not mourn for worldly or outward crosses It is true godly men should not or not with great sorrows but for wicked men they ought to be extremely grieued for euery outward affliction because it comes in wrath from God and is but the beginning of euils But then two things must bee noted First that their sorrow should be godly viz. for their sinnes that brought those iudgements not for the crosse it self secondly that they ought to bee more troubled for spiritual iudgements than for temporall Secondly this should much comfort godly men and women in all their afflictions and it should make them patient because though God afflicts them in their bodies or states yet hee spareth their soules and doth not execute those outward crosses but with much compassion Thirdly it should teach vs how to pray in the case of afflictions if they bee spirituall iudgements wee may pray directly for the remoueall of them but for temporall iudgements we must pray with condition And thus of the generall obseruations Before I enter vpon the particular breaking open of the doctrine of this verse it will not be amisse to shew that this and such doctrine as this is not vnprofitable Quest. For some one might say To what end serues this doctrine of God's dealing with vnbeleeuers Ans. I answer it is profitable both for godly men and wicked men For wicked men may hence hear and fear and doo no more wickedly seeing hence they may discern what they may come to if they preuent it not by repentance And for godly men they may hence be the more inflamed with the admiration of Gods goodnes when they shall heare of their owne priuiledges by grace Such Scriptures as this containe the arraignment and triall of the vngodly Now it is very profitable for vs to stand by and hear the triall Wee know multitudes of innocent men flock to the Assises to heare the araignement of malefactors which breeds in them first contentment in the obseruation of the solemnity and manner of administration of Iustice Secondly a feare to offend the terror of their sentence frightes the heart for many daies after Thirdly a loue of innocency it makes men loue innocency much the better for a long while after Fourthly compassion to malefactors it softens the heart and makes men fit to shew mercy to these poore condemned men The like to all this is bred by the consideration of such Doctrines as this In the words of this verse then two things are to bee noted first the kindes of punishments inflicted vpon the body of vnbeleeuers secondly the causes of it The kindes are two first God will deliuer them vp to scandall and then to despaire to scandall as Christ is a stone of stumbling to despaire as Christ is a rocke of offence These words are taken out of the Prophet Esay Chapter 8. where the Lord intends by them to denounce the reprobation of the Iewes as some think or rather foretels the spirituall Iudgements which shall bee inflicted vpon them The Apostle in this place applies the words to the vnbeleeuers of his time among whome the obstinate Iewes were chiefe to shew that as the other Scripture was comfortable to the Godly so were there places that did threaten the wicked that as the former place did proue Christ a stone of foundation for the godly so this did shew that Christ was a stone in another sense to the wicked Christ is a stone of triall to all men in the Church because the Doctrine of Christ tryes men whether they be elected or reiected good or bad so Esay 28.16 Againe Christ is a precious stone to the beleeuer and thirdly heer a stone of stumbling to the vnbeleeuers Now that we may know what offence or scandal is we may be helped by the Etimology of the originall words For Scandall in the originall is either deriued of a word that signifies to halt or els it noteth any thing that lieth in a mans way a stone or a piece of wood against which he that runneth stumbleth and so hurteth or hindreth himselfe It most properly signifieth rest or a certaine crooked piece with a baite vpon it in instruments by which mice or wolues or foxes are taken and thence the Church translated the name of scandall to note the snares by which men are catched as beastes are in grins and baites so the word it seemes is vsed So then a scandall is any thing which causeth or occasioneth offences by which a man is made to halt or is brought into a snare or made to stand still or fall in matter of Religion or saluation And so the sorcerers were a stumbling block to Pharaoh and the false prophets to Ahab and the lying signes of Antichrist to such as loue not the truth Now all scandall may be thus diuided Scandall is either actiue or Passiue that is giuen or taken Scandall giuen is when the authour of the action is likewise the cause of the hurt that comes by it Thus Elies sonnes were scandalous thus Dauid by his greeuous sinnes gaue offence 1. Sam. 2.17.2 Sam. 18.22 c. and thus Scandall is giuen either by euill doctrine first whether hereticall secondly or superstitious or else by wickednes of life or by wilfull abuse of Christian liberty Offence taken is either from our selues or from others A man may bee an offence a stumbling blocke to himselfe by dallying with some speciall beloued corruption of which our Sauiour Christ saith If thine eye offend thee pull it out or thy hand or thy foot c. Math. 5.29 Scandall taken from others is either that they call humane or that they call diabolical Scandall taken which they call humane may either bee found in Godly
bee The vse of this may be diuers But I will onely stand vpon two vses First the consideration hereof should inforce vpon vs a care to make our Election sure 2. Pet. 1.9 Question Now if any ask by what signes I may know that I am elected of God Answer I answer There be diuers infallible signes of Election as for example First Separation from the world when God singles vs out from the world it doth manifest that he hath chosen vs from al eternity Now that this separation may bee prooued sure and infallible we must know 1. That it is wrought in vs by the Gospell 2. Thes. 2.14 2. That it containes in it a contempt of earthly things so as our hearts do vnfainedly dislaime all happines in the things of this world as out of true iudgement resoluing that all is vanity and vexation of spirit The loue of God and the loue of the world cannot stand together 1 Iohn 2.14 3. That it with-drawes vs from needeles society or delight in the men of this world who follow the lusts of life and minde onely earthly things Psal. 26. 4. An estimation of spirituall things aboue all the world Secondly a relying vpon Iesus Christ and the couenants of grace in him so as wee trust wholy vpon him for righteousnes and happines Hence it is that faith is called the faith of Gods Elect Titus 1.1 Thirdly the Sanctification of the spirit 3. Thes. 2.13 which hath in it both the reformations of those euils which were wont to preuaile ouer vs and were most beloued of vs as also the qualifying the heart with such graces as are supernaturall such as those mentioned in the Catalogue 2. Pet. 1.5 6 7 8 9. and such are those graces heertofore mentioned in the sight of saluation Fourthly the testimony of the spirit of Adoption For euery godly man hath a witnes in himselfe 1. Ioh. 5.10 Rom. 8.15 Gods Spirit doth assure Gods Elect that they are elect and that it doth principally by sealing vp vnto them the promises of Gods Word Ephes. 1.13 14. Fiftly by the conformity of Christians vnto Christ in affliction for the Elect are predestinate to bee made like vnto Christ in sufferings Now because this signe must bee warily explicated wee must vnderstand that barely to bee afflicted is not a signe of Election For so may and are wicked men as well as godly men but to become like Christ in the suffering is the signe which that it may be more infallible and cleer wee must obserue in these sufferings 1. The kindes as for example to be hated scorned of the world and reuiled persecuted is a token that wee are not of the world because the world would loue his owne 2. The causes as if wee bee hated for goodnes and doe not suffer as euill doers Ioh. 1â— 8.21 Psal. 38.20 when our afflictions are the afflictions of the Gospel 2. Tim. 1.8 9. Mat. 5.12 3. The effects that wee loue obedience by our sufferings Heb. 5.8 and bee made more holy and fruitfull and quiet and meek and humble by them Heb. 15.11 So as we can say It was good for mee that I was afflicted Psal. 119. 4. By the manner that wee be like Christ in silence Esay 13.7 patience and despising the shame of the crosse Heb. 12.1 2. 1. Pet. 2.21 22 23. praiers to God and submission to Gods will with strong cries and feruency Heb. 5.7 5. By the issue when God giueth a like end to the triall of his seruants as hee did vnto the Passion of Christ making all worke together for the best Rom. 8.28 6. The intertainement which God giues vnto his seruants in the meanes of communion with God For when we meet with God familiarly and continue in his ordinances that is an infallible signe and note of Election as when a man findes constantly the pleasures of Gods house Psal. 65.4 power and much assurance in hearing the Word 1. Thes. 1.4 5. an inward sealing vp of the comforts of the couenant in receiuing of the Sacraments testified by the secret and sweet refreshing of the heart in the time of receiuing the conscience being comforted in the forgiuenes of sinnes past Math. 26.28 an answer and assurance that God hath heard our prayers and beene with vs in his seruice Iob. 15.15 16. and the like Vse 2. The second vse should bee to work in vs a care to liue so as may become the knowledge remembrance and assurance of our Election and so we shall doe First If wee stir vp our hearts to a continuall praising of God for his rich and freegrace heerein Ephes. 1.3 6. Secondly if wee striue to ioy and glory in it continually Psal. 106.5 6. Thirdly if wee loue one another Ioh. 15.17 and choose as God chuseth Eph. 1.4 not despising the poorest Christian Iam. 2.5 Fourthly if we set vp the Lord to be our God to loue him with all our heart and to serue him and in all things to shew our selues desirous to please him and to be resolued to please him and his truth and to his glory c. Deut. 26. Esay 44.1.5 Fiftly if we confirme our selues in a resolution to haue no fellowship with the vnfruitfull workes of darknes nor to suffer our selues to be vnequally yoaked but since God hath chosen vs out of the world to keepe our seluesse from needlesse society with wicked men Sixtly if we continue in the Word and bee patient in afflictions and shew contentations in all estates as knowing that it is our Fathers pleasure to giue vs a Kingdome Luke 12.32 and that all shall worke together for the best Rom. 8.28 and that the very haires of our heads are numbred Math. 10. that nothing can be laid to our charge to condemne vs Rom. 8.33 and that God will neuer cast away his people whom before he knew Rom. 11.2 because his foundation remaineth sure and hee knoweth who are his 2. Tim. 2.19 Seuenthly if we striue to liue without blame and offence that God may no way suffer dishonour for our sakes Eph. 1.4 Thus of the election The next thing by which they are commended is their kinred and generation This word generation signifies sometimes an age or succession of men or so many men as liue in the world in the age of one man so one generation passeth and another cometh c. Eccles. 1. Sometimes it signifies a progeny or off-spring that is so many as doo descend out of the loins of such a one as the generation from Abraham to Dauid Mat. 1. Sometimes it signifies a kinred or stock and so not onely carnall but spirituall and thus wicked men are said to be an adulterous and vntoward generation Mat. 12.39 faithlesse and peruerse Mat. 17.17 and so it is no priuiledge to be one of that generation but wee are called vpon to saue our selues from this vntoward generation Matth. 12.40 so that it is a priuiledge to be one of this sort
whole world is their kingdome in which they raigne they are heirs of the world Rom. 4. and so our Sauiour saith They inherit the earth Matthew 5. Fourthly their owne hearts are as a large Kingdom in which they sit and raign gouerning and ruling ouer the innumerable thoughts of their mindes and affections and passions of their harts among which they doo iustice by daily subduing their vnruly passions and wicked thoughts which like so many Rebels exalt themselues against the obedience should be yielded to Christ the supreme Lord and Emperor as also by promoting the weal of all those sauing graces which are placed in their hearts nourishing and lifting vp all good thoughts and cherishing all holy desires and good affections conscience beeing by commission the chief Iudge for their affairs of this whole Kingdome Fiftly it is something royal and which proues them to be Kings they haue a regall supremacy A King is he that iudgeth all and is iudged of none such a one also is euery spirituall man said to be 1. Cor. 2. vlt. Sixtly they prooue themselues Kings by the many conquests they make ouer the world and Satan sometimes in lesser skirmishes somtimes in some main and whole battels Ob. Might some one say Is this all the Kingdome of a Christian This is infinitely belowe the magnificence and honour of an earthly kingdome c. Sol. GOD hath done more for the naturall man or for the nature of men for prouiding means for this spirituall Kingdome than in opening a way for earthly Kingdomes which may appear by diuers differences For First none but great men and of great means can attain to the Kingdome of this world but heer the poor may haue a Kingdome as well as the rich Blessed are the poor in spirit for theirs is the Kingdome of heauen Secondly while the father liues the little childe cannot raign whereas in this Kingdom little-ones attain to the Kingdome and safely hold it Mat. 18. Thirdly this kingdome is of heauen whereas the others are onely of the earth Fourthly these Kings are all iust there is none vnrighteous can possesse these thrones They are all washed iustified and sanctified There is not a drunkard a railer a buggerer an adulterer a murtherer or any the like amongst them which is no priuiledge belonging to the kingdome of this world Rom. 14.17 1 Cor. 6.9 10 11. Gal. 5.21 The godly are Kings such as Melchisedech was somewhat obscure in the world but they raign in righteousnes in peace none like them Heb. 7. Fiftly the godly haue receiued a kingdome that cannot be shaken Their kingdom is an euerlasting kingdome Heb. 12.28 But all the kingdomes of the world may be and haue beene shaken and will be ruined and end whereas the godly that set out in soueraignty ouer lesser dominions and with lesse pompe yet increase so fast till at length they attain the most glorious Kingdom in the new heauens and new earth The vse of all this may be diuers First for singular comfort to the godly what account soeuer the world makes of them yet heere they see what God hath ordained them vnto It matters not for the worlds neglect of them for Gods Kingdom comes not by obseruation and in particular it should comfort them in two causes First in matter of seruice when they come to stand before the Lord they must know that they are honourable in Gods sight He respects them as so many Kings in his presence Secondly in the mortification of vices they haue receiued power authority as Kings and therefore no rebellious conuersation can so exalt it selfe but it may be subdued The oyle of God is vpon them and what can the greatest Rebels doe against the power of the King But secondly withall heere is terror to wicked men For this is the priuiledge onely of the godly and it is certaine that wicked men are in Gods account as base as the godly are honourable they are thrust besides these thrones And so both sorts of wicked men For not onely openly profane men are to be smitten with this terror but also hypocrites It is true indeed that hypocrites act the parts of Kings but they are onely such Kings as Players are vpon a stage they speake of the words or the words of Kings but are not indeed For they are by the wiser and better sort accounted as Rogues and the scum of the people euen so are wicked men in Gods account neither will their outward shewes helpe them For the Kingdom of God is tried not by words but by the power of it 1. Cor. 4.20 And withall vnruly Christians may be hence checked such as will not be ruled by their teachers such were the Corinthians they raigned without Paul and their godly teachers But the Apostle wisheth they were indeed Kings or did indeed raigne Why bearest thou the name of a King and canst not rule thy passions Thirdly diuers vses for instructions may bee hence gathered for First we should hence learne to honour poore Christians They are spirituall Kings as well as the Kings of the earth and wee knowe what a stirre wee would make to entertaine the Kings of this world Iam. 2.5 Secondly wee should hence bee stirred vp in desire after this Kingdome to pray for it that it may come and that God would count vs worthy of such a Kingdom Math. 6. 