minds These words are metaphoricall and may be three waies interpreted 1. First hereby may be signified that wee should with all care lay hold upon Gods covenant and in our mindes and affections imbrace it For the girdle upon Ieremies loynes is a type of Gods covenant with the people Ier. 13.11 2. It may note the humiliation wherewith our minds and hearts should be abased before the Lord so to gird the loynes must be taken Esay 32.11 3. But thirdly and chiefly hereby is signified the care we should have to remove all the impediments that might hinder faith and godlinesse it being a metaphor taken from the manner of the Easterne people who wore long garments which till they were girded up were a great hinderance both to labour and travaile 4. To these may be added that it is used to note the watchfull expectation of Christs comming Luke 12.35 And so in generall we may here note 1. That true godlinesse and devotion and faith have many hinderances There are many letts in the way of life never any could order their course so wisely but they did find impediments The use is for confutation of such as find no hinderances If it be the true grace of Christ there are le ts a signe they are in a slumber and know not the waies of heaven these waies are strait and narrow Secondly for comfort and incouragement to the godly that are troubled with letts it hath alwaies been so the godly were ever annoyed with the loynes and long garments 2. That the first care should be to be prepared and resolved against these letts 3. That these lets are daily they are as the very garments of our backs 4. That they may be many times about things that seeme needfull 5. That of all the impediments of godlinesse those that are within are the worst therefore he saith gird up your minds Ill company multitude of businesse carnall counsell and friends losses disgraces enemies and wife and farme and riches and pleasures are great letts so is the world and the devill but yet the worst are within the minds of men And thus in generall Now in particular divers things may be profitably considered 1. For what men must be thus prepared and made ready 2. What are the garments of the mind or inward lets 3. Why must they be girded up 4. How must they be girded or restrained 5. It is to be noted that he saith gird up not cast off 6. The Uses For the first this metaphor in the letter was used in those countries upon foure occasions 1. When they were to goe a journey 1 King 4.29 9.1 2. When they were to run a race 1 King 18.46 3. When they were to fight a battaile 1 King 2.1 4. When they went to labour Prov. 31.17 In all foure senses spiritually we must haue our minds girded and resolved against impediments we are travellers runners labourers fighters and in all these respects we must be girded and addressed to them we can never runne the race of godlinesse we can never doe the works of godlinesse we can never abide the hard strife and fight of godlinesse and faith we can never hold out in our journey to heaven unlesse we daily strive against the hinderances that will be cast in our way I say daily and inwardly For the second there are 14. internall letts of godlinesse 12. of them implyed in the comparison of long garments and 2. of them in the similitude of loynes The twelve inward lets are these 1. Ignorance a vaile Esay 25.8 it hinders Eph. 4.17 2. Carnall reason 2 Cor. 2.18 3. 〈◊〉 thoughts or contemplative wickedâ—esse Iâ—r 4.14 Gen. 6. 8. 4. Security mindlesnesse incogitancie which shewes it selfe eyther by not heeding or by not râ—membring or by not resolving or applying or practising 5. Love of the world It is not much businesse or wealth or many occasions but the love men have to the world that hinders them Cares of life 6. Troubles of mind disquietnesse of mind worldly or causelesse sorrows impatiency when mens uncâ—rcumcised minds will not beare the punishment of their sins These hinder assurance society labour of godlinesse Lâ—v. 26.41 see the phrases used Prov. 15.15 Eccl. 2.23 7. Fearfulnesse and doubts feare of this trouble and that disgrace or difficulty or ill successe c. Ier. 1.17 Rev. 21.8 8. Hypocrisie a double heart a heart and a heart allowance of distractions c c This frustrates all for the present and angers God 9. Precipitation of mind when mens haste is in them as the Hebrew phrase is Iob 20.2 Thus David said in excessumentis it is translated in his haste I am cast out of thy sight suddennesse rashnesse adventurousnesse is hereby meant Prov. 15.28 This hinders 1. soundnesse of understanding by exposing to tentation 2. by leading out of the race 10. Hardnesse of mind opposed to fearing alwaies Prov. 28.14 unteachablenesse the difficulty that is in men to be perswaded or moved 11. Discouragement Heb. 12.13 12. Consternation or amazednesse of mind Luke 24.4 2 Thes. 2.2 And when hee saith not barely gird up your minds but the loines of the minde it importeth two things For the loines in the minde signifie 1. heavinesse dulnesse so the word used 2 Chron. 10.10 2. concupiscence these must especially be girded hard yea all the rest must be girded upon these Thirdly we should gird up our minds for divers reasons 1. Because the mind not attended will else run into a secret frame of evill cogitations or stand still in emptinesse being not woond up 2. Because that which is halting may be turned out of the way Heb. 12.13 3. Because the minde in pollution as it is most secret so it is most loathsome Tit. 1.15 Eph. 2.3 4. Because else through custome wee may come to a reprobate minde Rom. 1. 5. Lastly because the keeping of our mindes is the keeping of our soules Prov. 9.8 For the fourth there are divers rules to be observed for the girding up of our minds we may gird up our minds divers waies 1. By confessing and complaining of them I meane of these secret impediments unto God one way to restraine them is to confesse them 2. By inflaming the love of God in our minds For if wee could love God with all our minds we were safe from all impediments 3. We must be sure we be renewed in our minds For the old minde will never be girded up we must be renewed in the spirit of our minds that is in our carnall reason for that like an old belldam is the mother and nurse of all the rest Eph. 4.23 4. We must speak often with our minds as the Hebrew phrase is that is we must observe check informe consider and direct our mindes 5. We must get the word of God written in our minds and obey the motions of the Spirit that law of our minds 6. We must converse much with the godly and wise that they may
