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
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
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
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
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
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
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
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
may bee in men that outwardly frequent the meanes and make a shew of godlinesse Secondly the outward declining or Apostasie is when men outwardly liue in grosse sinnes or follow scandalous courses and are at last relapsed to the violent courses of the world so as the meanes of godliness is neglected Againe declining is first either totall secondly or in part First totall when we fall off from all godliness and all the meanes of it and so only they fall that sinne against the holy Ghost Secondly in part is when men fall into some sinne or error and not lose all conscience of well-doing and such is their Apostasie also that fall off from the care of some of the ordinances of God as when men vse the priuate and neglect the publike or vse the publike and neglect the priuate c. Question But what shall a man doe to help himselfe that findes he hath declined c Answer He must take vnto himselfe words and confesse his sin to God and returne to the Lord hartily he will heale euen his back-sliding Hose 14.3.4.5 Vse 2. Secondly for instruction and so it should perswade with vs mightily to hold on and neuer faint in the way but striue to the perfection of euery good gift of God not being weary of well-doing knowing that it is ashame still to bee children and that God doth require a righteousnes of vs that should exceed the righteousnes of all the Papists and Pharises in the world and to this end we should preserue in vs this desire after the sincere milk of the word and watch against securitie and slothfulnes the dangerous moathes of godliness Vse 3. Thirdly such may bee much encouraged who haue their hearts set vpon growth and doe prosper in Gods work though otherwaies they haue many afflictions or infirmities yea such as with true hearts doe mourne for their not growing as they think may consider of many comforts to vphould themselues by as 1. Our Sauiour Christ had not all degrees of grace at once but grew in grace by degrees 2. Though thy gifts bee small and grow in thee like a graine of mustard-seed yet it may grow to a maruelous increase Math. 13. 3. Though thou haue many infirmities yet thou maist beare aboundance of fruit as the vine which is the weakest plant yet is not therefore barren Isaiah 27.2 4. Though thou haue little meanes to help thy selfe by yet thou maiest by the blessing of God grow The lilies spin not and yet are gorgeoâ—sly clothed Math. 6.28 5. If we sowe good seed it is certain the Lord will giue increase 1. Cor. 9.10.11 6. Though we sowe in teares we shall reap in ioy Psal. 126.5 6. yea though we be extreamely oppressed and reproached as the Israelites grew euen the more they were hated and oppressed in Aegipt Mark 4.8 7. We haue great helpes the word is more effectuall to the soule then milk to the body and we receiue influence from Christ our head Colos. 2.19 and euery member of the mysticall body makes some supply to further the growth of â—he whole body Eph. 6.16 Verse 3. Because ye haue tasted that the Lord is gracious or bountifull THese words containe the fourth reason to perswade to the desire after the word and it is taken from the experience they haue had of the goodnes of God comforting them in the word If euer they tasted the sweetnes of the word they must needes haue an appetite to it In these few wordes there are diuers poynts of Doctrine to bee obserued and explained as namely First That God is gracious Secondly that God doth graciously sweeten the word to his people as God doth shew his graciousnes in the word Thirdly that where there is a true taste of the sweetnes of the word there the soule growes in grace Fourthly It is but a taste of the sweetnes of God which can be had in this life Fiftly many liue in the church and yet neuer taste of the sweetnes of God and his word Sixtly It is a singular shame for such as haue felt the sweetnes of the word to faile in their desire after it For the first Where the Lord is praised for graciousnes by the word vsed in the originall heere it is to occasion in vs the admiration of the goodnes of Gods nature For in this one word are many distinct praises imported As First That hee is free and doth what he doth freely without respect of merit or desert in men and this is one thing which if wee finde should much incite vs to regard what he saith or requireth of vs. By this Argument are men called vpon Isaiah 55.1.2 3. Secondly that hee is kind to his very enemies For so the word is applied Luke 6.35 and questionles it should bee a great thing to perswade with a man when he comes to the word to regard it with much affection if he knowe that God thereby will doe good to his very enemies and that in that ordinance God is went to shew the mirror of his mercy in reuealing his loue communicating the blessings of his Gospell to such as come into his presence with hatred of their owne waies Thirdly that he is courteous and in a speciall manner kinde to and fond ouer his own people with incomprehensible indulgence the word is rendred Courteous Eph. 4.32 And all ages must wonder at this kindenes of God in Iesus Christ Eph. 2.7 And thus hee deliuereth his seruants from their feares Psal. 34.3 or 4. Fourthly that hee is bountifull and liberall and giueth plentifully so the word is vsed and giuen to God Rom. 1.5 Fifâ—ly that hee is gentle and easie to bee intreated or preuailed withall Hence that his yoke is said to bee easie Math. 11.30 where this word is translated easie and heereof comes the word rendred gentlenes Gal. 5.22 and thus hee is said to bee maruelous kinde in hearing praier Psal. 31.21 22. and 34.4 6 15. Sixtly that he stands not vpon respect of persons and thus he regards the poore Psal. 68.10 and will not disdaine to teach sinners his way Psal. 25.8 Seuenthly that he is sweet that is wonderfull comfortable pleasing and filling with delight Eightthly there is one specialty of Gods goodnes to which this word is applied and that is the accepting of the Gentiles to fauour when the Iews were cut off Rom. 11. Vse The vse of this point is various For First It should kindle in vs admiration All ages should gaze and wonder at such matchless good nature and kindnes in God Ephes. 2.7 Secondly It should break our hearts with sorrow and repentance for our sins to think of it that wee offend a God so kinde so good so bountifull Rom. 2.4 Hose 3.5 Thirdly It should perswade with men that neuer felt this to taste and see how good God is Psalme 34. Question What must we do if wee could or might taste of this sweetnes of Gods nature Answer The Prophet Dauid telles vs
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
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
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
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
a righteous nation may enter in Esay 26.1 2. Men may deceiue themselues but God will not be deceiued For he hath his fire in Sion and furnace in Ierusalem Hee will try euery man and make his count onely by righteousnes Esay 31.9 Rom. 9. and therefore the sinners in Sion haue reason to be afraid Esay 35.14 And if yet wee would haue signes more particular wee may trie our selues by these that follow First Sion is a Virgin and all the Godly are the Daughters of Sion and so the chiefe Daughter of a chiefe mother Now this is a true vertue of a true member of the Church that his loue is vndefiled towards Christ Hee is not enamored with other things Hee will haue no other God but one Hee accounts all things but drosse and dung in comparison of Christ Hee harbours no beloued sinne but denieth the inticements of it with detestation and griefe that hee should euer be so assaulted Secondly God knoweth his owne in Sion by this signe that they are they that mourn in Sion that are farre from making a mock of sinne The Lord himselfe is their witnes that their hearts are heauie by reason of their sinnes and they knowe no griefe like to the grief for their sinnes Esay 61.2 Thirdly thou maist knowe thy estate by thy subiection to Christ and his ordinances For God hath set his King in Sion Now if thy Soueraigne bee in Heauen and thou canst bee willing to be ruled by his ordinances this will bee a comfortable testimonie to thee as contrariwise if thou dislike his gouernment and wouldst faine cast his yoake from thee so as this man may not rule ouer thee thou art of the number of the people but not of Gods people Psal. 2.6 Thus of the second vse Thirdly wee should bee carefull to celebrate the praises of God yea and therefore carefull for all the goodnes he shewes vnto vs in Sion Praise should waite for him The Lord is great and greatly to bee praised in Sion the Cittie of our God Psal. 48.1 Psal. 147.12 Esay 51.16 All that serue the Lord in Sion and are refreshed with the comforts of his presence should get large hearts both for admiration and celebration of his goodnes Psal. 134. the whole Psalme Come say the godly Ierem. 31.10 let vs declare the worke of the Lord in Sion c. Fourthly since Sion is the place where the Lord keepes house and giues entertainment to all his followers wee should call one vpon another to goe vp to the Lord in Sion wee should run thither to the bountifulnes of the Lord and in all our wants shew our selues instructed in this point by making our recourse vnto Sion as the place where God is pleased most readily to declare his shining mercies Ierem. 