2. Thes. 1.5 and to this end wee should looke to two things First that we seeke this kingdome first aboue all other things Mat. 6. Secondly that we should refuse no paines nor handship for the entertainment of true godlines This Kingdom of heauen should suffer violence and the violent only will take it by force It is an easy thing for Iohn to be a partner in the patience of the bretheren when he is a partner with them in the Kingdom of Iesus Christ Reuel 1.9 It is no great thing men can suffer if wee consider it is for a Kingdome and the want of outward things should the lesse trouble vs if God make vs so rich in spirituall things Thirdly wee should hence especially learne to liue in this world like Kings and this Christians should shew First by declaring their conquest ouer the passions and desires of their owne hearts It is a royall quality in a Christian to bee able to shew all meeknes of minde and temper and sobriety in being able to deny vnto himselfe what may not bee had without sinne or offence Hee that winnes the conquest ouer his owne heart is greater then hee that winnes a City Secondly putting on the Lord Iesus The righteousnes of Christ is the robe of a Christian and since all the life of a Christian is a high feast hee should alwaies put on his robe to distinguish him from all other men and this righteousnes is both the imputed righteousnes of Christ as also the inherent vertues of Christ. Thirdly by seruing the publick Kings are the common treasure of the subiects
wear the badges of righteousnes The vncircumcised were accounted vnholy and the Iewes a holy nation because being circumcised they had the signe of righteousnes so are Christians holy by Baptism sacramentally Fiftly they are holy in regard of separation from the wicked and the World A thing was said to be holy in the Law which was separated from common vses to the vse of the Tabernacle so are the Godly holy because separated from the vnholy But chiefly the Godly excell for holinesse if we respect the holinesse First of justification they are holy by the imputation of the perfect holinesse of Christ and so are they as holy as euer was Adam in Paradise or the Angels in heauen Secondly of sanctification they haue holinesse in their natures and they practise holinesse too and thus they are holy in heart and by inchoation They haue grace in all parts though not in all degrees they are not destitute of any sauing or heauenly gift 1. Cor. 9.11 And this kind of holinesse must not bee slighted or meanly accounted of for first it is a holinesse wrought by the holy Ghost Secondly it is presented to God by the intercession of Christ whereby all imperfections are couered And thirdly it is acknowledged in the couenant of grace which admits of vprightnes and sincerity in stead of perfection which in the other couenants were required Thirdly they are holy in hope because they look for perfect holinesse in nature and action in another world There is a righteousnes which they wait for that exceeds all the righteousnes that euer was in any man in this world Christ Iesus excepted But I conceit it is the holinesse of sanctification which is heer meant Now this holiness consists either of mortification or viuification Mortification is imploied about the subduing of corruptions and viuification about qualifying the heart and life of the beleeuer with holinesse Viuification also is exercised either about new grace in the heart or new obedience in the conuersation I take it the later is heer meant and so the Apostle intends to say that no people are like the belieuing Christians for the holinesse of their conuersation Vses The vse of this point may bee first for great encouragement to the true Christian notwithstanding all his infirmities with which he is burdened and therefore hee should take heed that he be not wicked ouer-much Eccles. 7. that is hee should not think to vilely of himselfe For though hee be guilty of many sinnes yet hee is truely holy and that many waies as was shewed before God hath done great things for him that hath giuen him a holy head and a holy calling and especially that he hath already made him perfectly holy by Iustification and will make him perfectly holy in Sanctification in another world yea hee ought to take reason of comfort for his holines of Sanctification as for the reasons before so the verie holines of his conuersation is much more exact then is the conuersation of the wicked or then was his owne before his calling And withall this should much stirre vp godly men to the care of sound holines in their conuersation and the rather because first they were redeemed from a vain conuersation by the bloud of Christ 1. Pet. 1.18 Secondly they should much thereby aduance the profession of true Religion Phil. 1.27 Thirdly because a holy conuersation is a good conuersation God requires nothing of vs to doe but it is all faire work and good for vs whereas when wee haue done the Diuel the world and the flesh work that which was extremely ill for vs. Fourthly wee hold our profession before many witnesses many eies are vpon vs and the most men are crooked and peruerse 1. Tim. 6.12 Phil. 2.15 and the best way to silence foolish men is by vnrebukeablenes of conuersation 1. Pet. 2.15 Fiftly our heauenly Father is heereby glorified Math. 5. and 6. Sixtly it will bee a great comfort to vs in aduersity 2. Cor. 1.12 Lastly great is our reward in heauen For heereby will bee ministred aboundantly an entrance into the glorious Kingdome of Iesus Christ 2. Pet. 1.11 But then wee must looke to diuers rules about our conuersation that it may bee right for First it must be a good conuersation in Christ 1. Pet. 3.16 Secondly it must bee a conuersation discharged from those vsuall vices which are hatefull in such as professe the sincerity of the Gospell and yet common in the world such as are lying wrath bitternes rotten comunication or cursed speaking or the like Eph. 4.25 Col. 3.8 1. Pet. 1.14 Thirdly it must bee all manner of conuersation 1. Pet. 1.15 we must shew respect to all Gods commandements at home and abroad in religion mercy righteousnesse or honesty Fourthly wee must shew all meeknes of wisdome when wee heare outward praise or doe good or are to expresse our selues in discourse or otherwise Iam. 3.13 2. Cor. 1.12 And that wee may attaine to this holines of conuersation First wee must walk according to the rule of Gods Word and let that bee a light to our feet and a lanthorne vnto our pathes Gal. 6.16 Ioh. 3.21 Secondly wee must set before vs the pattern of such Christians as haue most excelled that way Phil. 3.17 and walke with the wife Thirdly especially as obedient children wee should learne of our heauenly Father to fashion our selues according to his nature and in all conuersation striue to be holy as hee is holy and as it followes in this verse wee should study and striue to shewe foorth the vertues that were eminent in Iesus Christ 1. Pet. 1.15 16. and 12.10 Thirdly in so much as holines is the prerogatiue of a Christian it should teach all sortes of men to try themselues whether they haue attained true holines or no so as they bee sure their holines exceed the holines of the Scribes and Pharises For else they cannot enter into the Kingdome of heauen For a Christian must haue that holines of conuersation which no wicked man can attaine vnto Now that this triall may bee done effectually I will shew wherein the holines of a true Christian exceedes the holines First of a meere ciuill honest man Secondly of the most glorious Hypocrite First for the meere ciuill honest man the true Christian exceedes his righteousnes both in the righteousnes of faith and in the internall holines of the heart and the power of holy affections but because it is holines of conuersation which is especially heere meant I will touch the differences in conuersation and so First they differ in one maine cause of orderly life For the holines of the godly Christian proceedes from a regenerate heart whereas the meere ciuil man is so naturally or onely by restraining grace Hee hath not beene in the furnace of mortification for sin Secondly the meere ciuil honest man glories in this that hee paies euery man his owne and is no adulterer or drunkard or the like notorious
offender But for the most part hee is altogether defectiue in the religious duties of the first table especially in the duties of the Sabbath and the religious duties hee should performe in his family Thirdly the meere ciuill honest man makes conscience of great offences but cares not to be stained with lesser sinnes whereas the true Christian liues circumspectly and makes conscience of the least commandement Secondly nowe for the Hypocrite though the difference be hidden yet it may bee assigned in diuers things as First the holines of the godly Christian slowes from a pure conscience and faith vnfained whereas there is no such repentance or faith in the Hypocrite Secondly the true Christian hath his praise of God but the Hypocrite of men Rom. 2.26 Thirdly the true Christian obeyes in all things The Hypocrite but in some as heere for the most part they may be found tainted with some euill vice Fourthly the true Christian is carefull of his conuersation in all places and companies The Hypocrite onely or chiefly when he is where hee thinkes hee shall bee obserued and marked Fiftly the true Christian will not cease bearing fruit what weather soeuer come Ierem. 17.7 8. But the Hypocrite giues ouer when hard times come Hee is not like the good ground that brings forth fruite with patience The Hypocrite will not hold our till the end though the times bee peaceable till his death For the most part hee then beares the burthen of his Hypocrisy hee cannot die in peace Lastly this is a terrible doctrine for open and notorious offenders For heereby it is apparant they are strangers from the Common-wealth of Israel and are not of this nation their language and their works betray them Drunkards Adulterers Swearers Liers Vsurers and such like cannot inherit or haue any lot in this heauenly Canaan For all this nation is holy and such are not they their owne consciences being Iudges Nor is it a pleasing Doctrine to scandalous professors For such as giue scandall are either Hypocrites or godly If they bee Hypocrites their scandals betray them and testifie to their faces they haue no lot amongst the Saintes and if they bee godly Christians that haue falne through weaknes yet they haue cause to bee much humbled For by them the name of God is blasphemed and besides many other inconueniences that will pursue their fall this is not the least that heereby they haue weakned their euidence and wonderfully darkned the marks of their happines For if the Godly be a holy nation how discomfortably haue they prouided for themselues and their owne soules that haue so stained their profession of holinesse An holy nation The sixt prerogatiue of Christians is imported in this word Nation which shewes the number For though all the wicked are more in number then the godly yet such is the glory and greatnes of the number of all the godly of all ages that if we could behold them on earth as wee shall see them in heauen and at the last Iudgement wee would wonderfully admire the beautie and multitude of the Christian Armie All the godly together make a goodly nation though in largenes of number they doe not go beyond the wicked yet in the priuiledges of their number they goe far beyond them They are all one and a whole nation of them which imports diuers priuiledges First they are all originally of one bloud born of the bloud of Iesus Christ. Secondly they are all gouerned by one Ruler their Noble Ruler is of themselues there is one heart in them to serue the Lord. Thirdly they are all gouerned by one book of Lawes Fourthly they all enioy the same priuiledges in the communion of Saints euen those before conteined in this verse Fiftly they all enioy the loue of God they are his portion As Israel was his out of all the world so the godly are his and make all but one nation In that all the godly are one nation diuers things may from thence bee obserued by way of vse First it should be very comfortable to all that are truly godly and so it should comfort them diuers waies First against the fewnesse of them that liue in one place and so against the reproach of the world for that reason For heere they may know that if all the godly were together there would be no cause to despise them for their number Neuer such a nation of men as they Secondly in the case of aduersaries the gates of hell shall not preuaile against them They are a whole nation of them they may be oppressed but they can neuer vtterly be rooted out Thirdly in respect of their consanguinity with all the godly though they differ much in estate or condition yet wheresoeuer or howsoeuer they liue they are all countrie-men they are all of one nation the partition wall is broken downe All godly Christians whether Iewes or Gentiles are but one nation Fourthly in respect of the gouernment and protection of Christ ouer them Why criest thou then O Christian Is there no King in Sion Secondly hence some vse for instruction may bee made For first we may heere learne to know no man after the flesh All other relations are swallowed vp in this relation when thou art once conuerted thou needst not reckon of what country thou art or how descended for thou art now onely of the Christian nation All godly men should acknowledge no respects more then those are wrought in them by Christ. Secondly since Christians are all countrie-men and seeing they are like the Iewes dispersed vp and down the world they should therefore be glad one of another and make much one of another and defend one another and relieue one another by all means of help and comfort Thirdly they should therefore obserue the fashions of the Godly and be more strict to follow the manners of their nation wheresoeuer they come A peculiar people The Latines render the words of the originall Populus acquisitionis In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word rendred peculiar signifies sometimes conseruation or sauing as Heb. 10.39 to the sauing or conseruation of the soule sometimes purchase as the Church was purchased by his bloud Acts 20.28 sâ—metimes possession or obtaining as He ordained vs to the obtaining of saluation 1. Thes. 5.9 and the glory of Christ 2. Thes. 2.14 Neither doo Interpreters agree about the attributing of what felicity the word imports For one would haue the sense thus Populus acquisitionis that is the people hee could gaine by intending thereby that the Apostle should say that the Godly were the onely people that God could get any thing by Others would haue it thus A people for obtaining that is of heauen and so the sense is 1. Thes. 5.9 that they are a people God hath set apart to obtain heauen or to gain more than any people Others thus A people of purchase that is such as were purchased viz. by the