measure of true appetite to the word may be discerned by some of these signes that follow First it is a signe that we doe heartily love the word when wee can from our hearts love and blesse them that doe love the word accounting them happy for their very love to the word Psal. 119.1.12 Secondly it is a sign 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 love to the Gospell when we can forsake father and mother brother and sister house and land for the Gospels sake Mark 10.29 Thirdly It is a signe of love to the word and of desire after it when we can mourne for the famine of the word as a bitter crosse Psal. 42.3.4 Fourthly Yea when men have the word and yet find not comfort in it it is a signe of their true affection when they long for those comforts with heavinesse of heart and account themselves in an uncomfortable 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 love the word when such as feare God are glad of us it is a signe that the Godly doe discerne appetite in us though we do not when they are tenderly affected toward us Psal. 119 74. Sixtly We may know our affection to the word by our willingnesse to be ruled by it if we can make the word our Counseller it is sure we do delight in it whatsoever we conceive of our selves Psal. 119 24. Lastly to strive against our dulnesse constantly and to pray to be quickned is a good signe that we have some desire to the word One may love 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 us some being altogether void of all desire after it more then for fashion sake and the better sort have their appetites either dull or decayed Quest. Whence comes it that people have no more affection to the word or that men are so cloyed with the word Ans. The lets of appetite and affection to the word may bee considered two wayes First as they are without us Secondly as they are within us Without us the cause of want of affection is sometimes in the Minister sometimes in the Divell sometimes in the company men sort withall and sometimes in God himselfe 1. In Ministers there are two things which marvelously hinder the admiration and desire after the word The first is the manner of their teaching when they teach unskilfully deceitfully vaingloriously negligently or coldly When there is not a majesty and purity and life in the teacher it is no wonder if there be no affection in the people 2. Cor. 4 2. 1. Thessa. 2. 2 3 4 6 8. 1. Cor. 2.4 2. Tim. 2 15. The second is their ill lives What made the people in Elies time so loath the service of God but the wicked lives of Hophnâ— 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 Divell 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 indeavours to blinde their mindes and marre their tastes that they may not perceive nor regard the glorious things of God in Christ 2. Cor 4.4 3. Evill company is a wonderfull impediment it causeth perpetually hardnesse of heart and carelesness it keepes the hearts of the wicked men in a continuall habituall deadnesse and the best men seldome light into prophane company but they get some degree of dulnesse and deadnesse of affections by it Prov. 9.6 Psal. 119.115 4. God himselfe being provoked by mans extreame wilfulnesse in sinning gives them over to a spirit of slumber and curseth their very blessings yea restraineth sometimes the very gifts of his servants that so hee may execute his judgements upon a rebellious people The Lord hideth his statutes from them and with-holding his spirit keeps backe the life of the word in their hearts Esay 6.10 Yea many times to scourge the unthankfulnesse and unprofitablenesse of his owne people he doth for a time hide his testimonies from them Psal. 119.19 Thus much of the lets without us The internall lets must be considered First in the wicked Secondly in the godly The cause of this heartlessenesse 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 owne need of it Secondly their prophanenesse and irreligiousnesse they live without God or without Christ in the world they make no conscience of their wayes They forget their later end they mind not the good of their soules but only earthly things they never tasted of the bountifulnesse of the Lord but were altogether corrupt and strangers from the life of God only greedy in sinning Thirdly Atheisme there is in the hearts 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 else they are strongly carried to resolve there is no profit in the knowledge of Gods wayes or in serving the Almighty Iob. 21.14 Malac. 3.15 Fourthly Cares of life The love of the profits or pleasures of this life cheak the word and the power of it as is apparent by these places Matth. 13. Luke 14. Psal. 119.36 37 c. Fiftly In some eyther whoredome or wine for these two sinnes together or either of them take away mens hearts they are voide of all due consideration and of all affection to Gods word They are senselesse creatures Hosh. 4. Thus of the chiefe lets of the wicked The lets of affection in the godly are divers First Sometimes it is their worldlinesse their too much minding and plodding about the things of this life or their excessive burthening of their heads about their calling they have too much to do or they have too much care care I say that is distrustfull and câ—rking care Psal. 119.36 Secondly Sometimes it is want of comfortable fellowshippe 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 love the word Psalm 119. verse 63. Thirdly Sometimes it is some secret sinne that gets too much dominion over them As affection may stand with meere frailties and infirmities So on the other sidâ— if any sinne once get head and men yeeld to it and agree to obey it their affections to the word presently dye within them Psal. 119.133 Yea if this sinne be but in the
then when we are dejected in the true feeling oâ— our owne unworthiness God will give grace to the humble And further wee must get an appetite or affection to the word For the full stomacke loatheth an hony-combe but to the hungry soule every little thing is sweet Proverbs 27.7 and lastly we must take heed that wee marre not our tastes before we come as they doe that have sweetned their mouthes with wickedness and spoyled their rellish with the pleasures of beloved sinnes Iob 20.12 Such as live in the delight of secret corruptions even thâ—y that account stoln waters sweet may be the guests of Hell but Gods guests they are not onely they that overcome eate of the hidden Manna Rev. 2. Secondly when we have found hony let us eate it Prov. 20.13 That is if the Lord be gracious unto us in his word let us with all care receive it into our hearts and with all affection make use of it Lose not thy precious oportunitie Thirdly it should teach us in all our griefes and bitterness to make our recourse to the word to comfort and sweeten our hearts against our feares and sorrowes For at this feast God wipes away all teares from our eyes Esay 35.6 8. Fourthly the sweetnes of the word when we feele it should satisfie us yea satisfie us abundantly Wee should give so much glory to Gods goodnesse as to make it the abundant satisfaction of our hearts Psal. 36.6 Fiftly Yea further we should labour to shew this sweet savour of the word in our conversations by mercy to the distressed by gracious communication by our contentation and by all well-doing that the perfume of Gods grace in us may allure and affect others that the very places where wee come may savour of our goodnesse even after wee are gone Sixtly we should bee alwaies praising of God for the good things of his Sanctuary acknowledging all to come from 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 goodnesse Psal. 36.9 Seventhly wee should pray God to continue his goodnesse to them that know him and to vouchsafe us the favour to dwell for ever in his house Psalm 36.11 Eighthly and constantly the experience hereof should set us a longing our soules should long for the courts of Gods house and our hearts cry for the daily bread in Sion and we should constantly walke from strength to strength till we appearâ— before God in Sion Psalm 84 and the rather because besides the sweetnesse there is a plentifull reward in keeping Gods word Psalm 19.20 Secondly from hence we may be informed in two especiall things 1. Concerning the happinesse of the godly in this life notwithstanding all their afflictions and sorrowes Thou seest their distresses but thou seest not their comforts The stranger doth not meddle with their joyes Oh how great is the goodnesse of God in giving his people to drink out of the rivers of the pleasures in his house when he makes their eies to see the light in his light Psal. 36.8 9. Psal. 