31.6 12. Fiftly we should be stirred vp to much praier for the accomplishment of the building of God in Sion Our hearts should long to see this work prosper Oh that the saluation of Israel were come out of Sion Psal. 14.1 For Sions sake wee should not hould our peace Esay 62.1 but still beseech the Lord to doe good to Sion and build vp the walls of Ierusalem Psal. 51.20 Sixtly we should especially be greeued if we see that Sion prospers not Of all iudgements we should most lament the desolation of Sion The whole booke of Lamentations is spent vpon this subiect Wee should hang our harpes vpon the willowes if we remember that Sion lieth waste and there be none to build her vp Psal. 137. Seuenthly the especiall vse should be for consolation If the Lord doe vs good in Sion wee should account it a maruelous felicitie if the lord admit vs to be members of the true Church in places where Gods work prospers The Lord giues this promise in Esay to comfort them against all the miseries were outwardly to fall vpon them This work should make amends for all other troubles If God build vs vp in spirituall things hee giues vs double for all outward crosses we should striue with our owne hearts to be exceedingly affected with the happines of our owne condition on earth when we know our interest in Sion wee should liue without feare yea euerlasting ioy should bee vpon our heads and sorrow mourning should flee away Esay 31.10 and the rather if wee consider the prerogatiues of Sion aboue all the world besides for First the Lord dwells there It is the Palace of his residence on earth as hath beene shewed before Secondly the fauor of God shines there Hee delightes in his people and ioyes in all the members of Sion He reioiceth ouer them with ioy Zeph. 3.15 16 17. Psal. 86.2 Thirdly in Sion we are loosed from our fetters and bonds It is a place where the Captiues goe free The Lord turnes back the captiuitie of his people Psal. 14.7 Fourthly in her Palaces God is knowne for a refuge in all distresses Psal. 48.3 There is wonderfull safetie there The Lord doth mightily preserue and defend his people wee are safe if wee be members of the true Church and haue true grace the greatest aduersaries labour in vaine and seeking see and maruell and haste away Psal. 48.11 12. They shall certainly be confounded and turned back that hate Sion Psal. 129.5 Vpon euery place of mount Sion shall be defence Sion is a quiet habitation God hath his yeere of recompence for the controuersies of Sion and his day of Vengance Esay 34.8 Fiftly the Lawe comes out of Sion and the word of the Lord from Ierusalem There we haue directions for our life and for eternall life Esay 2.3 It is Gods foddering place there hee giues vs shepheards to feed vs Ierem. 3.14 Sixtly the inhabitants of Sion haue all remission of sinnes and the healing of their infirmities as the Prophet shews in these words excellently The inhabitant thereof shall not say I am sick the people that dwell therein shall bee forgiuen their iniquitie Esay 33.24 Seuenthly all the good newes is there to bee had we are naturally Athenians we loue to tell and heare newes if we were spiritually so Oh! how would we reioice in Sion whose spirituall glory is to bring good tidings Esay 40.9 and 41 27. and 52.7 c. Eightthly If the Lord bee displeased with Sion yet it is but for a moment hee will returne in euerlasting compassion It is a sure thing The Lord will yet haue mercy vpon Sion Psal. 102.14 Hee will againe comfort Sion and make his wildernes like Eden and his Desart like the garden of the Lord Esay 51.3 Lastly and specially we should reioice in Sion because the Redeemer comes to Sion and to them that turne from their transgressions in Iacob Esay 59.20 Yea saluation only comes out of Sion Psal. 14.7 In Sion onely hath God placed saluation for Israel his glory Esay 46. vlt. And therefore we should labour to walk worthie of so great mercies of God and liue with all contentment whatsoeuer our
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
declared himself that hee will not shew mercy or pity towards diuers sorts of offenders Thirdly that the things men vsually obiect will not be auailable to deliuer them from Gods wrath Fourthly what sorts of men in particular God will not be mercifull vnto For the first that men are apt to plead God's mercy when it belongs not to them is apparant through the whole course of Scriptures to haue euer been in the disposition of most wicked men they blesse themselues in their hearts when their iniquity is found worthy to be hated Psal. 36.2 They liue at ease and put far away the euill day from them Amos 6.1 3. They cry Peace peace when sudden destruction is made to come vpon them 1. Thes. 5.3 For the second that God will not bee mercifull to many a man that liues in the visible Church is manifested by many Scriptures as Deut. 29.19 Ier. 16.5 Ezech. 5.11 and 7.4 9. and 8.18 Hosh. 1.6 and 2.4 and in many other places For the third their excuses and pretenses are all vain for 1. If they stand vpon their greatnes in the world it is certain that riches will not auaile in the day of wrath Iob 36.18 19 c. 2. Nor will it help them to be born of godly Ancestors for rather than God will bee tied to the wicked seed of Abraham hee will raise vp children of the stones to Abraham Mat. 3. 3. Nor can multitude priuiledge them For though hand ioin in hand yet sin shall not go vnpunished and God turns nations of men into hell Psalm 9.17 4. Nor will their outward seruing of God serue their turn It is bootlesse to cry The Temple of the Lord the Temple of the Lord if men redresse not their waies Ier. 7.4 8 9 10. 5. Nor wil it help them that some Ministers speak comfortably to them and by their preaching they may expect mercy for GOD will iudge those Prophets that strengthen the hands of the wicked The stubborn people were neuer a whit the safer when the Prophet told them they should haue peace and no euil should come vnto them but the Lord protesteth that the whirl-wind of his fury should fall grieuously vpon the head of the wicked for all that Ier. 23.15 19 20. that at length they should consider it perfectly and the Lord threatneth that he will rent the wall of security which the Prophets haue built with vntempered morter that he will rent it euen with the fierce winde of his furie and there shall be an ouerflowing showre in his anger to consume it Ezech. 13.10 to 15. 6. Neither may the patience of God proue that he meanes to shew expected mercy for though a sinner prolong his daies an hundred times yet it shall not be well with the wicked nor ought he to settle his heart the more freely on his sinne because sometimes it is not speedily executed for God will finde a time to set his sinnes in order before him and then he may teare him in peeces and none can deliuer him Eccles. 8.11 12 13. Psal. 50.19 7. Neither will it ease them that there are so many promises of mercy in Scripture For they are limited and besides in diuers places where mercy is promised the Lord explains himselfe by shewing that he will not cheere the wicked Ex. 34.7 as was alleaged before so Nahum 1.3 and v. 7. compared with the 6. 8. Neither will their Baptisme helpe them for neither Circumcision nor vn-circumcision auaileth any thing but a new Creature Gal. 6. Ob. If any say But though they be not now vnder mercy yet hereafter they may bee vpon Repentance Ans. I answere that in this they say truely but yet not safely For many men that haue promised themselues the late Repentance and mercy haue died in their sins before they could euer repent And thy times are in Gods hands thou knowest not when nor how thou shalt die and therefore the surest way is Now to turne to God with all thy heart as they were counselled more at large Ioel 2.12 13. Now for the fourth it may awake some sort of offenders the more effectually that besides the generall threatnings against wicked men they in particular are assured that they are not vnder mercy As first such as shew no mercy to men Iam. 2.13 and such as transgresse of malicious wickednesse Psal. 59.6 and such as are people of no vnderstanding Esay 7.11 and such as walk after the imaginations of their owne wicked hearts and will not harken vnto God Ierem. 16.5 10 12. and such as blesse themselues in their heart when they heare the curses of the Lawes Deut. 29.19 and such as steale murther commit adultery and sweare falsely Ier. 7.9 and many other particulars Catalogues might be instanced in all the seuerall Scriptures the Prophet Malachy puts in such as deale corruptly in tything and offring Malach. 1.8 9. To conclude the counsell of the Prophet Ieremy is excellent in this case who most effectually speakes thus Heare yee giue eare bee not proud for the Lord hath spoken Giue glory to the Lord your God before hee cause darknes and before your feet stumble vpon the dark mountaines and while yee look for light hee turne it into the shadow of death and make it grosse darknes But if you will not heare my soule shal weep in secret for your pride and mine eye runne downe with teares Ierem. 13.15 16. Vse 2. Secondly the consideration of this doctrine may iustify the practice of godly Ministers that denounce the iudgements of God vpon their hearers that liue in sinne without repentance It is their duty to shewe them that they are not vnder mercy they are required to cry aloud and to shew Gods people their sinnes Esay 58.1 And the Prophets that cried peace peace are extremely threatened of God so as for not warning the people the blood of their soules is required of the Prophets Ezech. 33. verse 2. to 10. Vse 3. The third vse may bee therefore for the singular humiliation of wicked men that liue in the assemblies of Christians Though they haue obtained a place in Gods Church yet they haue not obtained mercy but liue vnder the fearefull displeasure of God and this is the more terrible if they consider three things First that this is the case of multitudes of men in the Church but a remnant are vnder mercy which will appeare more distinctly if you draw out of our assemblies such as in Scripture are expresly said not to bee vnder mercy as 1. Take all such as yet liue in their naturall Atheisme that mind not God nor Religion that onely care for earthly things and shew it by a constant either neglect or contempt of the publike assemblies of Christians amongst vs These cannot obtaine mercie because they refuse to heare Gods voyce and to seeke to the ordinary meanes of mercie Isaiah 50.1 2. Heb. 3.7 2. Draw out then secret offenders such as sinne in the dark and say Who seeth vs