degree of the misery of wicked men I take it it is especially the darknes of ignorance is heer meant though the other cannot be excluded That which is euident to bee obserued from hence is that all men that are not effectually called liue in darknes and walk-on in darknes Eph. 4.17 1. Iohn 2.9 Psal. 82.5 It is a continual night with them they are like the Aegyptians that could haue no Sunne to light them but were couered with palpable darknes Neither are they helped that they enioy the light of the Sunne for of all darknesses that which comes from the absence of the Sunne is the least or hath least distresse in it If a man liued where hee should neuer see day or were born blinde yet his distress were nothing in comparison of the darknes especially spirituall that lieth vpon the poor soule of an vnregenerate man which lieth shut vp in miserable darknes which these men may feele in themselues by their liuing without GOD in the world and by the absence of the ioies of God and by their singular vncapablenesse in the things of the Kingdome of GOD and by their strange and absurd errours in conceiuing of matters of Religion by their monstrous thoughts and obiections they feel at some times and disability to conceiue of the worth of eternal things though the least of them bee better than the whole world and lastly by their want of discouering what to do almost in all the occasions of life Vse The vse may bee for singular terrour to wicked men if they had hearts to consider of it to knowe that they liue in such a condition as no prisoner can suffer in the worst dungeon of the world and the rather if they consider the aggrauation of their distresse in respect of the darknes they liue in or are likely to liue in as First that they haue the Diuels as the Rulers of the darknes they liue in who like cruell Iaylers will see to it that they bee kept still in their dungeon with all increase of heauinesse and misery Eph. 6.12 Secondly that their darknes is also the shadow of death a most deadly poisonfull darknes that daily increaseth in the infection and annoyance of it Esay 9.2 Thirdly that they suffer so many kindes of darknes in the vexations and discomforts of each of them Fourthly that it is such grosse darknes so thick and palpable without any mixture of true light or comfort if they had but star-light or moon-light it were some ease Fiftly that they are neither safe walking nor lying still If they walk they go in singular danger for they knowe not whither they go 1. Iohn 2.11 Iob 18.5 6 7. If they lie still and sleep it out they are in danger to be swallowed vp eternally Sixtly that this darknes will not hide from God All they doo is manifest before him Esay 29.15 Seuenthly that it is a continuall darknes it will neuer be day with them so long as they liue in that estate without repentance Iob 15.30 All his daies he eats in darknes Eccles. 5.17 Eightthly that they are in danger euery hour to bee cast into vtter darknes where will bee no ease nor end He knoweth not that the day of this darknes is ready at hand into which if hee fall he shall neuer depart out Ninthly that this is the case of euery vnregenerate man the whole world of them lieth in darknes and not one escapeth it their whole earth is without form and void and their heauens haue no light in them Ier. 4.24 Ob. But wee see wicked men haue ioy and comfort many times Sol. They haue certaine sparkes of light like the light smitten out of the flint first they cannot warme themselues by it nor see how to direct their waies secondly it will quickly goe out thirdly howsoeuer it bee for a time heere yet at length they must lie downe in sorrow Esay 50.10 And the consideration heereof should in the second place much reproue the peruersenes of wicked men and that in diuers respects and considerations First that they can bee silent in darknes as the phrase is 1. Sam. 2.9 that they can liue so securely neuer make mone or humble themselues in their distresse Secondly that they dare which is worse many times call darknes light and light darknes and defend it that they are in as great liberty and safety as the best of them all Oh woe vnto them because they call darknes light Esayâ— 20 Thirdly that they will not come into the light when the dore is opened and while there is spirituall means of light What a thing is this that light is come into the world and the darknes comprehendeth it not Ioh. 1.5 Fourthly this is their condemnation that they loue darknes more then light and preferre their vile condition before the condition of the children of the light Ioh. 3.21 Thirdly let these poore wretches bee instructed if it bee possible 1. To embrace the meanes of light 2. To pray to God to be intreated of them to lighten their darknes doth not hee iustly perish that may enioy the light for asking for it yet and will not Ob. If any ask how may they knowe that they are in darknes Ans. I answer First By the vncapablenes and insensiblenes of the soule in the things of the Kingdome of God Eph. 4.17 1. Cor. 2.14 Secondly By the workes of darknes by the continuall practice of sinne without sound repentance Rom. 13. 1. Iohn 1.6 7. Thirdly in particular by the habituall hatred of the godly because they follow goodnes 1. Ioh. 2.9 11. Fourthly by the absence of God in the vse of his ordinances who is as the Sunne to the Godly Psal. 84.12 And thus of the vse that concerns the wicked Vse 2. Godly men should from hence gather encrease of consolation in their harts from the consideration of Gods mercy in translating them from the Kingdome of darknes into the Kingdome of his deare Loue Col. 1.12 13. they are the men vpon whome God hath accomplished the prophecy and promise of his grace They are the deafe men that are made to heare the words of the book and the blind men that see out of obscurity and darknes Esay 29.18 19. The Lord hath made darknes light before them and brought them being but blind men by a way they knew not Esay 42.16 The people that sate in darknes haue seene great light Esay 9.1 These men are the prisoners that once were in darknes and God sent his owne Sonne to the prison dore to bid them come foorth and shew themselues Esay 49.9 And their deliuerance from darknes should be the more comfortable if they consider First what a world of people are yet couered with darknes Esay 61.1 Secondly that darknes shall neuer returne They enioy a day that neuer shall haue night following Ob. But is there not darknes still in godly men as well as in other men Sol. I answer In some
respects there is and in some respects there is not It is true that in respect of the ignorance yet vpon godly men in this life they may say as it is in Iob 19.8 God hath set darknes in our paths and fenced vp our waies or Iob 37.19 Teach vs what wee shall say vnto him for we cannot order ourselues because of darknes sometimes in their afflictions they may say as aforesaid But yet not withstanding there is great difference betweene the state of the godly and the state of the wicked for First the godly are deliuered from vtter darknes altogether Secondly for their darknes in this life it is true they may bee subiect to such darknes as cloudes may make or an Eclipse but the night is cleane passed with them Rom. 13.12 Thirdly though they haue darknes yet they are not vnder the power of darknes Col. 1.13 He that beleeueth cannot abide in darknes but is getting out as one made free and set at liberty Fourthly their darknes is not a grosse and palpable darknes they can see their way and are all taught of God It is no darknes can hinder their saluation Fiftly though their afflictions may increase vpon them yet God will not forsake them but wil shew them great lights the Lord wil be light vnto them for comfort for the present and will send them the light of deliuerance in due time Sixtly they haue their Patent drawn sealed and deliuered them wherby they are appointed to enioy vnspeakeable light and an absolute freedome from all darknes They are children of light and are borne to singular priuiledges in that respect the time will come when there shall be no ignorance no affliction no discomfort any more Thus of their misery and so of the estate from which they are called Now followeth to bee considered their happines to which they are called exprest by the metaphoricall tearme of light and commended by the Epitheton of maruelous Light Light is either vncreated or created The vncreated light is the shining essence of God infinitely aboue the shining light of the Sunne Thus God is light and dwels in that vnapprochable light 1. Iohn 1.6 1. Tim. 6.16 The created light is that which is made and begotten by God whence he is called The Father of lights Iam. 1.17 and this created light is either naturall or spirituall Naturall is the light of the Sunne in the firmament The spirituall light since the fall was all collected and seated in Christ. As God gathered the light of the two first daies and placed it in the body of the Sunne as the originall vessell of light so did the Lord collect and gather the light together after man had falne and placed it in Christ that hee as the Sun of righteousnes might bee the fountaine of light vnto the spirituall world And thus Christ is said to be light Iohn 8.12 the light of the world that lighteneth euery man that commeth into the world Ioh. 1.9 The beams of this light in Christ are diffused all abroad vpon men and so the light communicated from Christ is either temporall or eternall Temporall light is either the blessing of God in Christ making the outward estates of God's seruants glorious and prosperous Iob 29.3 Hest. 8.16 Or else it is that light that shines vpon the soules of men which must bee distinguished according to the instruments of conuaying or receiuing it The instrument of conuaying it is outwardly the Law and the Gospell and inwardly the Spirit of Christ. The instrument of receiuing it in respect of the general will of God is the vnderstanding or in respect of the promise of grace it is faith The Law is a light Pro. 6.23 of the light of the Gospell 2. Tim. 1.10 2. Cor. 4.6 Knowledge is light Acts 26.18 and of the light of faith Iohn 8.12 Eternall light is the light of heauen where the inheritance of the Saints lieth Col. 1.12 Reuelat. 18.19 It is the spiritual light vpon the soules of men the light of knowledge and faith is heer specially meant which is conuayed and increased by the Gospell Doct. The point then hence is cleer that God's seruants in comparison of their former condition are brought into great light The spirituall light shineth vpon euery one that is to bee conuerted Acts 26.18 God hath promised light to euery penitent sinner Iob 33.28 30. Esay 42.16 And Christ was giuen to bee the light both of Iewes and Gentiles Esay 42.7 and 49.6 Hence it is that Christians are said to be the children of light Luke 16.18 Iohn 12.36 yea light it selfe Eph. 5.6 the lights of the world Phil. 2.15 And thus they are so by reason of the light of Iesus Christ shining in their harts through the knowledge and belief of the Gospell All the world is like vnto Aegypt smitten with darknes and the Godly are like the children of Israel in Goshen Vse The vse may bee first for instruction to the Godly since they are called to such light by Christ they should 1. Beleeue in the light since they see now what they do they should establish their hearts in the first place in the assurance of God's loue since his shining fauour sheweth it selfe in the Gospell 2. They should doo the works that belong to the light they may now see what to doo and therefore ought not to be idle but to work while they haue the light 1. Iohn 2.8 And to that end they should daily come to the light that it may bee manifest that their works are wrought in God Iohn 3.21 And they should now abound in all goodnes and iustice or righteousnes truth Eph. 5.8 9. prouing what that acceptable will of God is verse 10. 3. They should therefore cast away the works of darknes and haue no fellowship with the children of the night but rather reprooue them Eph. 5 7. to 14. For what fellowshippe between light and darknes 2. Cor. 6.17 4. They should in all difficulties and ignorances pray to God to shew forth his light and truth seeing they are called to light Psalm 43.3 Vse 2. Secondly godly men should hence be comforted and that in diuers respects First though they may haue many distresses in their estates yet light is risen to their soules though they may for a season suffer some eclipse of their comfort yet light is sowne for the righteous and ioy for the vpright in heart Psal. 97.11 And the more they should bee glad of their portion in light when they behold the daily ruines of vngodly men The light of the righteous reioiceth when the lamp of the wicked is put out Pro. 13.9 In 2. Cor. 4.4 6. there are three reasons of consolations assigned First the light we haue should comfort vs if we consider how many men haue their mindes blinded by the god of this world and of those many of them great wise and learned men Secondly if we consider what darknes we haue liued in God