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 the promises of God in Christ are the sweet spices which being beaten yeeld a heavenly and supernaturall smell in the soules of the godly hearers 2 Cor. 2.14 15. But then Ministers must take heed they corrupt not Gods VVord and see to it that their preaching be in sincerity and as of God and in the sight of God in Christ and with demonstration of the truth to mens consciences 2 Cor. 2.17 else any Preacher will not serve the turne And in both these respects Ministers have reason to cry out with the Apostle Oh! who is sufficient for these things If every Sermon must leave so sweet a savour behind it in the hearts of the hearers and in the nostrils of God too who can bee without the speciall assistance of God fit for these things Lastly this may serve for singular reproofe and terror to the wicked and that in divers respects First for such as are mockers and call sweet sowre that is speake evill of the good word of God Secondly for the miserable neglect of that they should account the life of their life Alas whither shall we goe or what is this miserable and wretched life if we want the sweet comforts of the word To dwell without the word is to dwell in the parched places of the wildernesse and this Ministery is the more dangerous in such or to such as are daily invited and have all things ready made and yet will not inwardly obey Gods calling nor profit by the meanes but find excuses to shift off the invitation of God How justly may that curse be inflicted upon them these men shall never taste of my supper Luke 14.17 c. 24. Thus much of the second doctrine Doct. 3. The third doctrine out of these words may be this that such as find a true taste of the sweetness of God in his VVord may conceive hopefully that their soules doe and shall prosper and growe There is no doubt to be made of our growth if once we come to feele the sweetnesse of the VVord For the clearer understanding of this doctrine I must answer two questions Quest. First what this true taste is Secondly whether this taste may not be in wicked men Answ. For the first A true taste of the sweetnesse of the VVord and Gods graciousnesse in it may bee knowne both by the cause and by the effects The cause of this taste is faith for by faith onely doth the soule taste Or that thing that raiseth so sweet a rellish in our hearts is a perswasion in particular of the graciousnesse of God to us even of that graciousnes which the VVord doth discover The effects of this taste are three For first it revives the heart and raiseth it from the dead and frames it to bee a new creature working an unsained change in the heart of man from the world and sinne to the care of Gods glory and salvation of their owne soules and thus it is called A savour of life unto life 2 Cor. 2.15 Secondly it sesleth in the heart an estimation of the VVord and spirituall things and the assurance of Gods favour of all earthly things in the world Phil. 3.9 Psal. 84.10 Thirdly this taste workes a heavenly kind of contentment in the heart so as the godly when they have found this are abundantly satisfied they have enough Psal. 36.10 and 95.4 For the second question concerning wicked men and their rellishing of the sweetnesse of the VVord I say two things First that the most wicked men are without spirituall senses and finde no more taste in God or his VVord than in the VVhite of
affection above all other people 1 Pet. 4.8 brotherly kinde love 2 Pet. 1.7 4. It must be a pure love that comes from a pure heart 1 Tim. 1.5 and projects not any iniquitie 1 Cor. 13.6 and therefore must be a love in the Spirit Col. 1.8 5. It must be a diligent love that will expresse it by the daily fruits of it upon all occasions a labouring and working love 1 Thes. 1.3 Heb. 6.10 6. It must be a speedy love that will not put off or delay a love that will not say Goe and come againe to morrow Pro 3.22 7. It must be an humble love a love that would ever serve the brethren not doe them good only Gal. 5.13 and that is farther shewed by not respecting persons but loving all the Saints even those that are poore or sick or in temptations or fallen by weaknesse Eph. 1.15 Pro. 19.7 Iames 2. and that is also shewed by carrying our selves with all lowlinesse and meeknesse of minde in all long suffering and forbearing one another Eph. 4.2 8. It must be a constant love we must love alwaies as well as earnestly Gal. 4.18 9. It must be a growing love that will still encrease and abound Phil. 1.9 1 Thes. 4.10 The Use may be divers for Use. 1. First carnall Christians are by this doctrine sharply to be reproved for their want of love to the brethren and for all the courses by which they shew their dislike or hatred of godly Christians This very sin is grievous in the sight of God for for this sins sake when they haâ—e a godly Christian because his works are better than theirs God reckons of them but as Cainits the seed of Cain yea as the children of the Divell 1 Iohn 3.10 yea God will reckon with them as if they were guilty of murther To hate a godly man is murther in the sight of God and deprives a man of eternall life 1 Iohn 3.14 15. and proves him that is guilty of it to be a person that abides in death And it is in vaine to plead that they love God for if a man say he loveth God and hateth his brother he is a lyar foâ— he that loveth not his bâ—other whom he hath seene how can he love God whom he hath not seen And it is Gods peremptory Commandement that he that loveth God love his brother also 1 Iohn 4.20 21. Yea this Doctrine affordeth matter of reproofe to divers that goe fâ—r true Christians and so for many fault As first it reproveth those that have the faith of Christ in respect of persons Iames 2.1 〈◊〉 This is a fault in the richer sort and such as stand upon their worâ—dly greatnesse they rest in their shew of respect and love to some Ministers or to some great persons that answer to their owne ranke but wholly neglect the acquaintance and entertainâ—ment and fellowship of poore Christians and thereby not onely displease God but much darken their owne evidence in this signe of the love of the brethren because they shew not their love to all the Saints as they might and ought Secondly it reproveth intemperate Christians that sin against brotherly love by 〈◊〉 censuring and condemning of their brethren especially when they become divulgers of 〈◊〉 and stand out as â—câ—users of 〈◊〉 brethren This is a divellish sin for it is the Divels speciall 〈…〉 adversary and an accuser of the brethren Rev. 12.10 so that he is a divell incarnate that useth this course Rom. 14.3 10 13. Iam. 4.11 12. 5.9 Thirdly it reprooveth the great worldlinesse that is discerned in divers Christians that are so hardly drawne to shew compassion and mercy to poore Christians when they are in distresse They have this worlds goods and yet shut up the bowels of their compassion from their brethren though they see they have need and therefore how dwelleth the love of God in them 1 Ioh. 3.17 Fourthly it reprooves the great aptnesse to contention that appeares in many that easily fall into discord and from thence into suites of Law against their brethren which is cleerely condemned in these Scriptures both by example and prohibition Gen. 13.8 Act. 7.26 1 Cor. 1.10 6.5 Fiftly it greatly reprooveth such as by their opinions or practise offend and grieve weake Christians and cause them to stagger or stumble or be unsetled in the good way of God and so endanger not onely their present consolation but as much as in them lieth their salvation also Mat. 18.6 1 Cor. 8.11 12.13 Thus of the use for reproofe Use 2. Secondly this Doctrine may serve for instruction and so it should prevaile with us to desire and endeavour to expresse and preserve amongst us brotherly love that it may be and continue and encrease amongst all such as feare God Heb 13.1 And to this end divers rules are to be observed for that brotherly love may continue 1. Wee must not fashion our selves according to this world but avoid all needlesse conversation with wicked men Rom. 12. â— 2. 