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
euill spoken of Sometimes it is the indiscretion and weaknesses of some Christians which first set wicked men aworke But chiefly it is their goodnes because they will not run with the wicked into the same excesse of riot 1. Pet. 4.5 Psal. 38. 1 Ioh. 3. Thus of the first doctrine Doct. 2. The second thing may be noted from hence is that to speake euill of the godly is a property of wicked men of men not yet visited of God Such as dishonour godly Christians did neuer indeuour to glorifie God himselfe 1. Cor. 6.9 10. Psalme 15. Romans 1.29 30. and therefore their tongues that are giuen to reuiling of the godly are said to bee set on fire from hell Iam. 3. Doct. 3. The third thing is that to speake euill of the good is a vice that all wicked men are guilty of as heere hee supposeth it to bee the sinne of all the Gentiles so of all men by nature Rom. 3.12 13. It followeth that I should shew the vses may bee made of the three doctrines together but first a question may be asked and that is Quest. Whether may not euill bee spoken of godly men at all and in no case I answer Euill may not at all be spoken of them in these cases following First in things that are hidden thou maist not iudge them as thou mayst not meddle with thē for the thoughts and intents of their hearts 1. Cor. 4.5 Secondly in things doubtfull of which there is no proofe for in such cases all men must speake and iudge the best Thirdly in things indifferent they may not bee censured either for their iudgement or practice Rom. 14. Fourthly things secret though euill yet may not bee carried about or discouered for hee that reueales a Secret goeth about as a slanderer Prouerbs Fiftly they must not bee euill spoken of for meere frailties and infirmities for loue must couer a multitude of those euils and their nakednes heerein must bee couered Sixtly they must not be euill spoken of behind their backes for any euils vnlesse it bee when they are incorrigible or may infect others or otherwise that their sinnes bee spoken of for some manifest glory of God Backbiting is directly condemned Seuenthly not for any faults for which they haue truely repented Eightly not in any case so as to iudge them with a finall sentence to pronounce absolutely of their estates that they are hypocrites or shall bee damned Lastly euill must neuer bee spoken of them for weldoing no man may dare to call good euill Otherwise in things that are apparantly euill they may bee reproued by Magistrates or Ministers or Parents or Masters yea and by any that is able to admonish so as their sinnes bee not spoken of with hatred or meere desire to disgrace them The vses of all this are for instruction and so both to wicked men and godly men And so it is needefull to bee attended because all of vs either doe reproach or are reproached Wicked men should be warned if it be possible to repent of this sinne and forbeare it and that for many reasons First if they consider Gods commandement which forbiddeth all excesses of this kind Psalme 33.13 Tit. 3.1 Secondly if they consider the causes of their euil speaking which as was shewed before is the malice of their owne hearts against the truth and the especial working of the diuel who is the fire of hell that settes their tongues aworke Iam. 3. Thirdly if they consider that this is the diuels speciall sinne to bee an accuser of the brethren from thence hath his name in other languages And wilt thou make a deuill of thy selfe or discouer such a diuellish property in this nature Fourthly if they consider the effect of this sin of reproaching and slandering the godly either to the godly or to themselues First to the godly what mischiefe do they Euill words are compared to swords and razours It is a kind of murther it is as hatefull as if they did cut or pierce their bodies and besides to what grieuous contempts and indignities many times doest thou bring them by thy lies and slanders Secondly to thy self consider what thou bringst by speaking euill of the godly 1. Though thou doe it neuer so secretly behind their backes yet it is ouerheard and will come out how wouldest thou be ashamed if hee of whome thou speakest stood behind thee when thou didst slander him O man consider though the godly man neuer hear thee yet God doth hear it and all thou sayest thou must beare thy shame for it 2. Obserue what interpretation God makes of it hee cals this sinne blasphemy for so the word is in the originall Col. 3.8 to note thereby that hee is vexed at this sinne of vilifying his people as if it were the reproaching of himselfe 3. Consider what a shame it will be to thee when God shall cleare the innocency of his seruants how wilt thou bee confounded when they are iustified 4. Consider what hurt it doth thy self and others it is a great means to set you further off from the Kingdome of God and to harden your hearts against the cares of your owne reformation and saluation Euill words corrupt good manners Thou losest so much euen of naturall honesty as thou admittest of euill in thy tongue 5. Consider the punishment from the Lord. This is a sinne that God hath grieuously threatned as these places shew Psalm 50.20 and 109.29 Esay 51.18 Psalm 31.18 Esay 41.11 12. 1. Pet. 4.4 5. And as it is euill to speak euill of those that are godly as it appears by these reasons so it is monstrous to be guilty of speaking euill in any of the cases following as 1. To speak euill of the absent that cannot defend themselues 2. To speak euill of such as God hath humbled and afflicted and doo iudge themselues for their sinnes 3. To speak euill of such as haue been friendly to vs and shewed their louing respect of vs and done vs good 4. To speak euill of our superiours as godly Magistrates and good Ministers 5. To speak euill of such as are neerly linked vnto vs as of our parents and so it is monstrous vncomly when wiues speak euil of their husbands and contrariwise 6. To speak euill of any simply for godliness sake 7. To speak euill of others and yet be guilty of the same offences themselues 8. And so it is monstrous when men speak euill of such behinde their backs to whom they speak fair before their faces this hooding of hatred and cursing with lying lips is abominable So then this doctrine against euill-speaking doth in a speciall manner light vpon such persons as are guilty of any of those waies of euil-speaking And thus of the vses that concern wicked men Secondly godly men bee also instructed from hence For since this doctrine telles them that it hath been the lot of godly men in all ages to bee euill-spoken of in all places where they liue
affections vpon riches pleasures and fauour of men Some of them haue made their belly their god and some haue giuen their bodies to harlots Thirdly in opposing Gods glory they haue likewise offended grieuously they haue spoken euill of the good way of God they haue abused his seruants and so despised him they haue set themselues against his Sabbaths c. To omit that they haue opposed Gods glory in their hearts by setting vp Idols there and by allowing and striuing to maintaine Atheisticall conceits against God The second vse should be therefore to beget in vs a care to vse all meanes to dispose of and fit our selues that we might make God glorious and so amend and redresse our wayes herein and that we may the more effectually be wrought vpon herein I will consider of two things First I will briefly shew the reasons should stirre vs to all possible care and diligence heerin Secondly I would shew how we may distinctly attain to the glorifying of God in all the three waies before mentioned For the first Diuerse considerations should moue vs to the care of magnifying or glorifying of God by all the waies we can First it is a great honour that God doth vnto vs to account himself to receiue glory any way from our endeauours Shall the creature bee admitted in any sense to that glory to make his Creator to make him I say in his excellency or glory God doth account himself to receiue a new Being as it were by those inward conceptions of his glory and by those outward honours done vnto him Shall the King of glory vouchsafe to dwell in our hearts and shall we not be exceedingly desirous to entertain him Secondly Not to glorifie God is to sinne grieuously it is not arbitrarie but most dangerous to allow our selues either in inward neglects of God or in outward vnfruitfulnesse Shall wee attribute so much euery day to the creatures we deal with and shall we knowe or acknowledge so little of the Creator It cannot be safe to slight God Thirdly it is one of the first things that breaks out in the new Conuerts so soone as any of the Gentils are visited of God in the same day they glorifie him by conceiuing gloriously of him and by magnifying God in himselfe and his seruants and seruice c. And therefore without singular danger of losing our euidence of our calling wee must attend to this Doctrine how hard soeuer it seeme Fourthly wee are bought with a price and are God's and therefore now both in soule and body wee should be wholy deuoted to his glorie 1. Cor. 6. vlt. As God hath glorified vs in our creation and the many treasures hee hath giuen vs in Iesus Christ and wee hope the accomplishment of matchlesse glorie in heauen and shall we not bee zealous for the glorie of the Lord Many glorious things bee spoken of vs through his grace and shall wee thinke or speake meanely of God Fiftly the Lord our God exceedes all things in glorie and therefore we should extoll his praise aboue the heauens and the whole