There are many amongst vs that for oughâ—â—ee know liue honestly who yet in secret are polluted with desperate abominations as fearefull deceit in their callings prodigious filthines of body or the like 3. Remooue from vs likewise open and notorious offenders such as are drunkards outragious swearers knowne adulterers or fornicators murtherers railers and extortioners For to such belongeth not Gods mercy or Kingdome 1. Cor. 6.9 4. Then separate from vs such as are onely ciuilly honest not religious There are many that are farre from grosse offences either open or secret who are not yet vnder mercy which is discouered diuers waies as by their ignorance For God will not haue mercy vpon people that haue no vnderstanding Esay 27.11 And by their impenitency they neuer soundly and in secret confessed their sinnes to God They neuer mourned for their many corruptions There is a world of inward wickednes which they were neuer humbled for And also by their vnbeliefe they know no way how to bee saued by Christ by effectuall beleeuing on his mercy but think to bee saued by their owne good deeds or else they liue in a generall security not looking after saluation but thinking it enough that they are wel accounted of amongst men 5. Lastly cast out Hypocrites that onely make a shew of godlinesse and haue not the power of it that draw neer to God with their mouthes but haue their hearts farre from him These in vaine worship God These are Iewes outward but haue not the circumcision of the heart and therefore their praise is not of God You may easily conceiue how small a number will remaine if all these bee deducted out of the societies of Christians Secondly if they withall consider that if mercie bee not obtained all else is in vaine It doth not profit him to obtaine credit riches friends in this world long life or ought else if hee obtaine not mercy what shall it aduantage thee to obtaine the whole world if for want of mercy thou lose thine owne soule Thirdly it increaseth their misery that they may dye in the case they are in For either God may take away the meanes of mercy from them or may leaue them to so much insensiblenesse as they may remoue themselues from the meanes of mercy or God being prouoked by their long obstinacy may deliuer them vp to a reprobate sence or God may suddenly take them away by death and then woe vnto them it had beene better for them they had neuer beene borne Quest. But some one may aske What should bee the cause that so many obtaine not mercy of God seeing God is in his owne nature so gracious and they are in so great need of mercy Ans. I answer that the cause why some obtaine not mercie is First because they seek it not they bee at a great deale of care and paines many times to seek other things but they altogether neglect their owne mercy and seeke not for it Now God stands vpon that That hee will bee sought vnto The house of Israel must know that though God bee many waies gracious as is shewed at large Ezec. 36.25 c. yet for all this hee will bee sought vnto or else euen Israel may want mercy verse 32. Secondly others are so farre from seeking mercy that they refuse mercy when God in the Gospel daily calles vpon them and beseecheth them to be reconciled yet they are so busily imployed in following foolish vanities that they forsake their owne mercy Ionas 2.8 They will not answer when God calls but reiect his Word and grieue his good Spirit and abuse his patience and bountifulnes and so heape vp wrath against the day of wrath Thirdly others seek mercy but they seeke it not aright they faile in the manner as either they seeke it coldly and carelesly praying but for fashion sake or with their lips without power of affections They speak for mercy but they doe not care for mercy They neither obserue nor regard whether their petitions bee granted or denied and this is the condition of the ordinary sort of men or else they seek mercy corruptly without sincerity of the heart As when men pray God to forgiue them the sinnes which yet they mind not to leaue Now this is a shamefull kind of seeking mercy For God stands vpon it that wee must forsake our wickednes or else hee will not forgiue Esay 55.6 2. Tim. 2.19 Or else lastly men seeke it too late as Esau sought the blessing when it was gone Heb. 12.15 They may call when God will not answer Pro. 1. Zachar. 7. And this is the case of some that put off their repentance vntill the latter end But haue now obtained mercy Doct. The godly are exceeding happie in the obtaining of Gods mercy All that are called in Christ Iesus euen all that haue truely repented themselues of their sinnes are certainly vnder mercy and in that respect in a maruelous safe and happy condition Three things are distinctly imported in the obseruation First the one is that God is mercifull Mercy may bee obtained Ionah 4.2 Psal. 116.5 and 86. Secondly that penitent sinners doe obtaine mercy Ioel 2.13 Esay 55.7 Thirdly that such as haue obtained Gods mercy are in a maruelous happy case in comparison of what they were before in It is inough if we obtaine mercy whatsoeuer wee obtaine not Hence the Phrase Thou hast couered him with thy mercie And our happines in respect of the interest wee haue in Gods mercie is the greater if wee consider either the properties or the effects of God's mercy There are foure admirable properties in the mercy of God which he shewes to his people First his mercy is tender mercy Psalm 51.1 which he shewes in diuers things as 1. That he is full of compassion in pitying the distresses of his people no father can so pity his childe Psalme 103.13 Hence his bowels are said to be troubled for them or to sound in him Where is the sounding of thy bowels saith the Prophet Esay 63.15 Ier. 31.20 The word Misericordiam imports as much for it sounds misery laid to the heart God then is mercifull in that he laies our miseries to his heart 2. That he waits to shew mercy Esay 30.18 watching for all oportunities as it were to preuent vs with his blessings 3. That he is slowe to anger not easily stirred to displeasure when he hath shewd his fauor Psal. 103.1 He is a God of iudgement that considers the weaknesses and infirmities of his seruants as knowing whereof they are made Esay 30.18 Psalm 103. 4. That if he do see some more preuailing euils in his people yet hee will spare as a father spares his onely sonne Mal. 3.17 And if hee doo chide yet hee rebukes his people still with great affection Ier. 31.19 and he wil quickly giue-ouer and not chide alwaies Psalm 103. He is ready to forgiue as soon as they call vnto him Esay 65.23 and 55.7 Psalm 103.
estranged from their lusts and therefore the wrath of God came vpon them Psalm 78.29 30 31. 2. Because they make vs resemble the diuell Iohn 8.44 3. Because they hinder the power of the Word from them they will neuer come to the knowledge of the truth 2. Tim. 3.6 4. Because it brings the soule in bondage so as all the conuersation of the soule is in a manner about those lusts of the flesh Eph. 2.2 5. Because they make all their praiers abominable Iam. 4. 6. Because sometimes they are scourged with a reprobate minde being giuen vp to their lusts Rom. 1. 7. Because they may drown the soule in perdition 1. Tim. 6.9 If godly men entertain these inward euils in their thoghts affections many euils wil follow 1. They hinder the Word 2. They grieue the good Spirit by which they are sealed to the day of redemption 3. They harden the heart and blinde the vnderstanding 4. They hinder good duties Gal. 5.17 5. They wound the soule 6. They make the mind foule and loathsome they defile 7. They may bring outward iudgements vpon thee or inward terrours of conscience Vse The vse may bee partly to declare the misery of such Christians as are falne away from the acknowledgement of the truth by intertaining these loathsome lusts of whose fearfull estate at large 2. Pet. 2.18 to the end Partly it should work in all the godly obedience to the Counsell of the Apostle heer in abstaining from these lusts as greeuous hurts to the soule or their soules They should put on the Lord Iesus in sincerity and neuer more take care to fulfill these lusts of the flesh Rom. 13.13 Thus of these words in the coherence The sence will bee more full if wee consider more at large two things in the words First what the soule is Secondly what this warre in the soule is Two things haue made the inquiry about the soule exceding difficult The first is the nature of the soule For it is a spirituall essence and therefore wonderfull hard to bee conceited of There bee three things cannot fully bee conceiued of or defined by man first God secondly an Angel and thirdly the soule of man Now besides this transcendency as I may call it of the soule the fall of man and custome in sinne and the remainders of corruption in the best haue made this doctrine so hard that wicked men scarce discerne that they haue a soule and godly men are very ignorant and impotent in conceiuing the condition of the soule This word soule is diuersely accepted in Scripture for it signifies sometimes The life of man as Math. 6.25 Bee not carefull for your soules what yee shall eat c. Christ because looke what the soule is to the body that is Christ to the whole man so Psalme 16.10 Thou wilt not leaue my soule in Hell that is Christ Acts 2.25 29. c. and 13.35 36. The dead bodies Leuit. 19.28 The whole man so Gene. 46.26 by a Synechdoche But heere it signifies that part of man which is called his spirit By the soule then wee vnderstand that part of man which is inuisible inuisibly placed within the body of man Now the things which are fit for vs to inquire into and know concerning the nature and excellency of the soule may be comprised briefly in this description of the soule The soule of man is a substance incorporeall inuisible and immortall created of God and vnited to the body and indued with the admirable faculties of vegetation sence and reason to this end principally that God might be of man truely acknowledged and duly worshipped Euery branch of this description containes an excellent commendation of the soule and should much affect vs with admiration of Gods workmanship and his loue to vs in making vs such excellent creatures and withall it should breede in vs the care which the Apostle heere calles for of auoyding all things that might defile our precious soules The soule is the abridgement of the inuisible world as the body is the abridgement of the visible world Man is rightly said to be a litle world God made man last and in man made an Epitome of all the former works For all things meet in man who consists of a substance partly corporeall and partly spirituall For all things which God created besides man are either such creatures as are discerned by sence being bodily or such creatures as are remoued from sence being spirituall as the Angels Now I say man may resemble both sorts of creatures the visible in his body and the inuisible in his soule Now the former description of the soule of man doth commend the soule for seuen things First that it is a substance Secondly that it is incorporeall Thirdly that it is immortall and cannot die Fourthly that it is created of God immediately Fiftly That it is ioyned to the body after a wonderfull manner Sixtly that it hath these excellent faculties Seuenthly that heereby man hath honour to know God and his works which all other creatures in this visible world want The first thing then to bee inquired after is what the soule is in respect of the being of it and this I must answer first by remoouing from the consideration of it what it is not First the soule is not the harmony or right temper of the harmonies of the body as Galen that great Physician is said to affirme which appeares euidently by these reasons 1. That then euery body in which the harmonies or foure elements are tempered should haue a soule in it and so stones should haue soules yea such as mā hath indued with reason c. And therefore simply the soule cannot be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or temperature of the elements or humours 2. It is apparant that the soule gouerns the excesses which arise from the humours of the body as a man that by temper is apt to bee angry or heated yet hath somthing within him which bridles this anger notwithstanding the heat of his body 3. If the soule were nothing else but the temperament of the humours then it were but a meer accident in that it can bee present or absent as the corruption of the body but wee see that cannot bee For remoue the soule from the body and it ceaseth to bee a liuing body 4. By Scripture it is euident that when the body was formed the soule as a thing distinct from it was infused into it by God himselfe Genesis 2.7 Secōdly the soul is not a power force or faculty infused into the body by which is is able to liue or moue or work For then remoouing the body from it it cannot subsist whereas we shall proue afterwards that the soule will subsist without the body and therefore cannot bee an accident in the body or a power onely of the body Besides the soule is the subiect of vertues and vices of sciences and arts Now no accident can be so Thirdly the soule
of the soule that ouercomes the former resolutions and wil obey and that it doth by making euil present when she should do good or by hindring and dulling of the affections of the heart or by casting in of other proiects of purpose to breed distractions in the time of dooing good duties Rom 7. 5. By lusting that is by bringing-in of contrary desires euill concupiscences longings after forbidden things and in these lusts vsually the flesh combines with the outward aduersaries of the soule the world and the diuell and kindles the fire of those inordinate desires by dalliance with the world or the diuel 's temptations And thus of the second point The third thing is a question Why GOD should suffer the soule to be thus annoyed by the flesh saying He could haue made man again in Christ as he made Adam in Paradise and so haue vtterly abolished the flesh For answer heerunto three things may be said First that we are bound with all thankfulness to praise God for that grace he hath giuen vs in Christ though it bee not full perfect and so ought not to reason with GOD why he gaue vs not more grace and the rather because wee look for a time when wee shall bee more happy in that respect than euer Adam was and besides though grace giuen vs bee imperfect in respect of degree and so lesse than Adam's was yet it is perfect in respect of continuance and so it is better than Adam's Thirdly there may be diuers reasons assigned why GOD did suffer the flesh to remain in vs after calling for a time that is while wee warre in this world for 1. It shewes the greatnes of God's power that can keep vs notwithstanding such continual danger we are in 2. By this conflict diuers graces of the Spirit are raised vp and exercised which else were of little vse as godly sorrow pouerty of spirit desire of death and faith also hath much imployment about this combate 3. By this combate all the graces of God's Spirit are proued to be right and not counterfet in the true Christians for no man can constantly beare armes against the flesh but hee is a new creature This combate then serues for the triall of the gifts and graces of Christians 4. By this combate wee are cured of the horrible disease of self-loue pride in our selues and made more to loue God and trust in him as knowing that we deserue no fauour at his hand nor can be strong in our owne might 5. It is equall we should war before we triumph that wee should fight in the battels on earth before we raign in heauen Lastly it makes heauen and grace more precious in our sight and breeds in vs a desire to bee dissolued and so warns from the loue of this present euill world In the fourth place we must consider by what means the soule may preserue it self against the treacheries and assaults of the flesh and so the means is to be vsed either before the conflict or in the conflict or after the conflict Before the conflict if wee would take a sound course to bee preserued against the danger of the flesh we must look to these things 1. We must stand vpon our guard and keep a daily watch ouer our hearts and waies and not be retchlesse to despise our owne waies or neuer take notice of our hearts hee liues dangerously that liues securely we must take a diligent view of our owne naturall dispositions to bee able to discerne distinctly what it is the flesh vsually is prone to or imployed in 2. We must bee sure to commit our selues to God and by faith lay hold vpon Iesus Christ and settle our selues in our assurance for that cuts off many of the maine aduantages of the flesh