2. Wee must take heed of and avoide such as sow discord or cause divisions amongst men whether they bee such as goe about to seduce men in opinions Rom. 16.19 Gal. 5.12 2 Pet. 3.16 or such as make contention in practise A little leaven of dissenting or discord â—â—y leaven the whole lumpe 3. Wee must take heed that we be not ensnared or entangled with vaingloâ—ious desires after worldly greatnesse whether in Church or Common-wealth Therefore Christ chargeth his Disciples not to be called Rabbi because they and all thegodly were brethren Mat. 23.8 Gal. 5. ult 4. If wee would preserve brotherly love wee must take heed of conceitednesse and wilfulnesse of judgement we must not be wise in our selves but rather in lowlinesse of mind esteeme another mans gifts and judgement better than our owne and shew it by making our selves equall to them of the lower sort Phil. 2.3 Rom. 12.10 16 Prov. 12.15 5. We must take heed of worldlinesse and selfe-love and the minding of our own things and studying of our ends in conversing â— Cor. 13.5 Phil. 2.4 6. We must take heed of overmuch retirednesse and neglecting of comfortable fellowship with our brethren Heb. 10.25 Phil. 1.6 Psal. 1 33.1 These are things we must avoid Theâ—e are divers things likewise to bee done that we may preserve brotherly love as 1. Wee must provoke one another to love by all words and carriages that 〈◊〉 be without flattery or dissimulation Heb. 10.24 2. We should strive without complement to shew the sound proofe of 〈◊〉 love in 〈◊〉 our actionâ— and by the fruits of it in all well-doing strive to 〈…〉 to God and before men in this thing 2 Cor. 8 2â— 3. In all things wee doâ— to or for the brethren we should strive to doe 〈…〉 respective maâ—â—er Let all your things be done in 〈…〉 Apostle â— Cor. 16.14 4. We 〈◊〉 â—â—rive to be â—ightly ordered towards our brethren in case of siâ—â—e 〈◊〉 God or
say that is he may be insallibly assured of it And this is true in two respects first he may know that he is truely called and converted and elected of God secondly he may know his calling in respect of the warrant of all his particular actions as here he may know what is required of him in his carriage towards his enemies Now that every true Christian may be sure of his calling and election and may know his conversion is most apparent by these Scriptures 2 Cor. 13.5.1 Cor. 3.16 2 Tim. 1.12 Heb. 8.11 1 Iohn 2.3 3.14 4.16 5.13 19. And that every Christian is bound to seeke this assurance and knowledge is apparent by many reasons As first from Gods Commandement he requires it of us that we should with all diligence seeke to make our calling and election sure 2 Pet. 1.10 Secondly many reasons may be gathered from the effects and benefits such knowledge and assurance will bring to us Assurance is profitable for many things In generall it is our best riches on earth Col. 2.2 and in particular 1. It estates us in all the promises of God when we know we are truely called then we know our right to all the promises of Gods Word 2. It purifieth the heart and life of man Acts 15.9 for when we know we are the children of God we are thereby stirred up to the greater care to please God and walke in his waies 3. It greatly staies and supports the heart of man in the evill day when temptation or afflictions befall us yet the comfort of our assurance sustaines us and refresheth us greatly For helpe in the evill day the Apostle saith we should above all things put on the shield of faith which if it remove not the crosse yet it quâ—ncheth the fiery temptations of Sathan with which we may be assaulted Eph. 6.16 and it greatly helps us against the feare and terrour of death Heb. 10.19 20 22. In a word it overcomes the world 1 Iohn 5.4 5. 4. The faith of a Christian is all his living he lives by faith in all the occasions of life as his faith helps him when all other meanes faile him and makes all other meanes more successfull when he useth them The just man lives by faith The people in captivity that were Gods children raised a living for themselves in a strange land by their faith Hab. 2.5 5. It puts life into all the duties of religion or righteousnesse it worketh by love it â—ets all our affections on worke towards God and his people and creatures Gal. 5.6 6. It opens a spring of grace in the heart of a Christian every good gift from above is excited and made to flow from within him by the benefit of his certaine knowledge and assurance of faith Iohn 7.38 Now if any aske how a Christian comes to know his calling I answer 1. By his sensible feeling of his sins to be a heavie burthen to him of which he is truely wearie so as he desireth more to be rid of them than of any burthensome crosse whatsoever Mat. 11.29 9.13 2. By his manner of receiving the voice of Christ and the preaching of the Gospel not in word but in power The voice of Christ hath a marvellous power over him above all things in the world which appeares by the effects of it for he seeles in hearing the word first such an estimation of it as he acknowledgeth nothing like it for power and wisedome 1 Cor. 1.23 24 Secondly he finds at some times especially such an assurance of the truth of his religion and the doctrine he heareth that he is fully established and freed from his naturall uncertainties about the true religion Thirdly the Word worketh in him spirituall senses and very life from the dead which he feeles in all parts of his conversation making conscience of his waies in all things bewailing his frailties and striving to be such as God would have him to be Fourthly it makes him to separate himselfe from the world avoiding all needlesse societie with the wicked and exciting in him constant desires to use the world as if he used it not Fiftly much spirituall joy before the Lord even then when in respect of outward things he is in much affliction The most of these effects are noted 1 Thes. 1.4 5. 3. By the image of the vertues of Christ in his heart by new gifts in some measure for when God calls a man he reveales his Son in him Gal. 1.15 16. There is begotten in him a likenesse of Christ his very disposition is changed into the similitude of the vertues of Christ God gives him a new heart with the image of Christ stamped upon it and he is like Christ in respect of lowlinesse of minde and meekenesse and contempt of the world and love of God and the godly mercy wisedome patience love of his very enemies and desire to live without offence and praying to God as to his Father Quest. But if Christians may know their calling what should be the reason that so many Christians are so unsettled and are not assured of their calling Answ. Distinguish of Christians some are Christians in name and outward profession but not in deed being not at all converted though they have the meanes of conversion and this is the estate of the most men and women in all places Now some are indeed converted but are weake Christians as it were infants that lie but in the cradle of religion Now for the first sort the answer is easie They know not their calling because they are not called yea they are so far from knowing it that they generally are offended at it that we should teach that any body can know his owne calling certainely