earth should shewe it selfe to be full of his glorie Sixtly he is our heauenly Father and can wee thinke too well of him or doe too much to winne him praise Mat. 5.16 Lastly thinke with our selues What make wee in Gods Vineyard or Orchard If wee be trees of his planting ought wee not to bee filled with the fruits of righteousnes that the Lord may bee glorified Esay 61.3 Thus of some motiues The maine care should bee to learne what to doo that GOD might bee made glorious by vs and so wee should distinctly consider how to make him glorious in our selues or in others In our selues wee should learne how to make him glorious first in our hearts by a glorious conception of him in our minds secondly in our words and works by acknowledgement The first question then is What should we doe that we might conceiue more gloriously of God For answer hereunto we must looke to our hearts in diuers particulars for that wee may conceiue of God according to his excellency we must proceed by these degrees 1. Wee must striue to bring God into our minds for naturally wee liue without God and wee may obserue that at the best we are wonderfull prone to forget God and therefore wee must learne how to bring our hearts to the meditation of God For not to think of God or forget him is a grieuous offence aswell as to think of him after a base manner 2. It is not enough to bring God into our thoughts but we must then bee wonderfull carefull that wee bring not in an Idole of our owne forming in stead of God wee must learne how to think of God as hee is described to vs in his Word for fearefull Idolatrie may bee committed in the heart of a man as well as in his outward adoration and therefore wee must learne soundly to conceiue aright of the nature of God 3. When we haue God there in his owne likenes we must inlarge his roome in our hearts For the true knowledge of God comes in but by sparkles and God will bee magnified Wee must make him great and inlarge the thoughts of God when wee conceiue of him This is that that is so often required in Scripture vnder the terme of magnifying God 4. When wee haue attained to this to thinke of God with an abilitie to make him great in our hearts then wee must yet proceed to the establishment of this conception of GOD for else the thoughts of God will passe thorow our heads like lightning and be gone and therefore we must be carefull to establish the thoughts of God in vs. 5. We must then labour to cloath the thoughts of God with glorie and maiesty this is that which is heere intended wee must not onely make him in our hearts and nourish the sparkles of his knowledge but wee must make him glorious also 6. Yea yet farther when God is conceiued of according to his excellencie we must loue the Lord thus conceiued of our hearts must cleaue vnto him esteeme him aboue all things So that heer are six distinct things to be heeded of such as will conceiue of God aright Now how these things may bee attained to by vs followeth to bee considered of Now for the first to bring God into our minds two things are of excellent vse First the inforcing of our selues to consider of Gods works and so to striue still to read in that great booke of the Creatures Secondly the exercising our selues daily in the Word of God Without these two helps carefully vsed experience shewes that GOD neuer comes into mens thoughts And by the way heere may be framed an answer to that sorrowfull complaint of many Christians that they cannot meditate Now if they would bee taught to meditate or would at any time haue their thoght set a work let them lay before them either of these bookes
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
For the first It is not vnprofitable to consider how men came by degrees at length to subiect themselues to this gouernment of Kings First man by the instinct of God and by the nature giuen him tends to society of all creatures man is vnaptest to liue alone mans language shewes that he was made to society and mans disposition shews that it likes not any estate that must be remoued from the knowledge and conuersation of other men He that can liue without society is either better than a man as is GOD or worse than a man as is a beast The first kinde of society was oeconomicall a houshold society where was first a society between man and wife and thence by propagation grew the society to a full houshold by the comming-in of children and seruants And hence was the first form of gouernment where the father of the family was the Head and Ruler The second kinde of society was a Village or Town which contained in it the gouernment of diuerse houses or families and this was occasioned either by increase of posterity or for preuention of harms or out of necessity for supply of necessaries At the first a Village or Town contained as is thought onely the seuerall branches of the same family that is when men liued so long such as were descended of their bloud and were ruled by the chief and first of their bloud Afterwards strangers of other families that were fewer in number mingled with them to auoid the danger of wilde beasts or the iniuries of other men yea one of the words vsed for a village is deriued from a word that signifies a Fountain and so importeth that necessity drew men to dwel together that so they might enioy the benefit of nature for water which in the Countries first-planted was not vniuersally to be had but one Well must serue diuers housholds and so the Springs of water was one cause to bring men to this kinde of society and dwelling together The third kinde of society was a City which consisted of the people of many Villages and into this society men came both for commodity and necessity For commodity as namely for trades and the education of children and the exercise of Religion and the administration of iustice for necessity that so they might bee strengthened against their enemies and to this end they walled and ditched-about their Cities as also to keep-in offenders that they might not flee and to keep out such as were banished that they might not return and in this society first began the gouernment of Kings For from the beginning it is thought that euery City had a King as a Monarch to rule and defend it as appears in Genesis There was a King of Sodome and Gomorrah and so euery of the other Cities had their different Kings Fourthly when men increased so fast that one City could not hold the people which liued in it then beganne Countries and Prouinces and at length the whole Nation consisting of many Cities became subiect to one King and afterwards by conquest or marriage diuerse Nations yeelded obedience to one King Now the ends why humane societies became subiect to Kings and to superior Powers were the Common-weal and the benefit of the people so vnited for power was giuen to Kings that so men might be protected in the practice of vertue that peace might be preserued among the Inhabitants that the common priuiledges might be maintained that courses for raising of riches trades might bee held Each man did look to his owne wealth but the King was to look-to the Common-wealth And thus much of the Originall of Kings Their excellency aboue other men follows Secondly it must needs appear that Kings are of all men most excellent in respect of their outward condition and calling 1. Because God himself was a King and is delighted to rank himself among men of that degree 2. Because their creation is from God they are a speciall sort of men raised in a peculiar manner to their places by God who pleads it as his glory that Kings raign by him Pro. 8. Romans 13. 3. Because God hath communicated to kings the Image of his owne Maiesty and printed in the natures of men a naturall forme of Kings as the Vice-gerents to God himself 4. Because a diuine sentence is in the mouth of the King as Salomon saith their iudgement is God's iudgement and God would haue the people to beleeue that what they say in iudgement God himself saith it 5. Because they haue a power aboue all other men of which when I come to treat of the word Superiour 6. Because they take accounts of all other men but giue accounts onely to God 7. Because they haue the treasure of honor they giue all the honour which is possessed by any of their Subiects and so doo they all offices of honour and gouernment in their Dominions 8. Because they are the Basis or the foundation or stay of all their Subiects who are maintained in Religion Iustice and Peace by their means And thus of their excellency Thirdly it is to bee noted that the word is set down indefinitely and so it shewes that this honour belongeth to all Kings in the substance of it whether he be a King of one City or many whether he be a Iew or Gentile a Christian or Pagan Hereticall or Orthodoxall Caesar or Herod young or old vertuous or vitious Vse Fourthly the vse should be therefore from hence to inforce vpon our hearts an increase of care and conscience in acknowledging the honor and right of Kings and in loyall and sincere obseruance and obedience to their Lawes It should not seem grieuous to men to bee held vnder the yoke of obedience and to be subiect to others that are but men as well as themselues There are many things may encourage the harts of Subiects without grieuance to bear the superiority of Princes and not to be discontented for First Kings haue nothing but what they haue receiued Secondly if Kings doo wrong they must giue account to God for all the wrongs that they haue done Thirdly God hath charged Princes to be carefull of their Subiects hee hath giuen them lawes though they be Kings Fourthly Princes Subiects are first bound to God and therefore they are not tied to Princes in any thing contrary to God's Word Fiftly though the outward man be subiected to the power of Princes yet their consciences are free in spirit they are subiect onely to the God of spirits Sixtly the hearts of Kings are in the hands of the Lord and hee turneth them as hee pleaseth Prouerbs 21. Seuenthly though God hath set vp Kings yet he hath not put down himself but hee ruleth in all these things hee is King of heauen Daniel 4.34 and he is King of all the earth Psalm 47.8 He is a King immortall 1. Tim. 1.12 Eightthly whereas thousands of subiects cannot attaine to the fight of the King nor