especially it quencheth all those hellish darts that arise from doubtings and despaire which is to discerne the flesh 3. Wee must quicken in vs our hope of a better life for that will shew vs so much glory to bee had in the seruice of Christ as all the motions of the flesh will seeme vaine in comparison wee are neuer allured by the lusts of the flesh but when wee haue forgotten heauen or are destitute of the liuely hope of it 4. We must bee sober in the vse of outward things 1. Pet. 1.13 and remoue from the flesh those things wee obserue the flesh to bee apt to dally withall if the flesh could be diuorced from the world there were little or no danger 5. Wee must with all readines vpon all occasions entertaine all good motions any way cast into vs by Gods Spirit for as those are set vp and nourished the flesh is subdued and kept vnder 6. Wee must daily commit our selues and our soules to God by prayer and beseech him to keepe vs and accordingly to begge strength to auoid those euils which by nature wee find our selues most prone to 2. Tim. 1.12 Now if the flesh notwithstanding doe on the sudden either prouoked by the world or entised by the deuill make assault and lust after euill things then in the conflict our armour must be 1. Contrary lustings Gal. 1.17 The Spirit must lust against the flesh by raising vp holy desires and loathing of those base affections of the flesh 2. Prayer we must crucifie them drag them before the Crosse of Christ and there accuse them shame them iudge them condemne them and begge vertue from the death of Christ to kill them 3. The Word of God For as Christ beat away the deuill by alleaging what was written so should wee get store of places of Scripture which wee might alleage to our owne hearts when wee are entised to any sinne and so the promises of the Gospell would bee as shooes to our feete that neither thorny care prick nor vaine pleasures defile vs and so those promises are because they both shew vs greater things then fleshly pleasures can bee and withall shew vs such treasure in Christ as may free vs from liuing in care Two rules are of excellent vse for this purpose 1. To silence the flesh When it assaults not to suffer it to plead much but presently resist it 2. To looke to the beginnings of any corruption not to dallie with it and giue it way vpon pretence of safety for it may strangely prouoke and beyond expectation if it bee not looked to at first After the conflict wee must remember two things 1. To giue thanks to God for the help of his presence as accounting it a singular fauour to be protected against so vile an enemy 2. To take heed of security so to consider of our present deliuerance as to looke for more conflicts In the fift place it is profitable considering what reasons Christians haue to bee carefull of themselues and attend their soules in respect of the flesh for 1. This combate is a dayly combate the warre is neuer at an end it is an aduersary that neuer takes so much as a day
is not the time of visitation among men but some certain season onely Quest. But how may we knowe when this season of grace is Ans. It is then when God sends the Gospell to vs in the powerfull preaching of it when the light comes then comes this day when the doctrine of saluation is comne then the day of saluation is comne and God offers his grace then to all within the compasse of that light God keeps his visitation at all times and in all places when the Word of the Kingdome is powerfully preached the time of the continuance of the means is the day heer meant in a generall consideration But if we look vpon particular persons in places where the means is then it is very hard precisely to measure the time when God doth visit or how long he will offer his grace to them onely this is certaine that when God strikes the hearts of particular men with remorse or some speciall discerning or affections in matters of Religion and so bringeth them neer the Kingdome of God if they trifle out this time and receiue this generall grace in vain they may be cast into a reprobate minde and into incurable hardnes of heart and so God shuts the kingdome of God against them while it is yet open to others Mat. 3.12 Esay 6.10 compared with Mat. 13.14 15. Vse The vse is for the confutation especially of the madnes of many men that so securely procrastinate and put off the time of their repentance as if they might repent at any time neuer considering that the means of repentance may bee taken vtterly from them or that they may bee cast into a reprobate sense or that death may suddenly preuent them or that the times are onely in GOD's hand it is he that appoints and beginnes and ends this day of visitation at his owne pleasure yea he doth not allow to all men in euery place the like space of time for the continuance of the means This day lasteth in some places to some men many yeers whereas in other places the Kingdome of God is taken away from them in a short time as when the Apostles in the Acts were driuen from some Cities after they had been in some places but a yeer or two in others but a month or two in others but a day or two If men obiect that the thief on the Crosse did delay and yet found the visitation of grace at his last end I answer foure things First that the thief was by an vnexpected death preuented of a great part of that time he might haue liued by the course of nature and therefore his example cannot patronize their resolution that think they may safely put ouer all till their last end and yet suppose they may liue the full age of the life of man Secondly what can the example of one only man help them seeing thousands haue perished at their later end going away without any repentance or grace Why rather doo they not fear seeing so many millions of men are not visited in their later end yea at the very time the other thief repented not so that that example can shew no more than that it is possible that a man should finde grace at the end it doth not shew that it is probable or vsual Thirdly they should shew the promise of grace not such men as wilfully neglect the present means and put all off to their later end What can bee concluded from an example when God's promise cannot be shewd If any obiect that they haue a promise for the Scripture saith that At what time soeuer a sinner repents himself from the bottom of his hart God will forgiue him I answer that this sentence doth contain no such promise for it only promiseth forgiuenes to them that repent at any time but it doth not promise that men may repent at any time when they will Besides the words in the Prophet Ezechiel are onely In the day that he turneth which import nothing to proue that a man may repent in any part of his life when hee will Fourthly the conuersion of the thief was without means miraculously by the diuinity of Christ and is recorded among the works of wonder such as were The raising of the dead the trembling of the earth the darkning of the Sun and the like and if men dare not be so foolish as to expect that at their pleasures these other wonders should bee done then neither may they in that of so late conuersion without means If others say that Men were hired into the vineyard at the eleuenth houre and were allowed and rewarded as well as they that went-in at the third houre I answer that The drift of the parable is onely to shew that men that had the means later than other men may yet bee saued it cannot bee stretched to so large a sense Besides being a parable it may illustrate but cannot prooue without some other Scripture to which it serues as an illustration But my speciall answer is this that those men were neuer hired before the eleuenth houre they went in so soon as any came to hire them And so it is true that if men haue liued till extreme old age and neuer had the means till then they may haue as much hope as they that had the meanes in their youth but that wil not warrant the presumption of such as being called the third houre will not go in till the eleuenth houre Vse 2. And therefore the second vse should bee for instruction to perswade all that minde their owne good to walk and work while they haue the light while it is yet to day before the shadowes of the euening be stretched out as our Sauiour exhorts in the Gospell we should bestirre our selues to make all the profit we can of the present meanes God affordeth vs for the night may many waies come vpon vs ere wee bee aware For first who knowes how soon the night of death may come vpon any of vs and then if we haue no oile in our lamps it will be too late to go to seek Secondly the night of restraint may come vpon vs the means may be taken away wee are not sure how long the Candlestick may continue before it bee remooued God may take away good shepheards and suffer idle shepheards to succeed in the room of them Besides a mighty storm of cruell persecution may surprise vs. Thirdly the night of temptation may come and so for the time frustrate the life of the means for either God may hide himself from vs and then the Sunne will bee set to vs euen at noon day or God may hide the power of the Word from vs euen when it is of power to others as Dauid imports Psal. 119. when hee saith Lord hide not thy Commandements from mee or the Lord may restrain the spirits of his seruants that speak vnto vs for the hearts of the Apostles themselues were
inward deuotion of the heart that will constraine them to the care of the outward worship he would haue them then be sure of the feare of God in their hearts The feare of God is sometimes taken generally for the whole worship of God sometimes more especially for one part of the inward worship of God and so I thinke it is to be taken heere The feare of God is either filial or seruile the one is found onely in the godly the other in the wicked A seruile feare is the terrour which wicked men conceiue concerning GOD onely as a Iudge whereby they onely feare God in respect of his power and will to punish for sinne and it is therefore seruile because it is in them without any loue to God or trust in God and would not bee at all if his punishments be remoued It is the filiall feare is heer meant this feare of God is heer peremptoâ—ily required of Christians as it is in other Scriptures Psalm 2.11 and 38.8 Prouerbs 3.7 Esay 8.13 This filiall feare to God is an affection which God's children beare to God whereby they reuerence his glorious nature and presence and withall carefully honour him in his Word and Works beeing affraid of nothing more than that they should displease him that hath been so wonderfull good vnto them That this definition of the true and filiall fear of God may be rightly vnderstood and formed in vs we must knowe that there are six distinct things we should feare and stand in awe of in God First his Majesty and glorious Nature we cannot rightly think of the transcendent excellency of God's Nature and supreme Majesty as King of all kings but it will make vs abase our selues as dust and ashes in his sight Gen. 18. If wee feare Kings for their Majesty how should wee tremble before the King of kings If the glory of Angels haue so amazed the best men how should we be amazed at the glory of God! Secondly his iustice and singular care to punish sinne should make the hearts of men affraid and wo to men if they feare not for according to their feare is his anger Psalm 90. Thirdly his goodnes is to be dreaded of all that loue God and this is the proper feare of God's Elect To feare God for his iustice may bee after a sort in wicked men but to fear God for his goodnes is onely found in true Conuerts Hosh. 3.5 Fourthly his Word is to be feared because it is so holy and pure and perfect and mighty in operation this trembling at God's Word God doth not onely require but accept very graciously Esay 66.3 And so godly men doe tremble as much at God's Word as at his blowes Fiftly his mighty works and maruelous acts are to bee exceedingly reuerenced of what kind soeuer Reuel 15.3 4. Lastly if God would neuer punish sinne nor chide men for it by his Word yet the very offence of God ought to bee feared and is in some measure by all godly Christians Vses The vse may bee diuers First wee should bee hence incited to seeke the true feare of GOD and to labour to fashion our hearts to it it being a speciall part of the Apostles charge wee should specially respect it And it is not vnprofitable to consider some motiues that might beget in vs an earnest desire after it and care for this true pious and filiall feare of God First if wee respect our selues wee should striue to bee such as feare God For if wee were neuer so good subiects to Princes or neuer so courteous and fair-dealing men in our carriage towards all sorts yet if we did not feare God we were but vile creatures that had not the qualities of a man in vs. For to feare God and keepe his commandements is the whole property of a man Eccles. 12.13 And the feare of God is the beginning of wisdome Hee is not a compleat man that doth not feare God that is all in all Iob 28.28 Secondly if wee consider what God is Hee is our Master and therfore where is his feare Malac. 1.6 hee is our praise our good God hee worketh fruitfull things and wonderfull and shall wee not feare him Ierem. 5.22 Deut. 10.20 Thirdly if wee consider but the benefits will come vnto vs if we be Religious persons truely feare GOD great is the Lords mercy towards them that feare him Psal. 103.11 whether wee respect this life or a better life whether wee looke for temporall or spirituall things For temporall things such as feare God haue a promise of great prosperity Deut. 5.29 Eccles. 8.13 If any thing bee welcome as prosperity in this world it is Religion and the feare of God For to him that feareth God is promised wealth and riches Psal. 112.1 3. and honour and long life Pro. 10.27 and 22.4 protection from the pride of men and the strife of tongues Psa. 31.19 and strong confidence Pro. 14.26 and they shall want nothing Psal. 34.9 And for spirituall things the secrets of the Lord are with them that feare God and hee will shew them his couenant Psal. 25.14 and the Sunne of Righteousnes shall rise vnto them that feare God and there shall bee couering vnder his wings and they shall goe forth and grow as fat calues Mal. 4.2 and the Angels of the Lord shall pitch their tents round about them that feare him Psal. 34.7 And for eternall things there is a booke of reuelation to such as feare God where God keepes the records of them and all the good they say or doe Mal. 3.16 and at the day of Iudgement they shall haue a great reward Reuel 11.18 Great are the priuiledges of such as feare God in this life but who is able to expresse how great the goodnes is as the Psalmist saith which God hath laid vp for them that feare him Psal. 31.19 And if it should so fall out that God should not see it â—it to giue vs any great estates in this world yet a little is better with the feare of God then great treasures and those troubles therewith which the sinne of man or the wrath of God will bring in with them But if wee would haue these benefits wee must bee sure that wee do indeed and truely feare God For there are many men in the visible Church that beare the name of God's people which yet God protests against as such as do not feare him indeed as First they that pitty not men in affliction feare not God Iob 6.14 Secondly they that oppresse their neighbours by any cauill or vniust dealing as by vsuâ—y or the like feare not God Leuit. 25.17 36. Thirdly they that make no conscience to pay their tithes or at least will not giue first fruites or free will offrings such as will pay no more for religious vses then they are forced vnto these feare not God Deut. 14.23 Mal. 1. Fourthly they that account it a burthen and a course of no profit to