Carnall Christians then know it not because they have it not and in particular the causes why these Christians attaine not assurance is because they rest upon common hope of mercy in God which house is but like the house of a Spider and will give up the ghost when the evill day commeth upon them And besides they live in knowne sins which they love and preferre before all things can be offered to them by the Gospel Now it is impossible to have true assurance and to lie at the same time in knowne grosse sins without repentance And further many Christians by their wilfull unteachablenesse and incurablenesse in sinning doe so provoke God that all meanes notwithstanding yet those things that concerne their peace are hidden from their eyes Luke 19.42 Now for the weake Christian the causes of his want of assurance are such as these sometimes ill opinions about assurance either that it may not be had contrary to the charge given 2 Pet. 1.10 or if it be had it will not be profitable contrary to the reasons given before Sometimes it is their ignorance they are so unexpert in the Scriptures that not discerning the frame of godlinesse in generall they can never tell when
God hath given of his free grace and shall be fully brought upon you at the last day when Christ shall bee shewed in his glory to the world Now there are six reasons which may induce you to the care of a holy conversation intended in the former dutyes 1. The first concernes the image of God ye are the children of God and therefore you should live so as becomes Gods children and expresse in your cariage the resemblance of the nature of God not given your selves over onâ— of the liking of sinne to the service and obedience of any of those corruptions which either your selves lived in before your calling or are usually found in such onely as know not GOD. But as God who by the power of his word hath converted you is holy so should you strive with respect of all his commandements to resemble the praises of God in all your carâ—age striving in every duty to follow your patterne And the rather because this hath beene anciently required in the old Testament of Gods people to propound unto themselves the imitation of Gods holinesse and to detest sinne because they would not be unlike to God 2. A second reason may be taken from the judgment of God For the time must certainly come when God whom we call a Father and call upon as a Father in this life will summon us before his Tribunall certainly and speedily and then no man shall escape but shalt be dealt with without partiality or any corrupt respect according as mens workes have beene either good or evill and therefore it behoves us that are in this world but as sojourners for a time to spend our daies in all carefulnesse and godly feare 3. A third reason may be taken from the consideration of our redemption which hath many important motives in it For it cannot bee but yee all know that your misery by nature was so great that yee could not be ransomed if all the treasures of gold and silver in the world had been given for you and when you were redeemed a chiefe respect was had to the freeing of you from the viciousnesse of your conversation in which vainely yee spent your times and which corruption in many things yee sucked in from the sinfull examples and precepts and ill education of your Parents and ancestors But especially if yee consider what a matchlesse price was given for your ransome even the pretious blood of Christ who as a most absolute sacrifice for our sinnes was without all soule of nature or life and so the full substance of all the ceremoniall sacrifices and in particular was the true lambe without blemish or spot that makes attonement for the sinnes of the world And the rather if yee consider that from all eternity God had ordained that Christ should dye for you and when the fulnesse of time came that God was to reveale his Sonne as the Saviour of the world hee shewed him in the flesh and caused him to be preached unto you and for your sakes with far more evidence and clearnesse than in forâ—er ages To you and for your sakes I say that doe constantly put your trust in Gods mercy through his merits that God that to shew he was fully paid the uttermost farthing of our debts came to the prison doore and let him out which he did when he raised him from the dead and besides exalted him to wonderfull glory when hee ascended up into heaven that so for the time to come you might beleeve and trust upon Gods goodnesse and favour to you without all feare or doubting 4. And the rather in the fourth place should you be carefull of the former exhortation if you consider your relation to the godly to whom ye are 〈◊〉 For seeing that by the spirit of God your soules are purified from the leprosie of inward evills by the holy course you have held in clensing your hearts of those evills which might hinder your internall sanctification in that obedience you yeeld to the truth of God and inasmuch as the end of all this reformation was that there might be a holy communion and affection without hypocrisie and dissembling among such as feare God who are all the children of one Father therefore see to it by any meanes that yee order your lives and hearts so that you may love one another both with ardent affection pure sincere hearts which you never doe unlesse you gird up the loines of your mindes and live soberly be setled in the assurance that yee shall altogether one day raigne in heaven 5. And fiftly the immortality of your soules should perswade with you you were made new men not as you were made men by a naturall propagation but inspired with a life that should never cease having the seed of this eternall life cast into your hearts by the word of God which in it selfe and by effect in you liveth and abideth for ever And lastly if you consider the mortality of your bodies All in a mans outward estate is but vaine and transitory the bodies of all men are but as the grasse which is to day and tomorrow is cut downe and cast into the oven Man is quickly and suddenly gone nor is the glory of mens outward estate better than their bodies For all the riches pleasures c. of this life in which men glory most they are but as the ' flower of grasse His body withereth like the grasse decaying in a short time till he have nothing left but the very roote of life and as for his riches and pleasures they like the flower fall off so as they are never recovered againe many times in this life but alwaies in death But on the other side the word of God upon which men should set their hearts continueth in the efficacie of it in the sense of it and in the fruit of it for ever and that you may not be mistaken this is that word of God which is daily preached unto you AN EXPOSITION OF THE FIRST EPISTLE generall of PETER CHAP. I. verses 1 2. 1. Peter an Apostle of Iesus Christ to the strangers that dwell here and there throughout Pontus Galatia Cappadocia Asia and Bithynia 2. Elect according to the foreknowledge of God the Father unto sanctification of the spirit through obedience and sprinkling of the blood of Iesus Christ Grace and peace be multiplied unto you THe purpose of the Apostle in this Epistle is to confirme the Christians to whom he writes in the faith and to assure them that it was the true grace of God they had received and to perswade them to all possible care of sincerity of life becomming the Gospell and to constancy in tryalls The Epistle stands of three parts 1. The salutation Chap. 1. ver 1 2. 2. The body of the Epistle Chap. 1. ver 3. to Chap. 5. ver 12. 3. The Epilogue or conclusion Chap. 5. ver 12.