to liue such a discreet and profitable life that they may see that wee differ from all other sorts of men in the goodnes of our conuersation If wee would doe what might bee specially pleasing to God we must bee carefull of these two things Doct. 8. Lastly wee may heere note that the will of God may bee knowne effectually though it bee not knowne distinctly The Apostle is sure this is the will of God and yet there is no Book Chapter nor Verse quoted nor can any particular place be alleaged that these precise words doo expresse God's will but inasmuch as the meaning is to bee found in the scope of many places of Scripture therefore it may bee well so called The will of God Thus of the authority of this rule The matter of it follows which is well-dooing With well-dooing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is not the same with that in the former verse for heer it is a Participle of the present time and notes the continuall custome of well-dooing and giues vs to vnderstand that if euer we would effectually silence wicked men we must be continually exercised in well-dooing Our good works though of great excellency yet work but a sudden blaze the effect of them will be quickly ended or soon put out and then will wicked men return to their old course of reproaching if they bee not daily confuted by the still fresh and new fruits of a Christian wee must bee full of new and good fruits Iames 3.17 and neuer weary of well-dooing The sense of the word then is this as if it were rendred thus This is the will of God that they that are daily exercised in doing good should put to silence foolish men for the originall word doth note the person as well as the good done which affoords another doctrine Doct. 2. God would haue good men that are full of good fruits to enter into the lists against wicked men to vanquish and silence them which implies that God would not haue formal Christians or hypocrites to meddle with the quarrell of Religion for they will spoil all in the end when their hollownesse and hypocrisie is discouered they will make foolish men rail and blaspheme worse than before Such are fit to plead for and defend Religion as be manfull and full of good works And therefore the weak Christians should not be ouer-busie and fiery in meddling with wicked men or putting themselues forward to defend sincerity til their works could plead for them before we set-on to be great talkers for Religion we should prouide good store of good works by which wee might demonstrate the truth and power of godlinesse in vs. Of well-doing in it self I haue intreated before onely before I passe from it me thinks it is lamentable that our hearts can bee no more fired to the care of it Oh that wee were once brought but to consent from the heart with confirmed purpose to set vp a course by our liues to win glory to our Religion We see how fain God would haue vs do so and it would plague wicked men that would fain rail at vs nothing would more confute them And besides other Scriptures shew no life aboundeth more with stedfastnes and contentment than a life fruitfully spent especially how can wee bee still thus careless if we remember the great recompense of reward in another world Oh this formality and outward shew and seruing God for fashion how deeply is it seated in mens manners It is likely the most of you that hear this doctrine will say it is good and perhaps some one or two of you wil be a little toucht with a kind of consultation in your selues which way you might doe well But alas alas out and alas Oh that I could get words to gore your very Soules with smarting paine that this Doctrine might be written in your very flesh for a thousand to one you will goe the most of you away and not redresse your waies Religion shall not be honored by you more then before cursed be that worldly drosse or spirituall security that will thus robbe and spoyle your Soules and keepe Religion without her true glosse and beautie and shining glory I might here also note that submission to the ordinances of men is one part of a Christian man's well doing and a speciall ornament of the sincere profession of Râ—ligion because it is the discharge of the duty enioyned vs by God and so is a part of the obedience due to God himselfe to keepe their ordinances is to obey God's commandement Secondly because such a conscionable submission to mans Lawes makes the religious workes of Christians to be the more vnrebukeable in the eyes of wicked men and therefore they are to bee warned of their rashnesse that say that conformity to mens lawes is euill dooing when God sayes it is well doing they say it is a sinne God sayes it is a good worke It is neerer to the truth and safer to say that not conforming is a sinne because it is a breach of God's expresse commandement in the former verse and therefore also godly Christians whether Ministers or priuate persons that obey the lawes of men simply out of Conscience of God's Commandements and not for corrupt ends may comfort themselues that the good God doth like of what they doe because it is his will that so they should doe and he sayes they do well though som good men are coÌ„trary-minded out of weaknes censure them as euill doers Then it is implyed heer that the conscionable conformity of godly Christians shall be rewarded in Heauen For all well-doing shall bee rewarded in Heauen but submission to humane Ordinances is well-doing and therefore shall be rewarded in Heauen Paul is crowned in Heauen for his holding to the Iewish Ceremonies to win the Iews and further the liberty of his Ministery Thus of the matter required The end follows That you may put to silence the ignorance of foolish men The word heer rendred To put to silence is diuersly accepted or the force of it is shewed by diuerse tearmes in seuerall Scriptures Sometimes it is translated to still a thing that is tumultuous and raging and so the Sea was silenced or made still Mark 4.39 Sometimes it is translated To make speechlesse or dumb so Math. 22.12 Sometimes To confute so as they haue not a word to answer so Mat. 22.34 Sometimes To muzzle or tie vp the mouth so 1. Cor. 9.9 1. Tim. 5.18 and so it signifies properly and so well-doing is intended heer as a means to muzzle the mouthes of wicked men The word heer rendred Foolish-men signifies properly men without a minde or men that haue not vse of their vnderstanding and so are either naturall fooles or mad men The Doctrines that may bee gathered from hence are many For it may bee euidently collected from hence Doct. 1. That wicked men do vsually in all places speake euill of godly men they are prone to it
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
Conscience is such an Arbiter betweene God and vs that sometimes it speakes for God against vs and sometimes for vs to God But that wee may bee more distinctly informed about Conscience I therefore come to the second point which is to consider what Conscience can doe or how it is imployed in vs and Conscience is imployed both for GOD and for man which work I will consider first apart and then ioyntly For God then Conscience works diuersely and hath many offices vnder God and for God for it is Gods speciall spy set in the hart of man to watch him and his Intelligencer Notary to set down what man hath done It is God's hand-writing the Law of God written in our hearts or rather worketh by the help of that body of the Law written by the finger of God vpon the Tables of mens hearts It is a co-witnes with God Rom 9.1 It is also Gods Lieutenant and a great Commander placed within vs that seuerely requires homage and seruice to be done to God and especially diuerts man from ill directing him in the carefull manner of seruing of God For God will not accept any seruice that Conscience doth not order 2. Tim. 1.3 It is a taster for GOD in point of doctrine of Religion For all doctrines must bee brought to the Conscience to bee tried whether they bee of God or no 2. Cor. 4.2 And finally it makes a man endure griefe and suffer wrong for God and his glory as this Text imports For man Conscience is many waies imployed as first it is imployed in viewing and surueying the things of man especially the hidden things of man and heer the power of Conscience is wonderfull For other creatures may see the things without them but haue no power to see the things within them onely man hee hath a knowledge reflexed The eye of a man too can see other things but without a glasse it cannot see it self But now Conscience can discern it self and the whole actions of man and so it differs from Science or the knowledge of the minde for to knowe other things is science but to knowe our selues is Conscience The soule then by Conscience knowes it self it views the thoughts memory affections of the soule and can tell what we think desire loue feare hate c. Secondly in matters of Religion Conscience is specially imployed for instance both in the Word and the Sacraments For the Word the mystery of faith euen all the grounds of Religion they are laid vp and are in the keeping of Conscience 1. Tim. 3.9 And in Baptisme whereas God makes a couenant with vs and likewise requires a restipulation or promise on our part Conscience is heerin imployed and without Conscience God will do nothing in the businesse It was the forme in the Primitiue Times that the party which was to bee baptized was to bee examined before God whether hee did beleeue the question was Credis Doost thou beleeue And he was to answer Credo I doo beleeue Now this answer God would not take vnlesse the conscience would say that hee did beleeue as he said this is the answer A good conscience is mentioned 1. Pet. 3.21 Again