serue God or to bee so religious Mal. 3.14 15. Ios. 24.14 Fiftly they that make no conscience of secret sinnes or hypocrisy in God's worship these feare not God because they set not the Lord alwaies before them nor feare to omit or do such things as the world cannot take notice of Sixtly they that meddle with the seditious or changers how forward soeuer they seeme in religion yet such as are set to bee so inclinable to bee led by changers haue not the true feare of God in them Prou. 24.21 Seuenthly they that liue in any knowne sinne and make no conscience to depart from iniquity Prou. 3.7 and 14.2 Such are they that are mentioned in the Catalogue Mal. 3.5 sorcerers adulterers c. especially the men that bless themselues in their hearts when they are guilty of hatefull sinnes Psal. 26.1 2 4. On the other side such as truely feare God may bee knowne by these signes First they make conscience to obey God in their liues and keepe his ordinances Deut. 6.2 They shew that they feare him by seruing of him Secondly they doe beleeue God and his seruants speaking to them in his name This was a signe the Israelites feared God because they beleeued God and his seruant Moses Exod. 14.31 Thirdly they that truely feare God do depart froÌ„ euil dare not liue or allow themselues in any knowne sinne whether it bee sinne in opinion or in life In opinion they that feare God will giue him glory though it be to change for the opinions not onely they but all the world haue held Reuel 14.7 And so in practice he that truly feares God â—ates all sin in some measure It is a â—oule signe one doth not feare God when hee will not forsake his errours or faults though he be conuinced of them Fourthly they that make a conscience of it to obey God in all soundnes of practice in their conveâ—sation and so not onely in worshipping him with reuerence Psal. 5.8 but in striuing to doe all the good duties God requires Psal. 5.8 and that this signe may be applied effectually wee may try ourselues by our obedience to God whether our feare of him bee right or no. First if we obey in secret and dare not leaue vndone such things as no man can charge vs withall and doe withall striue against and resist the very hypocrisie of the heart and stand in feare of God's offence for the euils are found in our very thoughts this will proue vs to feare God soundly in truth and vprightnesse of heart Iosh. 24.14 Col. 3.22 When we set the Lord alwaies before vs and with desire to approue our selues to him it is an excellent signe Secondly When wee heare the Word of God and are told what to auoide or doe wee are then tried whether we feare God soundly or no For if we dare not delay but make Conscience of it to practise God's will as fast as wee know it it is a good signe but otherwise it is a foule signe that many Christians that make a fayre shewe are not sound because they are not afraid to liue in the sinnes God reproues by his Word nor to leaue still vnperformed the Precepts Counsels and directions are giuen them from day to day The Religion of many that seeme to bee of the better sort is a meere formality as this very signe proues Psal. 86.11 Isaiah 50.10 Thirdly a great guesse may be had at mens feare of God by their care and Conscience they make of their obedience in their particular calling A man may haue comfort that his feare of God and profession of Religion is right if hee hate idlenesse lying couetousnesse deceit frowardnesse and vniust dealing in his calling For though to deale iustly with all men be no infallible signe of the true feare of God yet it is a probable one and where it is not there can be no true feare of God Thus Magistrates must proue that they feare God 2. Chron 19.27 Exod. 18.21 and thus euery man in his place yea if women would haue the reputation to be such as feare God they must let their workes prayse them If they be idle froward vndutifull busie-bodies and carelesse of their domesticall duties what feare of God can bee in them Fourthly it will be manifest that our obedience flowes from the true feare of God if we will obey against our profit or ease or credit or our owne carnall reasons or affections Hereby the Lord said he knew that Abraham feared him because he spared not his owne sonne c. Gen. 22.12 And thus of the feare of God The last part of the charge concernes our loyalty to the King Honour the King The Apostle intends in these words but briefely to vrge the practice of their duty vrged in the exhortation Verse 13. saue that the tearmes haue something in them of explication of that doctrine and something for confirmation For we must honour the King 1. In our hearts 2. In our words 3. In our workes First we must honor him in our hearts and shew it two waies 1. We must not curse the King no not in secret no not in our thoughts We must not entertayne impatient and vile thoughts of the King but from our hearts esteeme him for his greatnesse authority and gifts 2. When the King commands any thing that seemes to others or to vs harsh inconuenient or doubtfull we must honour the King by interpreting his Laws in the best sence If loue must not thinke euill but hope all things of all sorts of men then much more of Kings It were greatly to bee longed for that this note might enter into the brests of some men they would then bee afraid to charge so much euill of the Kings ordinances not onely when they might finde a fairer sence but oftentimes expresly against the intent and meaning of the ordinance Secondly wee must honour the King in our words three waies 1. By reuerent speeches to them and of them 2. By a thankfull acknowledgement of the good is in them and wee receiue by them 3. By praying to God with all manner of praier for them 1. Tim. 2.1 Thirdly we must honour them in our works 1. By paying their tributes and customes 2. By submitting and yeelding to their ordinances preferring the obedience to their ordinances before the censures or contrary opinions of what men soeuer and this is the maine thing intended verse the 13. of this Chapter And therefore I will omit the larger handling of this point in this place Verse 18. Seruants bee subiect to your Masters with all feare not onely to the good and gentle but also to the froward HItherto of the duties of subiects and so of the exhortation as it is politicall and concernes the Common-wealth Now the Apostle proceeds to giue directions oeconomicall that concerne the family or houshould gouernment Before I consider of the particular exhortations something would be said in generall concerning a family A
good Conscience and the other is that a man runnes onely blindefolded so long till death and hell may seaze vpon him Thus of the effects of an euill Conscience The meanes how Conscience may bee made good follow That an euill Conscience may bee made good two things must bee looked into First that wee get a right medicine to heale it Secondly that we take a right course in application of the medicine First the medicine for the curing of an ill Conscience is onely the blood of Christ the disease of Conscience is of so high a nature as all the medicines in the world are insufficient nothing but sprinkling it with blood will serue the turne and it must bee no other blood then the blood of the immaculate Lambe of God as the Apostle shews Heb. 9.14 The reason of this is because Conscience will neuer bee quiet till it see a way how GODs anger may bee pacified and sinne abolished which cannot be done any way but by the blood of Christ which was powred out as a sacrifice for sinne Now vnto the right application of this medicine foure things are requisite First the light of knowledge Secondly the washing of regeneration Thirdly the assurance of Faith Fourthly the warmth of loue First knowledge a man must haue both Legall and Euangelicall For they must knowe by the Law what sinnes lie vpon the Conscience and trouble it and they must knowe by the Gospel what a propitiation is made by Christ for sinnes And for the second an euill Conscience will neuer bee gotten off vnlesse our harts bee sprinkled and washed from the filth and power of the sinnes which did lie vpon the Conscience Heb. 10.22 1. Tim. 1.5 Now vnto such remouing of such sinnes from the hart two things are requisite First that by particular confession wee doe as it were scratch off the filth of those sinnes that foule the heart and trouble the Conscience Secondly and then that wee wash our harts and dayly rinse them with the teares of true repentance and humiliation before God for those sinnes Thirdly assurance of faith is necessary to the cure of an ill Conscience because faith is the hand that laies on the medicine A man must apply the sufferings of Christ to himselfe and beleeue that Christ did satisfy for those sinnes that lie vpon the conscience and must accordingly all to besprinkle the conscience with that blood of Christ and then of an euill Conscience it will presently become good but men must looke to one thing and that is that their faith be vnfayned For Conscience will not be satisfied with the profession of faith they must beleeue indeed and with their harts and with sound application of the promises of the Gospell concerning the bloud of Christ or else Conscience will not bee answered Heb. 10.22 1. Tim. 1.5 Fourthly the heate of loue must bee added a man must so apply the blood of Christ as that his owne blood bee heated in him with affection both towards God and Christ and Christians Christian loue doth put as it were naturall heat into the Conscience and makes it now receiuing life by faith to bestir it selfe in all the works either of seruice to God or duty to men 1. Tim. 1.5 Heb. 9.24 Knowledge bringing it light Mortification making it cleane Faith curing it and putting life into it by sprinkling it with the blood of Christ and loue infusing or rather inflaming it with the heate of life All these things are requisite though I stand not vpon the precise order of the working of euery one of these Thus how conscience may bee made good Now I might adde a direction or two how Conscience may doe her worke aright that is a good Conscience and not doe ill offices in the soule Two things I say are of great vse for the guiding of a good Conscience First that in all her proceedings shee must follow the warrant of Gods word Secondly that shee doe not mistake in iudging of particular actions she must bee sufficiently informed about our Christian liberty For vnlesse the conscience discern that we are freed from the malediction of the Law and from the rigorous perfection of obedience and haue restored vnto vs a free vse of all things indifferent and the like shee may bee ouer-busy and troublesome disquieting the hart and restrayning the ioyes should refresh and support a man Thus of the meanes how Conscience may bee made good the signes of a good cōscience follow First by the opposition it makes against the remainders of sinne in the godly It maintains a constant combating against the law of the members hauing at command the law of the minde It doth not onely resist grosse euils but euen the most secret corruptions in the heart of man This Paul discerned in himself Rom. 7. of doing God seruice Secondly by the manner of exacting of obedience for a good Conscience First doth incline a man to doo good duties not by compulsion but a man shall finde that he doth them by force of an internall principle in himself Secondly it cannot abide dead works a good Conscience abhorres all cold and careless or luke-warm or counterfet seruing of God it puts life into all good duties it exacteth attendance vpon God in doing them Heb. 9.14 Thirdly it more respecteth GOD than all the world or the man himself and therefore wil compell a man to obey against profit and pleasure and liking of the world 2. Cor. 1.12 Fourthly it requires an vniuersall obedience it would haue all God's commandements respected and therefore Paul saith I desired in all things to liue honestly Heb. 13.18 The allowing of one sinne shewes the deprauation of the Conscience if it be a knowne sinne and still tolerated As one dead flie will spoyle a boxe of pretious oyntment I say one dead flie tho many liuing flies may light vpon a boxe of oyntment and doe it no great hurt So a godly man may haue many infirmities and yet his Conscience bee sound but if ther be one corruption that liues and dies there that is such a corruption as is known and allowed and doth by custome continue there it will destroy the soundnesse of the best Conscience of the World and doth vsually argue a Conscience that is not good Fiftly a good Conscience doth require obedience alwayes Thus Paul pleades I haue serued God till this day It doth not command for God by fits but constantly Act. 23.1 A third signe is that a good Conscience is alwaies toward God it still desires to bee before God it seekes God's presence it reckons that day to be lost and that it did not liue as it were when it found not the Lord or had no fellowship or conuersation with God A good Conscience is like a good Angell it is alwaies looking into the face of God Act. 23.1 Thus of the signes The benefits of a good Conscience are many and great for First it is the best