to be considered of 1. What need our spirits have to be sanctified 2. Wherein lyeth the sanctification of the spirit of man Our spirits have great need to be sanctified 1 By reason of the first sin they want originall righteousnesse and they are corrupt and infected with a generall leprosie 2. By reason of the steine and uncleanenesse all our actuall sins have added to the former corruption 3. By reason of the inhabitation of uncleane spirits our spirits have in them trenches cages forts and strong holds of Sathan 2 Cor. 10.4 and therefore had neede to bee cleansed after such soule spirits have been there 4. The naturall spirit of man frames nothing but evill and that continually this makes God so weary Gen. 6. In particular all the faculties of the spirit of man need sanctification 1. The minde is covered with a vaile wrapped in an ugly mantle of darknesse distracted with errour coupled with a thousand formes of evill thoughts 2. The memory performes no service to God it should be Gods Treasurer and Register but no body is in the office to keep record 3. The Will is grievously diseased and with sicknesse so distempered that it will not be ruled by any not by God not by men not by reason not by religion nor doth it agree with it selfe For man wills not alwayes the same thing 4. The affections out of the first poyson of naturall corruption have such monstrous births of evill that the spirit by them is set out of all order They are compared to beasts Esay 11. To fighting soldiers 1 Pet. 2.12 To tyrants making cruell lawes and leading into bondage Rom. 7. 5. The wretched Conscience then which there was once no diviner thing on earth is now in miserable case For either it is sick of a Lethargy and sleepes or if it waken it is like a mad Dog or Lion or a Iudge transported with rage It is ignorant without light it is soiled or â—teinâ—d with a thousand sinnes It is impure and exceeding base and without all properties of a divine Iudge For it is blinde and will be corrupted and will deferre the Affise c. Insteed of a throne of judgement it is thrust into a hole and horrible dungeon of darknesse where the Sunne of righteousnesse shineth not and there for the most part as if it were still night it lieth obscure and sleepeth And thus of the need we have of sanctification in our spirits The sanctification of the spirit lyeth in two things 1. In cleansing the spirit from sinne 2. In adorning the spirit with graces In the cleansing of the spirit consider both from what and how For the first if any aske what there is in our spirits needes cleansing away I answer That besides what hath been shewed many more particulars may be set out thus There are vile both impieties and unrighteousnesse in our spirits must be done away For impieties There is ignorance errour atheisticall thoughts pride hypocrisie inconstancy hardnesse of heart and division of heart conceitednesse vanity selfe-love hatred of goodnesse false feares carnall confidence forgetfulnesse doubts unsetlednesse unbeliefes of all sorts and love of the world For unrighteousnesse There are evill cares covetousnesse lusts of all sorts hatred malice desire of revenge anger fretting worldly griâ—fe bitternesse discontentment vaine-glory emulation inordinate affection and evill concupiscence as good as men thinke their hearts and meanings are they may by this taste see how foule their spirits are Now for the second The spirit is cleansed from these sins by degrees and to that purpose the spirit of God worketh and useth 8. distinct new qualities which have not place in the soule but upon occasion of this service against sin And these are 1. Spirituall poverty or sense of sin and misery 2. Base estimation viz of the world with the pleasures profits and lusts of it Phil. â— 8 Esay 30.22 3. Hatred of sinne 4. Shame for sin Rom. 6.21 5. Godly sorow 6. Feare 7. Indignation 8. A purpose and inclination to forsake sin Thus of the cleansing of the spirit The adorning of the spirit followes The spirit of man in sanctification is adorned with holy graces and here I consider of the adorning 1. of the minde 2. of the heart 3. of the conscience The minde is adorned with three things which come new into it 1. The first is a heavenly light 2. The second is humblenesse of minde 3. The third is purity of imaginations 1. This light comes in by the illumination of the spirit setting in the minde a celestiall kinde of knowledge and this stands in two things For first this sanctification breakes open a way and sets at liberty the light of nature which was imprisoned and withheld in unrighteousnesse and then there is besides infused a new light from above and this light hath in it 1 1. A holy discerning of good and evill truth and falshood by which the minde in a measure discerneth a general course of avoiding the waies of death and the 〈◊〉 of hell 2. A holy inquiry by which the minde aspireth after God and truth and tryeth things that differ 3. Wisdome from above by which the minde is caried not only to a foresight and forecast for the things of the soule and a better life above the things of the body and this life but is furnished with certaine feedes of discretion for practise with observation of the circumstances of time place persons maner end occasions c. 4. A sacred frame of piety and patterne of godlinesse and truth and this patterne is so communicated to the understanding that it is indelible no dangers sin or death can ever utterly abolish it This frame of truth is perfected by degrees 5. There is planted in the minde Gods watch by the light whereof all the wayes of the heart and life are over-looked 2 2. The second grace planted in the minde is humblenesse of minde 1 Pet. 5.5 and this hath in it 1. A sense of the wants of the soule and life of man 2. A lowly kinde of forecast in all things to glorifie God and profit man accounting it no abasement to serve and please with all readinesse 3. A thankfull acknowledgement of the mercies of God infinitely above desert by which a man holds himselfe not worthy of the least of Gods mercies 4. A freedome in matters of opinion from selfe-conceit by which a man attaines to that not to be wise in himselfe or to rely upon his owne reason or judgement Thus a man is not high minded 5. An accounting of others of Gods servants better then our selves 6. A pronenesse to humiliation for sin and humility in cariage 3. The third thing brought into the minde is purity of imaginations holy thoughts by which the minde converseth as it were in heaven already and feedeth upon the fairest objects in heaven and earth Prov. 14.22 Phil. 3. 20. Colos. 3.1 Thus much of the