a good conscience serues in all the offices of our life or affairs euen in all things to be a witnes if we do that which conscience thinks well to comfort vs and if we doo that which conscience thinks ill to discourage vs Rom. 2.15 and 9.1 Yea conscience is the guide of our liues We are heer pilgrims and strangers farre from our home and in iourney continually now GOD hath set consciences in vs to bee our guides that in all things we are to doo we may be directed and encouraged by conscience taking the direction and warrant of conscience as a speciall ground of our actions so as to do contrary to what conscience bids vs is a sinne for it doth not onely witnes about what is past but it directs vs about what is to come as now to be done But the principall work of Conscience whether we respect God or man is To keep Court in the heart of man There is in man Forum Conscientiae a Court of Conscience a secret Tribunall is set vp in the heart of man and therein sits Conscience and arraigneth accuseth bringeth witnesse sentenceth and doth execution Now concerning the iudgement of Conscience keeping an Assise in the heart of man two things are to be considered First the law by which Conscience iudgeth secondly the manner of the proceeding in iudgement For the first Conscience iudgeth of the actions of men by vertue of certain principles as I said before which it findeth in the vnderstanding gathered either from the Law of Nature or from experience of God's prouidence or from the Scriptures Now the manner how it proceeds in iudgement is in form of reasoning as I said before for in the minde the Conscience findes as it were a Book of Law written which is in the keeping of the faculty they call it in schools Synteresis from hence the Conscience takes the ground of reasoning and from the memory it takes euidence of the fact or state of the man that is arraigned and then by it self it iudiciously concludes and passeth Sentence and so it proceeds whether it condemn or absolue In the Iudgement of condemnation it proceeds thus First it cites or calls for the soule to be tried then it accuseth in this form out of the body of the law kept in the minde it takes the conclusion it means to work vpon and then vseth the memory to testifie of the fact as for instance Euery murderer is an offender thou art a murderer therefore thou art proued to bee an offender Then comes the Sentence in the same order Hee that commits murder without repentance shall be damned thou committest murder without repentance and therefore art a damned creature So likewise it proceeds in absoluing For euidence it proceeds thus He that hath such and such marks as godly sorrow the loue or fear of God c. hee is a childe of God but thou hast these marks therfore thou art a childe of God and then it goeth to Sentence Hee that is the childe of God shall bee saued but thou art prooued to bee the childe of God therefore thou shalt be saued Nor doth it rest in the Sentence but immediately doth it selfe begin the execution for laying hould vpon the guilty person it presently buffets him and terrifies him and pricks him at the very heart and gnawes him many times with vnspeakeable torments and tortures And so contrariwise in the Sentence of absolution it proceeds with comfort settleth and quieteth the hart of the Absolued and many times makes it able with ioy to stand vndanted against all the powers of hell and the world of which more afterwards when I come to intreat of the sorts of Conscience Obserue by the way the difference between the Court of Conscience within vs and mens Courts of
beeing the Sonne of God was abased to take vpon him the form of a seruant and in worlds of occasions to deny himself and his owne greatnes reputation Mat. 11.29 Phil. 2.6 7. Fourthly we may learn from his suffering condition the contempt of the world Why should we seek great things for our selues when our Lord and Sauiour was in some cases worse prouided for than the birds of the aire and foxes of the field as not hauing a place where to lay his head And therfore he suffred without the City to teach vs that we also haue heer no abiding City but should cast all our cares vpon prouiding for our eternall habitation in heauen Heb. 13.11 12. Fiftly we should learn obedience from him towards our heauenly Father Christ obeyes his Father euen in hard commandements against his credit ease liberty yea life it self and therefore we should learn to desire to go and doo likewise Sixtly hee left vs an example of louing one another and gaue a speciall charge we should prooue our selues to bee his and to be like him indeed as his true Disciples by louing one another Iohn 13. Eph. 5.2 Seuenthly wee should learn patience of him when we doo suffer though strange things should befall vs. What though we should be betraied or forsaken of our friends in our iust cause or suffer iniuries or bee falsely accused euen of hainous crimes or most basely vsed euen to bee buffetted derided spetted on or to see vile wretches and grosse offenders preferred before vs or lose all we haue to our very garments c. yet none of these things should bee grieuous to vs because all these things befell our Lord and Master in a worse measure and manner than they can befall vs yea wee should be patient though it were to lose our liues as he did Eightthly he left vs also an example of hope in suffering for when he suffred shame and misery in this life hee looked vpon the ioy and crown in another world thereby teaching vs with whole arguments to fense our selues against all the scorns and miseries of this world Heb. 12.3 Ninthly hee left vs a patterne of mercy who made himself poor to make vs rich and therefore how much more should we out of our abundance yeeld some supply to others wants 2. Cor. 8 c. Lastly the mortification and crucifying of the ould man is to bee learned from the Passion of Christ Rom. 6. For look how Christ was vsed so should we vse our sinnes he was crucified and so should we crucifie our sinnes piercing the heart of them by confession and godly sorrow and so hanging them vp vpon the Crosse till they be dead Thus we see that Christ hath set vs a large copy and that many things are to bee learned from his example Quest. But doth Christ's example binde vs to imitation in all things Answ. In many things it doth binde but in all things it doth not binde There are diuers things that Christ did which to leaue vndone by vs is no sinne as the works of his Power and Omnipotency are not imitable and so also the works of his Office as Mediator are peculiar to himselfe and cannot be done by vs. Besides a world of indifferent actions of his diuers of which are recorded yet all men grant they doo not binde vs to exact imitation though they be things wee haue power to doo He sate and preached he receiued the Sacrament in a priuate chamber at night and gaue it onely to Clergy-men and vsed vnleauened bread c. Quest. But what rules are then left to ground our practice vpon and how far are our consciences bound by examples and so by the example of Christ Ans. Examples and so the example of Christ binde vs in the things he did which were required by the morall Law or the Word of God For an example is but the illustration of a precept it is but like the seal to a blank if there be no precept Secondly in other things which Christ did not required by the Law wee are so farre forth tied to follow his practice as he hath for those specialties giuen himself a precept as heer wee are bound to suffer from others and for others if need require by the force of Christ's example but so as it is specified that his example bindes in this and other things But where the Scripture doth not make vse of his example there wee are not bound in things indifferent in their owne nature to follow any example out of necessity Verses 22 23. Who did no sinne neither was there guile found in his mouth Who when hee was reuiled reuiled not again when hee suffred hee threatned not but committed it to him that iudgeth righteously HItherto of the end of Christ's suffering the manner followes set down both negatiuely and affirmatiuely Negatiuely Hee suffred without sinne in this verse and without reuiling in the next verse Affirmatiuely Hee committed himself and his cause to him that iudgeth righteously He did no sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of this verse do commend the innocency of this our Sauiour which doth much increase the price and value of his sufferings He suffred for the sinnes of others that neuer committed any sinne himself in thought word or deed and as hee was innocent in all the course of his life so did he beare his suffrings without fault and carried himself so as no man could finde any iust occasion against him The first thing affirmed of Christ to shewe his innocency is that he did no sinne In the Originall it is expressed by a word of great force which signifies to make or frame or fashion with art or to make sinne and it may be rendred as I conceiue more fitly Hee made no sinne To make sinne being a phrase somewhat vnusuall the sense is to bee inquired into Now a man may be said to make sin many waies First when a man inuents and commits a sinne neuer heard of before Thus Onan made that sinne of filthinesse Thus the Sodomites and Gentilish men and women made sinnes of lust Thus drunkards make strange kindes of drinkings Thus the phantasticall monsters of our times make the sinnes of strange apparell And thus the Papists make that horrible sinne of murthering of Princes and damnable equiuocations And thus swearers now make their monstrous oaths Secondly when a man sins hauing not so much as temptation to sinne in himself or pronenesse of nature to sinne and so hee sinnes that sinnes wilfully and not by infirmities or weaknes of nature Thus Adam made the first sinne for hee had no corruption of nature to intice him or incline him nor could any temptation from without compell him but hee sinned wilfully Thus those men of bloud make sinne that kill their brethren in colde bloud And so many whoremongers and drunkards make sinne when they are not inticed but intice themselues and striue by all meanes to fire and force themselues