9.1 and 67.2 5. Where is that walking with God required in Scripture Who doeth alwaies set the Lord before him Where are those soliloquies betweene the soule and God Are not many content to goe weekly and monthly without speaking to God And thus of the defects concerning the first table In the second table diuers things may be noted as were defectiue in the parts of righteousnes as First there is a generall defect of mercy men doe exceedingly faile in that liberality to the distressed and poore seruants The bowels of mercy are euery-where shut vp either altogether or in the neglect of many degrees and duties of mercy Secondly in many Christians there is a fearefull want of meeknes they being guilty of daily sinnes of passions and worldly vexations and that many times with a kinde of wilfulnes against knowledge and conscience Thirdly The cares of life and worldlines doe striue and blemish the conuersation of many and discouer a strange defect of that contempt of the world should bee in them Fourthly domesticall disorders doe euen cry to heauen against many husbāds for want of loue and of most wiues for want of obedience and of seruants for want of diligence and faithfulnes in their places And thus men faile in the parts of righteousnes In the manner of weldoing many things are wanting first both in the generall weldoing of good duties secondly and in speciall affection to God thirdly and in the manner of Gods seruice In Generall First zeale of good workes is exceeding defectiue in the most Tit. 3.14 Men shewe not that willingnes and feruency of affection should bee shewed in all parts of righteousnes men doe not lift vp their hearts in Gods waies Gods commandements are vsually grieuous and tedious Secondly there ought to bee a holy feare in the practice of their good duties 1. Pet. 3.2 which is vsually wanting men do so much trust vpon themselues and doe duties with such boldnes neglect of their waies whereas they should feare alwaies Pro. 28.14 Oh that meeknes of wisdome required Iames 3.9 where is it to bee found Thirdly men are not circumspect to make conscience euen of the least duties as they ought and to obserue to doo them euen to watch for the opportunity of well-doing and to look to the means of the performance of euery duty and to abstaine from the very appearance of euill and to bee discreet in looking to the circumstances of time place persons c. Eph. 5.15 Deut. 5.32 Fourthly there is great want of moderation in Christians for either they are iust ouer-much in conceiuing too highly of themselues for what they doo or else they are wicked ouer-much in thinking too vilely of their works Eccles. 7. Fiftly men are strangely negligent in the growth of grace and knowledge men stand still and doo not prosper and striue to increase in euery good gift as they ought 2. Peter 3.18 Many graces are not strengthned and many works are not finished Secondly in mens affections to God how are men defectiue Where is hee that loues the Lord with all his hart and all his might and all his soule Deut. 30.6 and 6.3 Thirdly in God's worship these things are in many wanting 1. Reuerence and that holy feare which should bee shewed when wee appeare before the Lord Heb. 12.28 2. Men vsually forget to doo all worship in the Name of Christ Col. 3.17 3. The care of praising of God that is of looking to God's acceptation in all seruice is much forgotten Heb. 12.28 4. The desire of vnity and consent in iudgement among our selues when wee worship God is miserably neglected and reiected by diuers wilfull Christians Zeph. 3.9 Phil. 2.2 3. 5. Men miserably neglect thankfulnesse to GOD for the good they receiue daily from his mercies Col. 3.17 6. Many faile publiquely and shamefully in want of care to come time enough to God's seruice Zach. 8.21 Esay 60.8 In these things Christians should bee admonished to minde their waies and their works and to striue to walk as becommeth the Gospell and the death of Christ that they may hold fast the light of the truth and shew out better the glory of a Christian life And thus of liuing to righteousnes Now follows the third form of speech By whose stripes we are healed The healing of our sicknesses is reckoned as another fruit of the Passion of Christ or else it is the same with the former exprest in other words These words then are borrow'd from the Prophet Esay chap. 53.5 who doth chiefly vnderstand the spirituall healing of our soules of our sinnes as the coherence shewes in the Prophet but yet the Euangelist saith Mat. 8.17 and vnderstands of the healing of our bodies also And therefore I consider of the death of Christ both in respect of soule and body And first as this healing is referred to the soule diuers doctrines may be obserued Doct. 1. The soules of all men are diseased by nature euen the very soules of the Elect are so till they be healed by Christ. The soule is diseased diuers waies especially by sorrows and sins it is the disease by sin is heer meant Quest. It would bee inquired how the soule comes to be sick of these diseases and why sinne is called sicknes in the soule Ans. This spiritual sicknes comes into the soule by propagation Adam hath inflicted all his posterity and euery man hath increased the diseases of his nature by his owne wilfull transgressions Now sinne is called sicknes because it doth work that vpon the soule which sicknes doth vpon the body for sinne hath weakned the strength of the soule in all the faculties of it which all men may discern and obserue in themselues by nature Besides it causeth spottednes and deformity in the soule as sicknes doth in the body and therefore sinne was likened to the leprosie in the Law Further it often causeth pain and torment in the soule as wounds diseases do in the body for there is no peace to the wicked especially when God fighteth against them with his terrors Besides it will cause the death of the soule as sicknes will of the body if it be not helped and so men are said to be dead in sins Vse The vse may bee to shew the fearfull negligence of worlds of people that are exceeding carefull to help their bodies to health but neuer think of the poor soule that lieth lamentably full of diseases And withall it shewes that all wicked men are men of ill natures because their dispositions are all diseased though there be degrees of ill nature or of this euill in mens natures as there is difference of sicknesses in mens bodies And godly men should be compassionat when they see the grieuous diseases in the natures and liues of other men remembring that they also were by nature subiect to the same diseases as well as they Doct. 2. The diseases in the soules of men by nature are very
euill Pro. 14.12 yea the Prophet Esay expounds it of euery turning after our owne waies for which we haue no warrant in the Word of God and in which men persist without repentance Esay 53.6 It is implied Psal. 119.110 For the second The misery of men liuing in their sinnes without repentance is very great I am tied to the consideration of it only so far forth as the similitude of a sheep going astray will import Euery wicked man then is like a lost sheep and that in diuers respects 1. Because hee is not within the compasse of God's speciall prouidence GOD doth not tend him nor look to him he is no part of his flock he is without God in the world and without Christ as the lost sheep is without the protection and keeping of the shepheard Wicked men haue no keeper they are left to the way of their owne harts which is a fearefull curse Esay 53.6 The wicked shall be as a sheep that no man takes vp Esay 13.14 2. Because hee hath no certain pasture The prouision for his life for soule and body is altogether vncertain Hee is like Cain a vagabond vpon the earth He is heer to day he knowes not where he shall be tomorrow God hath not giuen him any assurance of the keeping or getting of any thing he hath or desires He is like the stray sheep that hath all the world before him but knows not where to settle Mat. 9.36 3. Because in the midst of all the best possessions of this life they haue no peace Esay 57. vlt. The sound of feare is alwaies in their eares If a stray sheep get into a good pasture yet he is still in feare apt to bee frighted with euery sound ready to runne away vpon euery occasion so is it with them that are rich in the world and not rich with God 1. Tim. 6.10 4. Because hee is shut out from all comfortable society with the godly hee enioyes not the sound fruit of communion with Saints The stray sheep may sort with hogges or wilde beasts but from the sheep it is gone away Euill company is a miserable plague of a mans life to sort with such all a mans daies from whom he may haue a world of vanity and filthinesse but not any thing scarce worthy of the nature of men in an age Euery wicked man is an alien a stranger forainer from the Common-wealth of Israel Eph. 2.12 5. A sheep going astray is easily taken by a strange Lord it is driuen any whither by any body it is so silly And such is the fearfull estate of a man liuing in sinne strange Lords may easily surprize him false teachers may easily seduce him euill company may carry him to any wickednes a Prince may turn him to any religion a very Atheist or diuell incarnate may easily lead him captiue 6. A sheep is apt to be worried with dogs or deuoured with wolues or wilde beasts when there is no shepheard to tend him So is it with wicked men their soules their bodies their estates are all in danger to bee seized vpon by diuels by vniust and vnreasonable men especially as any of them are more simple so they are more liable to become a prey to the mighty Ones of the earth 7. Men that wander out of the way of vnderstanding shall remain in the congregation of the dead Psalm 49.15 Pro. 21.16 And therefore he that conuerts a man from the error of his way is said to saue a soule from death Iames 5. vlt. And this going astray of vnregenerate men is the more grieuous because they are liable to many aggrauations for First they go astray from the womb they were neuer yet in the right way Psalm 58.3 Secondly because they wander in euery work they doo as was said of Egypt Esay 19.14 All their works are abominable Psalm 14. All things are impure Thirdly because this is the curse of all vnregenerate men we are turned euery one to his owne way Esay 53.6 Fourthly because they delight to wander place their felicity in their sinnes and will not be reclaimed or aduised Fiftly because they may prouoke God so long that hee may sweare they shall neuer enter into his rest Psal. 95.10 11. The third point is the cause of their going astray and that is noted in the originall word They were deceiued Now then it is to bee considered distinctly who are the great deceiuers of the world that cause millions of soules to goe astray First the diuell is the Arch-deceiuer hee hath beene a lier and a murtherer from the beginning hee deceiued our first Parents and made them and all their posterity goe astray Iohn 8.44 1. Tim. 2.14 and by him are all wicked men drawne out of the way and led captiue at his will 2. Tim. 2.26 Secondly Antichrist is the next great deceiuer who by his sorceries made all nations in the time of the Gospel goe astray Eccles. 18.23 with his diuellish doctrine and by wicked sorceries hee deceiued the Christian world Thirdly a swarme of wicked ministers haue deceiued whole townes and countries and made the sheepe goe astray euen their whole flocks in many places some of them because they take the fleece and neuer feed the flock Ezech. 34.2 c. Iohn 10.12 Some of them by preaching lies and flattering the people with deuices of men and say Peace when there is no peace Ierem. 23.17 19 20 32. Fourthly the world is a mischieuous deceiuer and it deceiueth by euill example and euill company and euill report raysed against the godly and the good way and the inticements of profits and pleasures and vanities of all sorts and honours and the like Fiftly mans owne heart deceiueth him yea the heart of man is deceitfull aboue all things Ierem. 17.9 It will vse such carnall reasons pretend such vaine excuses intertaine such deceiuable hopes and ioyne it selfe to such swarmes of temptations and lusts as it cannot auoid wandring if there were no other deceiuers to goe withall The way of our owne hearts is alwaies to goe out of the way Sixtly ignorance of the Scripture is a chiefe cause of erring and going astray both in opinion and life Math. 22.29 Seuenthly the loue of some particular sinne doth vtterly vndoe many a man that will not bee warned of the deceitfulnes of sinne Heb. 3.12 Thus couetousnes made many a man to erre from the faith 1. Tim. 6.20 Eightthly God himselfe in a fearefull kind of Iustice many times not only consents but permits a very spirit of peruersnes and errour to seaze vp on some men that refused to bee guided or kept by God so as they are giuen ouer to eternall perdition and destruction by reason of it Fourthly the signes of a lost sheep follow and they are First he that refuseth reproofe is out of the way Men that cannot abide to bee told of their faults are not healed Prou. 10.17 as hee is in the way of life
induction of particulars in their seuerall ranks Which again should both serue to take down carelesnesse seeing neuer man could please GOD without faith and withall it should much perswade vs to get and preserue faith seeing wee haue such a cloud of witnesses and that euery godly man in euery Age of the world did prouide himself of faith whatsoeuer he wanted Fiftly obserue heer the nature of true faith To beleeue God in any thing hee saith will not saue vs if we beleeue not in Christ. The obiect of faith is Christ for though we beleeue other things yet either they are not things that directly concern saluation or else they are founded vpon Christ nor is it enough to beleeue Christ or to beleeue that he is sent of God but we must beleeue in him that is out of sound iudgement wee must with all our hearts imbrace the happy newes of saluation by Christ and relie vpon him and his merits onely for our owne particular saluation The very comparison heer imported shewes vs the nature of faith Christ is like the foundation of a house now to beleeue in Christ is to fasten our selues in our confidence vpon Christ as the stone lieth vpon the foundation To beleeue in Christ is to lie vpon Christ vnmoueably and not flee out of the Building And it is to be noted heer that the apostle addes these words in him to the Text in Esay of purpose to explain the Prophets meaning and to shew what kinde of beleeuing the Prophet intended Therfore it is apparant that Pagans cannot bee saued because they beleeue neither God nor Christ no Iewes and Turks because they beleeue God but not Christ nor the common Protestant because he onely saith he beleeueth but doth not beleeue indeed nor the Papist because hee beleeues not in Christ nor placeth his confidence in him alone but in his owne works or in Saints or Angels or in Popes pardons and indulgences Sixtly note heere the circumstance of time by which he describeth a true faith He doth not say He that shall beleeue or He that hath beleeued but He that doth beleeue which is to shew vs both what wee should doe with our faith and what in some measure is done by euery beleeuer for we should not beleeue at one time onely but at al times we should euery day liue by our faith Gal. 2.21 Christ liueth in vs by faith and so long as we goe about without faith we make Christ to be in vs as it were without life To spend one day without faith is to bury Christ as it were for so long Now the life of Christ must be considered of vs two waies namely as it is in it selfe and as it is in our sence For this latter it is true when we imploy not our faith we let Christ dye in vs in respect of sence But for the first way it is certaine a Christian doth alwaies beleeue after the life of faith is once conceiued in him There is no time in which it can be truly said Now he beleeueth not Therefore doth the Apostle heere say He that beleeueth It is true that in some particular points or promises a Christian may faile through vnbeliefe but not in the maine point or promise of saluation by Christ. It is true also that a Christian may oftentimes and vsually want the feeling of his faith and goe without the ioies of the Holy Ghost but yet he wanteth not faith yea a Christian may violently obiect against beleeuing and thinke hee hath not faith by the temptation of Sathan and the rebellion of that part of him that is vnregenerate and yet God can dispell al these cloudes and in the very dunghill of his vnbeleefe and sinfulnes can finde out his owne part of faith In plaine tearms there is no time after conuersion but if a Christian were throughly sifted and put to it he would be found resolued in that point to rest vpon the couenant of grace for all happines by Christ alone I say at all times in that part of him that is regenerate Christ can dye in no man and if faith could dye then should Christ also die in vs seeing he liueth in vs by faith A man may be without faith in the iudgement of the world in his owne iudgement but neuer is without faith in the iudgement of God A man may want this or that faith but not faith simply as that faith Luke 18. to rely vpon God without failing and to call vpon him with continuall perseuerance as resolued that God will helpe vs in that particular It is true If the Sonne of man come to search amongst men he shall scarcely finde that faith vpon earth but yet a true faith in the generall hee will finde in the breast of euery godly man and woman Peters faith did not faile when hee denyed his master For Chist had prayed that his faith should not faile and was heard in that he prayed Shall not be confounded The Prophet Isaiah hath it thus He that beleeueth shall not make haste it may be vnderstood either as a precept Let him not make hast or as a promise He shal not make haste Men make haste two waies either in their behauiour when they runne headlong vpon the duties they are to doe or when through impatience they will not tarrie Gods leasure for their helpe and deliuerance but fall to vse vnlawfull meanes and take that which comes next them without consideration of the lawfulnesse of it Now the beleeuer must auoide both these and God wil in some measure sanctifie and guide the beleeuer thereunto The Apostle Paul Rom. 9.33 10.11 And the Apostle Peter in this place following the Greeke translation read it He that beleeueth shall not be ashamed as in the Romans or confounded as heere They swarue not from the meaning of the Prophet For by this tearme is auouched That the Godly that beleeue shall neuer haue cause to repent themselues or to fly from God to vse ill meanes The holy Ghost then in this place is pleased to assure the beleeuer that he shall not be confounded To be confounded signifies sometimes to be reproached so Psal. 14.6 The wicked are said to confound the counsell of the godly that is they reproached it Sometimes it signifies to be daunted or dismayed Sometimes to bee disappointed or broken in their purposes as Esay 19.9 10. Sometimes to bee extremely shamed and so it is rendred Rom. 10.11 Sometimes to bee put to a Non plus as Acts. 9.22 Sometimes to be driuen into amazement or wonder Acts 2.6 Sometimes to bee brought into such a straite as one hath neither hope nor help 2. Cor. 4.8 9. Lastly it signifieth to perish vtterly or to bee vndon or damned for euer and so conâ—usion shall come to all that hate Sion or serue grauen Images It is true that sometimes to be confounded is taken in the good sence and signifies either the affection of wonder as before