the generall First that Gods last workes are his best works which should teach us to imitate God and never feare the forbearance of God time cannot change him he will be never the worse or the colder for delay Secondly if woe marke what daies these last daies are wee may also note that God doth his best workes when men doe their worst For of these last daies it is that the Apostle speaks that they should be such wicked and perillous daies and this we should learne of God also to let our piety and patience then shine most when impiety and violence doe beare most sway Thirdly there is a time when God will at once fully deliver and save his servants and judge for them and therefore wee should not be weary of well-doing Fourthly Gods servants must not think to be fully delivered till these last times and therefore they must walk circumspectly redeeming the time and alwaies stand upon their guard seeing the daies will be ever evill wee should remember and hold fast and lay up provision for many daies Fiftly it is the will of God that the day of Judgement should not be known to any man or Angell for the moment of it and therefore it is here described by ages not by dayes and howers which may confute curiosity and teach us to watch at all times Sixtly the world shall have an end there is a last time there will be an end of all perfection and therefore we should learne to use the world as if we used it not and therefore woe is to them that so greedily mind transitory things and that place all their happinesse in the things of this life Why is the time of the last Judgement called the last time It is called the last time 1. because time shall thenceforth be no more 2. Because after that day there shall be no space left for repentance or salvation for wicked men 3. Because Christians shall be delayed no longer but then all their wrongs shall be righted all their sinnes shall be pardoned all their wants shall be supplyed all their infirmities shall be removed all their promises shall be fulfilled all their graces shall be perfected all their desires shall be satisfied 4. Because all things shall then be fully determined ended and finally ordered But why is this time deferred so long First to demonstrate Gods wonderfull patience and to cleare his justice in that eternall vengeance shall then be exercised on the wicked For by this deferring it will be made manifest that hee did it not suddenly or passionately or privately or before hee had used all other meanes Secondly it is forborne till all Gods eternall decrees in the government of the world be accomplished especially it is stayed til the number of the Elect be gathered and the fulnesse both of Gentiles and Jewes be come in And thus much of this verse and so of the first part of the consolation that is to say the proposition of arguments now followeth the confirmation Verse 6. Wherein ye rejoyce greatly though now for a season if need require ye are in heavinesse through manifold tentations IN this Verse and the rest to the 13. is contained the confirmation of the proposition and that is performed two waies 1 By prolepsis or the answer of objections vers 6 7 8. 2. By propheticall testimony ver 10 11 12. For the first the Apostle labours to confirme them especially against two objections whereof the first might be taken from their crosses For they might say they were so pressed with the multitude of tentations inward and outward that they were much disheartned in the contentation of their estates Now unto this the Apostle answers that Christians have no cause to hang down their heads for their afflictions and that for foure reasons 1. Because one may have many crosses and yet have exceeding much joy 2. The molestation that comes by tentations or crosses is but for a season 3. That a Christian is not bound alwaies to trouble himselfe or be grieved at his troubles It is but when need requires 4. Because great profit comes by afflictions and tentations that is to say the tryall of our faith ver 7. Secondly they might object that they know not whether the former consolation doe belong unto them And to this he answers Verse 8 9. by shewing that there were three things in them by which they might know that those comforts did belong unto them 1. The first was their love of Christ. 2. The second their faith in Christ. 3. And the third their unspeakable and glorious joyes the consequent end of all which would undoubtedly be the salvation of their souls this answer is contained in the 8. and 9. Verses and thus of the order of those words Now whereas all these Verses containe answers to secret objections in the minds of men before I come to the opening of the particulars in the answers I note divers things briefly from the generall and which is here implyed First that God seeth the secret thoughts of mens hearts he seeth all the risings of their thoughts and affections and the inclinations to object any thing any way whatsoever which should make us carefull to looke to our selves for the very thoughts and risings of our hearts especially if there be in men a wicked rebellion against the truth let them not deceive themselves For certainly God will judge them for their very inward boilings and indignations against the truth even those which they doe not or dare not utter For contrary thoughts aswell as contradictions Secondly not onely God seeth but the word of God meeteth with the very secret thoughts in the heart or life of man though they were never knowne or uttered it ransacketh the spirit of man and will search strangely into the secrets of mens courses There can hardly be an objection in a mans minde but if hee constantly attend the Word it will meet with it which may encourage humble Christians to rest upon the Word for it will heale them of all sorts of spirituall diseases The Lord can strangely be their Physitian when no creature knowes it and withall it confutes their stomack that being met withall in the word think the Preacher aimes at them and that it comes of very spleene against them wilfully being ignorant of this that the Word would search them though the Preacher never knew their faces For it is the Word of him that knows all the hearts of men and was framed of purpose by the all-seeing Spirit of God that it might discover what was hid and converse secretly in the very bosomes of men Thirdly wee see here that there may be objections in the minds of the very Elect even of such as have true grace we may not imagine that they are absolutely freed from all doubts and feares Fourthly objections In that the holy Ghost is so