heauy sleep in sinne vnto an earnest care to liue righteously it should warn men euery where to repent Eph. 5.14 and the rather because this very patience of God in bearing thus long with them and the mercy offred them in the Gospell will increase to greater wrath and condemnation if men will not be warned Rom. 2.4 5. 2. Thes. 1.8 9. Doct. 3. Hence also it is cleer that God's Elect before their Calling haue liued in sinne as well as others Eph. 2.3 Tit. 3.3 Col. 3.6 Which is fit to be noted for diuers vses For first it sets out the rich mercy of God and his free grace in election and manifestly shewes that we merit not the blessing Eph. 2.3 4 c. And secondly it should teach the godly diuers duties as first not to bee proud or high-minded but rather remembring what they were to make them the more humble all their daies Secondly to despair of no man but rather to shew all meeknes toward all men 2. Tim. 2.25 Titus 3.2 3. Thirdly to cleaue fast vnto Christ in whose onely propitiation they can bee saued from their sinnes 1. Iohn 2.1 2. God forbid wee should reioyce in any thing more than in Christ and him crucified Gal. 6.16 Lastly wee should think it more than enough that we haue heertofore liued in sinne wee should henceforth resolue to spend that little time that remaineth in a carefull obedience vnto God's will ceasing from sinne 1. Peter 4.1 2 3. Thus of the doctrines implied in the Text. The doctrines that may bee gathered more expresly follow Doct. 1. None but mortified Christians are true Christians It is manifest that none haue part in Christ but such as are dead to sin such men onely doth Christ acknowledge for hee is a Redeemer to none but such as turn from transgression in Iacob Esay 59.20 All that are in Christ are new creatures their old things are past and all things new 2. Cor. 5.17 None are Christ's but such as beare the similitude of his death in their dying to sinne Rom. 6. Men lose their Baptism if they bee not baptized into the death of Christ. Such men as place their happinesse in worldly things are not the right seed but such onely as are born by promise that is that receiued life by the promises of grace and a better life Rom. 9.8 Christ was sent to preach glad tidings to such as mourne in Sion Esay 61.1 2 3. The mourners in Ierusalem were the onely men that were marked for God Ezechiel 9. Christ will haue no Disciples but such as will deny themselues Luke 9. and are not fashioned according to this world Rom. 12.2 And this should teach men to haue mortified Christians in greater honour and to esteem highly of such as will not be corrupted with the excesse of the times and doo shew by a sound conuersation that they are weaned from the lust after earthly things and are consecrated to God and his seruice Wee should honour and acknowledge such aboue all other men in the world yea in the Church It should also compell vpon vs a care of a mortified life and a daily resisting of sin and the diuell and striuing to be made like to Christ. Finally if the count must be made by mortification there will then bee but a short count vpon earth for look into Christian Churches and cast out first all open profane persons such as are drunkards fornicators swearers murderers railers against goodnes such as serue vanity and shew it by strange apparell and such like men secondly all open idolaters and superstitious persons and such as hold damnable opinions Thirdly all ciuill-honest men such as haue onely the praise of men for a harmelesse conuersation in the world but haue no taste of Religion or conscience of zeale for Gods glory Fourthly all open worldlings that minde not heauenly things and sauour nothing but the things of this world and lastly all hypocrites that make a shew of mortification and yet are not mortified and then suppose how small a number will be left in euery place to be reckned in this list of true Christians Doct. 2. Mortification is the very first step of grace and the entrance into all power of godlines Till our sinnes bee foundly crucifyed and dead no work of Religion that is acceptable to God can be done and therefor Iohn Baptist and Christ and the Apostles call for repentance as the first thing that opens a way into the Kingdome of heauen because else sinne vnrepented like a prison will infect all wee doe Esay 1.13 to 16. Besides the heart of man being naturally like a stone or iron til it bee softned no impression of grace can bee fastned vpon it and if the ground of our hearts be not well plowed vp the â—eed of the Word cannot but bee lost Ierem. 4.4 The seed cast vpon the high way will be picked vp by the fowles of the aire and not growe or if any seed or plant of grace did grow for a while in the heart yet the weedes of sinne would ouergrowe and choake all as is euident in seed sowne in thorny ground or plants set in ground that is not digged and weeded And further while the person is euill the work will be vile and abominable An euill tree cannot bring foorth good fruit And therefore this shewes that such Christians as leape into the profession of Religion so easily and think it is no more but to giue-ouer ill courses and fall to the practice of good duties are deceiued For if by sound mortification their sinnes past bee not bewayled and they soundly humbled either their sinnes will after a while growe and reuiue againe or else the conscience of these sinnes will secretly throughout their liues torment them or else the diuell on a sudden may seaze vpon them with despaire hauing so manifest a reason against them that they did neuer practise mortification for their sinnes Besides lamentable experience shewes in those places where Christians are not soundly formed at first in the exercise of mortification they lead their liues in a dull course of profession and haue not the experience of the life and power of Religion in themselues for the ioyes of it or towards others in the practice of it The mourners in Sion and such as are broken-harted are the most glorious and the most fruitfull Christians Esay 61.1 2 3 4. and continue in the greatest power of religion And further it may bee noted in the best of those that their separation from the loue of the world is most really performed as hath appeared when in any speciall works of men or for the help of the Church of GOD they are called vpon to shew their zeale by their bounty in such cases one poore Macedonian would shame a hundred of those rich Corinthians Doct. 3. True repentance for sinne doth in diuers respects kill a man it strikes him dead to repent is to bee a dead man not onely in respect
to the very ends of the earth Micah 5.4 For he was not onely to raise vp the Tribes of Israel but to be a light to the Gentiles and giueth saluation to the ends of the earth Esay 49.6 Fourthly because he is great in skill and power in skill because though he haue such great flocks yet he knowes all his sheep particularly and calls them all by their names Iohn 10.3 And so hee knowes all their wants and diseases too and all the waies to help and cure them In power because hee hath a mighty Arme Esay 40.10 11. And hee stands and friends them in the strength of Iehoua and in the Maiesty of the Name of the Lord his God Micah 5.4 And besides hee shewes it in his ability to driue away from his flocks euen those hurtfull beasts that other shepheards cannot resist If a Lion or the hungry Lion roar after his prey hee will not care for the voice of a multitude of shepheards called out against him saith the Prophet Esay 31.4 yet this Shepheard alone with his voice can make the fiercest Lion leaue his prey and runne away He can make the Diuels flee and restrain the rage of cruell Tyrants Fiftly because he is a Prince aswell as a Shepheard Other shepheards are vsually no more than ordinary men but he is a great Prince and therefore must needs be a great Shepheard Ezech. 34.23 Sixtly because he is the Arch-Shepheard the Prince of shepheards He vnder whose authority all other shepheards are and to whom they must giue accounts 1. Pet. 5.4 Thus of the attributes giuen to this Shepheard The happinesse of those that liue vnder the gouernment of such a Shepheard followes First he will feed them as a shepheard doth his flock they that wait vpon the Lord shall bee fed Psalm 37.3 And thus chiefly hee will feed their soules they shall grow and eat and finde pasture Iohn 10.9 He will feed them with knowledge and vnderstanding Ier. 3.15 and with such food as will breed life and life in more abundance Iohn 10.10 They shall neither hunger nor thirst He that hath mercy on them shall lead them by the Springs of water he shall guide them those Springs of water are his Ordinances Esay 49.10 and their pasture is fat pasture Ezech. 34.14 The chief feeding-place is his holy Hill the Temple and Sanctuary and â—hat shall bee a blessing to his floâ—â— there shall bee showres of blessings in their seasons Ezech. 34.26 He doth not feede in the fields and Desarts but with a more excellent feeding he feeds them in his garden in the very beds of spices euery doctrine being as a seuerall spice and the whole summe together as a bed of spices Cant. 6.2 3. The Prophet Dauid seems to resemble powerfull and florishing doctrine to greene pastures and the secret and sweet comforts of the Sacraments to still waters Psalme 23.2 Secondly he will tend and keepe them so as 1. The wilde beasts shall not teare them Tyrants Hereticks diâ—â—ls shall not make a pray of them Ezecâ— 34.25 so as they should dwell safe though they were in the wildernes and sleepe in the woods Ezech. 34.25 28. Though they walke thorow the valley of death they neede not feare Psalme 23.4 2. Hee will iudge the Ramms and the Goats that push at them that is hee will reuenge the wrongs are done vnto them by such as liue in the same churches with them that reproch or oppose them Ezech. 