Acts 2.6 or else a spirituall grace in the heart of a Christian by which his soule mournes and is abashed and ashamed with him And so there may bee three reasons or rather causes assigned wherein the godly ought to bee confounded As first in repentance for their sins of which these places intreat Ezech. 36.32 Ierem. 31.19 Ezech. 16.61 and for this cause rebellious offenders must be noted and their companie shunned that they may bee confounded in themselues for their sinnes 2. Thes. 3.14 and the Lord complains that the people were not ashamed for their sinnes Ierem. 6.15 Secondly when God or Religion or the godly are reproached and disgraced thus Psalm 44.15 16. Ierem. 51.51 Thirdly the people that profess the truth do erre through indiscretion or giue offence or liue in any grieuous euill Isaiah 29.22 23. Ezra 9.6 7. Now because the confusion here mentioned is a miserie God will turne away from the beleeuer therefore I will explaine that point and shew how many waies God keepes the beleeuer from being confounded They shall not be confounded This God will make good vnto them both in this life and in the day of Iudgement In this life they shall not bee confounded neither in respect of their outward estate nor in respect of their spirituall estate For their outward estate whether we respect their condition and credit or the meanes of their preseruation For their credit God will doe one of these two things For either God will make them exceeding glorious and make them high in praises as Esay 49.2 3. or at the least though they may passe through euill reports yet they shall not be vtterly shamed God will giue them good report amongst the godly and will greatly esteem them himselfe 2. Cor. 6.8 Heb. 11.2 Faith shall obtaine a good report And for the meanes of their preseruation Either first God will saue them from the temptations that fell on the world so as in the euill time they shall be prouided for and preserued from distresse as Psal. 37.19 or else secondly God will not disappoint their trust but come to their succour and deliuer them as Psal. 22.6 and 25.3 and Rom. 5.3 or else thirdly if God doe deferre for a time hee will in the meane time refresh their hearts and lighten their faces with the comfort of his fauor and presence as Psal. 34.6 Or else fourthly if the Lord let the affliction yet continue hee will giue them strength to beare it and patience and magnanimity so as it shall bee no great burthen to them as it is shewd of Christ Isaiah 50.6 7. so of Paul Philip. 1.20 2. Tim. 1.12 Or else fiftly though they may be many waies distressed yet they shall neuer bee forsaken or perplexed so as to haue cause to despaire They shall not bee destroied 2. Cor. 4.9 In all these sences they shall not bee confounded in respect of their outward estate And for their spirituall estate they shall not be confounded and this may bee shewed in diuers things First in respect of illumination they shall not abide in darknes Ioh. 12.46 Secondly in respect of iustification their sinnes are not imputed to them and the Lord so surely forgiues the beleeuer that the conscience shall be satisfied with that propitiation is made in the bloud of Christ for it is not ashamed of the former euill waies because it beleeueth that they enioy Gods pardon as if they had neuer been Zeph. 3.11 Thirdly in respect of Adoption because by beleeuing they are made the sonnes of God and so need not bee ashamed at any time of their condition Ioh. 1.12 Fourthly in respect of accesse vnto the presence of God For by faith he is priuiledged he may go with boldnes and confidence into the presence of the King of Kings and therefore what should confound them Eph. 3.12 Fiftly in respect of the promises of God For by faith he obtaineth many rich and precious promises each of them like a Well of ioy and a verie spring of contentment 2. Pet. 1.4 Heb. 11.13 33 34 Sixtly in respect of the hope of glory For by faith we haue accesse to this grace whence we stand and reioice in the hope of the glorie to come Rom. 4.2 And for the Day of Iudgement it is certaine they shall not bee confounded in two respects First they shall haue boldnes at that Day and hower and praise before all the world They that are not a shamed of Christ in this world hee will not then be ashamed of them And secondly they shall bee deliuered from eternall confusion and damnation They shall enioy euerlasting saluation and shall not bee confounded world without end Isaiah 45.17 Quest. So that by this which hath bin sayd we may in part know how to answer that obiection which may be made For some one may say The Scripture in diuers places seemes to graunt that Gods seruants haue bin ashamed confounded Ans. Now for answer heereunto diuers things must be distinctly considered of First the godly shall not bee ashamed or shamed with euerlasting shame or they shall not be asham'd at the day of Iudgement though it were graunted they might bee ashamed in this life Esay 45.17 in that World which is without end they shall not bee ashamed Secondly wee may answer with the Prophet Daniel that shame and confusion belongs vnto the godly if wee respect their deserts but they are freed from it by the couenant of grace in Christ Dan. 9.7 Thirdly if wee consider of the state of the Church in the publike condition of it as both good and bad are mingled together so God may powre out terrible shame and confusion vpon visible Churches for their great prouocations as Ierem. 9.19 and 17.13 Fourthly this promise shewes what God will make good to the beleeuer if the fault bee not in himselfe he shall bee set in such a condition as he shall haue no reason to bee ashamed but in all distresses two things shall bee certaine first that God will come quickly to his succor Heb. 10.35 36. Secondly that till his deliuerance hee shall haue a faire assurance and euidence for his hope in God by his promises so as if hee doe not withdraw himselfe through vnbelief in rest and quietnes hee shall be fortified Esay 30.19 Fiftly if wee restraine the sence to the coherence and particular drift of this place wee may answer three things First that he shall not be so confounded as to bee driuen to run headlong vpon the vse of any vnlawfull meanes Secondly that hee shall not fall downe from the foundation which is Christ though he should endure many a sore storme And thirdly he shall not bee ashamed in the point of Iustification hee shall neuer repent that hee relied vpon Christ and his merits and righteousnesse Sixtly It is true that in some temporall crosses they may bee foiled in the iudgement of the world and in their owne sence as the Prophet confesseth
prouided for that God preserues them yea and himselfe finds them out means of singular refreshing all their dayes Eightthly He crownes them with blessings Psal. 103.4 Ninthly hee giues them assurance of an immortall inheritance 1. Pet. 1.3 4. The consideration of this maruellous mercy which the godly haue obtained may teach vs diuers things First with all thankefulnesse to acknowledge the mercy of God wee should alwaies mention the louing kindnesse of God in all the experiences we haue of the truth of his mercies toward vs Esay 63 7. We should frame our selues to an easy discourse of the glory of God's Kingdome and talke of his power Psalme 145.8 9 10. Wee should be so perswaded of this truth as freely to say that we know that the Lord is gracious and very mercifull Psalme 116.5 It is a great sinne Not to remember the multitudes of God's mercies Psal. 106.7 Oh! that men would therefore indeede prayse the Lord for his goodnesse c. Psalme 107. foure times repeated in that Psalme Christians should glory in it not in their riches strength wisedome c. but in this that they know God that exerciseth mercy Ier. 9.24 Secondly in all our waies heartily to disclaim merits of works or opinion of our worthinesse or deserts say still with the Prophet in the Psalme Not vnto vs not vnto vs Lord but to thy Name giue the glory for thy mercy and truths sake Psal. 115.1 The whole frame of our saluation depends vpon God's Grace not on works Ephes. 2. Tit. 3.5 Thirdly let vs with Dauid resolue to dwell in the house of the Lord for euer since our happinesse lieth in mercy and since we haue the tidings of mercy in God's house there the fountain of this grace is daily opened vnto vs and we may draw water still with ioy out of this well of saluation in the Gospell Psal. 5.7 23. vlt. Fourthly we should learne of God to be mercifull Let vs striue to comfort others with shewing them mercy as we haue receiued mercy from the Lord. Oh let vs bee mercifull as our heauenly Father is mercifull Luke 6. Fiftly we should hence be incouraged and resolued since we know our priuiledges to goe boldly vnto the throne of Grace vpon all occasions to seeke mercy to helpe in the time of neede We haue obtained mercy of the Lord and therefore may and ought to make vse of our priuiledge Heb. 4.16 Secondly this doctrine of God's mercy may serue for singular comfort to the godly and that both in the case of sinne and in the case of afflictions 1. Against the disquietnesse of the heart for sinne it should much refresh them to remember that they haue obtained mercy yea though innumerable euils haue compassed them about Psal. 40.11 12. and though our offences are exceeding grieuous Psal. 51.1 Exod. 34.6 7. 2. Secondly in the case of afflictions many things should hence comfort vs. 1. That howsoeuer it goe with our bodies yet God hath mercy on our soules 2. That it is mercy that our afflictions are not worse that wee are not consumed Lamentations 7.22 3. That in the worst afflictions God doth many waies shew mercy his mercies are new euery morning Lament 3.23 4. That though God cause griefe yet hee will haue compassion to regard vs according to our strength hee will deale with vs in measure Lament 3.32 Esay 27.7 5. That hee doth not afflict willingly Lament 3.33 6. That all shall worke together for the best Rom. 8.28 Deut. 8.16 7. God will giue a good end Iam. 5.11 Hee will lift vp from the gates of death Psal. 9.13 God will giue thee rest from thy sorrowes and feares and hard vsage Esay 14.1 3. Psal. 57.3 He will send from heauen to saue thee 8. Hee will afflict but for a moment Esay 54.7 But in both these cases wee must remember First to seeke mercy of God Ezech. 36.32 Secondly if wee bee not presently answered our eies must looke vp to God and wee must waite for his mercies Psal. 123.3 4. Thirdly wee must check our selues for the doubtfulnes of our hearts as Dauid doth Psal. 4.7 8. and 77.10 Fourthly because we liue too much by sence we must beseech God not onely to be mercifull but to let his mercy be shewed and come to vs Psal. 85.8 and 116.77 Fiftly wee should also beseech God not onely to let vs feele his mercies but to satisfie vs also earely with his mercies Psalme 90. verse 14. Sixtly wee must looke to it that wee walk in our integritie Psalme 26.11 and liue by rule Gal. 6.16 Lastly howsoeuer wee must trust in God and looke to it that wee rest vpon the Lord Psal. 32.10 and 33.18 22. For God takes pleasure in those which hope in his mercy Psal. 147.11 Quest. But how may a man that is not yet comforted with Gods mercy take a sound course to obtaine mercie Ans. That men may obtaine mercie First they must take vnto themselues words and confess their sins to God and hartily bewaile their offences Ioel 2.13 Hosh. 14.3 Secondly they must turne from and forsake their euill waies and their vnrighteousnes inward and outward Esay 55.7 Thirdly they must bee carefull to seeke the Lord while hee may bee found Esay 55.6 Fourthly they must bee mercifull and loue mercie For then they shall obtaine mercie Math. 5.6 Fiftly they must learne the way of Gods people and learne them diligently Ierem. 12.15 16. They must haue pure hands and a cleane heart and not lift vp their soules to vanity Psal. 4.5 Sixtly they must hate the euill and loue the good Amos 5.5 Seuenthly they must cry vnto God daily Psal. 86.3 Eightthly there must nought of the cursed thing cleane vnto their hands Deuteronomie 13. verse 17. Ninthly when the Lord saith Seeke yee my face their hearts must say Thy face O Lord will wee seek Psal. 27.7 8. Verses 11.12 Dearly beloued I beseech you as strangers and pilgrims abstain from fleshly lusts which fight against the soule And haue your conuersation honest among the Gentiles that they which speak euill of you as of euill doers may by your good works which they shall see glorifie God in the day of their visitation THese words contain the epilogue or conclusion of the whole exhortation as it concerns Christians in generall from verse 13 of the former chapter hitherto and it hath in it matter both of dehortation and of exhortation as answering in the substance to all that hee hath hitherto intreated of by way of vse The dehortation is in verse 11 the exhortation in verse 12 in the one shewing what they should auoid in the other what they should doo They should auoid fleshly lusts and that they should doo is to liue honestly In generall we may note that it is the proper effect of all sorts of doctrine in scripture to make an impression of care in our hearts about the reformation of our liues that it is in vaine heard which doth not