34.17 c. 3. The Sun shall not smite them Esay 49.10 that is the wrath and anger of God shall not afflict their spirits but they shall lie downe in great rest and tranquillity of conscience Ezech. 34.13 4. If they fall into diseases he will giue them such medicines as shall refresh their soules Psal. 23.3 5. They shall want nothing Psal. 23.1 6. None of them shall bee lacking hee will keepe all that are giuen to him no man shall take them out of his hands Iohn 10.29 Ierem. â—3 4 7. Hee will order them not by force and cruelty but by iudgements Ezech. 34.16 shewing a due respect of the seuerall ages and conditionâ— of his sheepe Esay 40.11 8. Hee will goe in and out before them himselfe and they shall follow him and he will leade them in the paths of righteousnes Iohn 10.4 Psal. 23.3 9. Hee will doe more for them then any Shepheard did for his flock hee will make them liue euer he will giue them eternall life Ioh. 10.29 10. Lastly all this is the more comfortable because hee hath tied himselfe by couenant for his sheepe to doe all this for them Ezech. 34.25 Vse The vse should be for instruction and so both to Ministers and to the people First to Ministers They should heer learn to be wonderfull carefull of the finding feeding of the flocks committed to their charge seeing Christ ordinarily and externally doth administer this work by their seruice If they bee not carefull they dishonour as much as lieth in them the office of Christ The feeding which vnder Christ on Gods holy hil they should prouide for the people is the chiefe blessing of the life of a penitent sinner Iohn 21. 1. Pet. 5.2 Secondly to the people The people that are good should hence learne 1. To pray to CHRIST to shewe them where hee feedes that they may bee directed to the fertill pastures of some powerfull Ministery 2. To trust vpon Christ for all things necessary for their soules Since God hath appointed him as the Shepheard of our soules wee should glorify his office by beleeuing in him and relying vpon him neuer sheepe had a better shepheard and therefore wee neede not feare any more nor bee dismaied Psalme 37.3 Ierem. 23.4 3. Our hearts should bee set vpon the house of Christ and vpon his Word as the food of our soules wee should run to Church with great willingnes and appetite as the sheepe doe to their foddering places 4. When wee finde good pasture and safe feeding wee should be wonderfull thankfull and seeke all his praise with ioyfull hearts Psal. 79. vlt. and 100. 5. Wee should submit our selues to the Ministers of the assemblies whose words are like goades and like nailes fastened because they are giuen by this our Shepherd Eccles. 12.11 6. If the spirituall Assyrian break into the Church of Christ we should remember that if seuen Shepheards and eight principall men bee raysed vp against him he shal be driuen away Mich. 5.5 But withall wee must take heede and looke to it that wee be right sheepe of his pasture For there are multitudes in the flocks of Christ that hee will not feede hee takes no care of them but saith of them That that will die let it dye And as a shepheard separateth the goates from the sheepe so will Christ separate a world of wicked vngodly men from the good though they now be often folded together in one assembly It is the poore of the flock onely that
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
such an order in his worldly estate or outward estate that he may prouide to serue the Lord without distraction abstayning from all things that may entangle him or interrupt him Eph. 5.16 1. Cor. 7.29 35. and 9.28 2. Tim. 2.4 Hee must prouide to him time for God's seruice and for commerce and fellowship with the godly and for works of mercy Thirdly hee must bee wise for himselfe that is hee must in all the meanes he vseth for or in religion especially apply what hee can for his owne vse and study himself and to vnderstand his own way and prouide whatsoeuer he doe for his iustification and sanctification and finall saluation Pro. 9.12 and 14.8 And to this end he must meddle with his owne busines and take heed of being a busie-body in other mens matters so much as in his thoughts 1. Thes. 4.11 12. And hee must also auoid vaine ianglings and doubtfull disputations in religion and quarrels that tend not to his edification but to shew wit or science Tit. 3.9 1. Tim. 6.20 2. Tim. 2.23 And he must keepe his eye straight vpon the mark to proceed directly and distinctly in building himselfe vp in knowledge and grace not losing his time or going about but keeping a straight path to supply what he wants and growe in what hee hath Prou. 4.25 Ierem. 31.32 Hee must take heed of vncertaine running but bee sure to take accounts of himselfe for all his courses to see that hee goe very straight towards the mark and finally he must not respect company to goe the pase of other men but runne as if hee alone were to obtaine striuing to excell 1. Cor. 9.24 and 14.12 Fourthly he must esteeme the Word aboue all treasures Psal. 119.72 Math. 13. and take hold of the instruction thereof as that must bee the very life of his life Pr. 4.13 For by the word doth God sanctify vs and make vs righteous Iohn 17. And he must order his whole course of life so as that he may see the meanes of all his actions from the Word he must liue by the rules of Scripture that will liue righteously Gal. 6.16 Now that hee may doe thus he must looke to diuers things First that hee place no confidence in the flesh neither trusting vpon his own wit nor carnal reason nor gifts nor yet yeelding himselfe to bee a seruant to any mans humour or opinions or example or commandement Secondly hee must prouide to liue so as hee suffer not a famine of the powerfull preaching of the Word hee must labour for the meat that perisheth not Iohn 6.27 and so exercise himself in the Word morning and euening that the Word may dwell plenteously in him Psal. 1.2 Col. 3.16 Thirdly hee must take heed of adding any more sinnes or duties then are discouered in the Word and of detracting from any thing that is forbidden or required there Psal. 30.6 detesting conceitednes and singularity hauing his conuersation in all meeknes of wisdome Iam. 3.13 Fiftly hee must dayly lift vp his heart to God to seek a way of him whose glory it is to teach to profit and who giueth his Spirit to lead men in the paths of Righteousnes Psal. 23. Esay 48.17 Sixtly hee must remember the Sabbath day to sanctifie it For this will bee both the meanes and the signes of his Sanctification and true righteousnes It is the market-day for the soule Esay 58.13 14. Exod. 31.13 c. Seuenthly he must haste to the comming of Christ hee must dispatch his work as fast as hee can and to this end hee must cast about to find out waies of well-doing and when hee hath any proiects or opportunities of well-doing hee must not delay but with heart and readines finish his work This is to seeke righteousnes and to haste to it Esay 16.5 Amos 5.14 Thus he must obserue to doe as the phrase was Deut. 5.22 Eightthly it will bee a great help vnto him if hee get into the way of good men and walk with the wise sorting himselfe with discreet and sincere Christians Pro. 2.20 Ninthly hee must keepe his heart with all diligence For thereout commeth life Hee must carefully resist the beginnings of sinne within and auoid those secret and spirituall dalliances of the soule with inward corruptions and temptations and withall take heed of secret hypocrisy in suffering his heart to bee absent when God is to bee serued Pro. 4.23 For thereby he may lose what he worketh if his spirit bee not without that guile Tenthly all that knowe the happines of a righteous life should striue to amend those defects which are found euen in the better sort of people that so their life at length may answer to the end of Christs death and therefore wee should examine our selues throughly The defects and faylings found in the liues of righteous men may be referred to two heads First for either they faile in the parts of righteousnes Secondly or in the manner of well-doing In the parts of righteousnes there are great failings whether we respect the first or second table I will briefely touch the principall defects which are obserued and complayned of in Christians in both tables In the first table men faile either in the knowledge of God or in the affections to God or in the seruice to God First for knowledge how little doe many men know of Gods praises and glory that might bee knowne and how far are many from a right conceit of God when they come to think of him or to worship him Secondly in the most there is a great want in the exercise both of the feare of God and trust in God men haue not such awfull thoughts of God as they should haue nor doe they tremble so as they shold at his iudgemēts that are in the world Psal. 4.4 Heb. 2. vlt. Dan. 6.26 And for the trust in God men are specially faulty that they doe not commit their waies daily to GOD for assistance and successe in all estates resting vpon him alone as they ought to doe Thirdly ioying and delighting our selues in GOD is hardly found in any and yet no wife should take such continual delight in her husband to solace her selfe with him as a Christian ought to doe with God Psal. 37.4 and 68.3 4. Phil. 4.4 Fourthly in the seruice of God there are diuers defects as 1. Some neglect the priuate reading of the Scriptures who ought to excercise themselues therein day and night Psal. 1.2 1. In prayer some haue not the gift of prayer nor seeke it and prayer for others is extremely neglected contrary to Gods expresse commandement that enioynes vs to pray one for another in many Scriptures 3. Praysing of God in our discourses as becommeth his great glory in his works where is this found and yet required at our hands and at the hands of all people and that which we should doe with an whole heart and while we liue Psal. 96.6 7 8. and 63.4 and