Col. 2.10 The consideration hereof should kindle in us a holy impatience of desire so to dispatch Gods worke on earth that wee might haste to that time and place when we shall be like the Angels of God yea their very society should kindle desire to be with such glorious creatures and in the meane time how can we sufficiently praise God that hath appointed such excellent câ—eatures to attend upon us both in life and death how should we esteeme faith and repentance that in Jesus Christ works unto us such a safety of estate under their willing and carefull protection 3. Now for their affection which they beare to man we must in generall know that as understanding is yeelded them so is will and desire inseparably joyned with their knowledge though in a far more noble manner then they are in man There are two principall differences between the affections in Angels and those in men For first Angels have not those base and inferiour our affections that are in men I meane the sensitive appetites Secondly Angels have not their affections seated in any one place or subject as the fountaine of affections as in man the heart is the seat of affections of some of them I meane which are more noble besides that their affections are carried without all sinfull or unhappy perturbations Now for their speciall affection they beare to man either of love or joy or desire divers Scriptures testifie Mat. 18.10 Luk. 15.7 10. Eph. 3.10 This also appeares by their wonderfull readinesse and wisdome and care in the discharge of their protection and preservation of man excellently shewed in a Vision Ezech. 1. Now this desire in them ariseth 1. out of the flames of desire after the glory of God 2. Out of a sympathy or fellow feeling that they have as the members of the same body with the Saints Col. 2.10 Now for the Use of this third point Doe the Angels thus affectionately long after joy in and desire to be hold the spirituall riches of the Church 1. How should this confound us with shame that have no more care to look into our owne happinesse 2. The desire and joy of the Angels should be unto us a quick spur unto all well-doing 3. We should learn of them how to rejoyce in and desire after the good of others we should be so far from envy at their happinesse that wee should desire to know the riches of Gods love to them that we might joy in it This were to be as the Angels of God and the contrary is to be like the devils of hell Now the last thing is their knowledge in those words to looke into To looke into Three things may be here noted 1. That the Angels doe looke into the things of the Church they doe take notice how things are carryed which may both comfort and instruct us Comfort us that so excellent creatures who have the charge over us are so watchfull over all our wayes so as there cannot be the least advantage of our good but they behold the face of God and are ready prest to receive commandments for our succour and good 2. It should make us wonderfull respective of our waies if not for other reasons yet because of the Angels they looke upon us and take notice of all we doe 2. The word here used in the originall seems to allude to the Cherubins about the Arke in the Law and so imports that the Angels looke upon and into the things of the Church as the Cherubins did looke upon the Arke and so it assures us three things in the manner of the looking of the Angels 1. That they looke into the Church and the things of the Church with wonderfull sincerity and singlenesse and purity of nature This was shadowed out Exod. 26.8 in that the Cherubins that should looke upon the Arke were of gold yea of beaten gold not onely excellent by creation but by confirmation also as the workmanship of Christ so as their natures were every way far from contempt or envy or any corrupt desires or ends Besides they did take this view as in the presence of God whom they made the witnesse and Judge of the uprightnesse of their desires 2. That it is with singular perfection and exactnesse This was shadowed in that the Cherubins were not onely placed within the most holy place but close to the Arke yea at both ends of the Arke ver 19. so as they throughly looke into the affaires of the Church 3. That it is with singular constancy of desire and admiration For their faces are alwaies upon it as if they could never looke enough into it 4. That they desire to look into these things as being wonderfully ready to doe any service for the good of the Church This was shadowed in the stretching out of their wings as if they were ready to fly to the succours of the Church Now lest man should grow proud of his estate it is added in the Law that all this view of the Angels was upon the Arke but especially as it was covered with the Mercy-seat to note that that which they most wonder at is the marvellous favour of God in the mediation of Christ stilling the displeasure of God justly conceived by the view of his law broken by man Thus of the manner of the knowledge as it was shadowed out in the old law Now thirdly I consider of the kind of knowledge more distinctly that is in the Angels and that both negatively and affirmatively 1. Negatively We must lay this as a ground that the knowledge of Angels is not sensitive but contemplative that is it is not by sense They doe not know things as we doe by seeing or hearing or smelling or rasting or feeling They have no eyes to looke upon things withall nor doe they know things by images or by reason as the soules of men doe When we conceive of any thing we conceive of it either by images in the phantasie or we find it out by reasoning or discourse and so make judgement of it and this judgement is as it were the eyes of the soule but thus doe not the Angels know things nor doe they know things by their essence as God doth For Gods essence is as it were an infinite looking glasse in which all things shine in their natures and motions and so he knowes them That God that hath given vertue to precious stones or glasses to shew things remote from them hath such a power in his owne being infinitely much more but thus doe not the Angels know things Thus negatively 2. Affirmatively there is a fouretold knowledge in Angels 1. Naturall 2. Supernaturall 3. Revealed 4. Experimentall 1. Naturall was the knowledge all Angels good and bad had of things by creation 2. Supernaturall was that saving knowledge as I may so call it by which the good Angels so know God that they cannot nor will not fall from him but perfectly cleave to
stir up our minds especially labouring to be of the same mind with them 7. We must carefully put on that girdle of truth mentioned Eph. 6. which is inward sincerity which is a care speedily to strive against those inward corruptions daily and with strength of resolution 8. Lastly in this text two things are exceedingly availeable viz. 1. sobriety in the use of earthly things 2. and perfect assurance of Gods favour and glory to come It is want of setled assurance and the love of earthly things that so much entangles men with the hurt of all sorts of impediments The fift thing to be observed is that he saith gird up and not cast off importing that in this life even in the godly there is not a perfect deliverance from the inward strife with hinderances that arise from our corrupt nature Those garments they have still but they are girded up which is true of the most of the impediments mentioned before The Use is for great reproofe of our incredible slacknesse herein the most of us who know not of any lets in our minde never observe ignorance carnall reason security love of earthly things worldly sorrow hypocrisie precipitation discouragement dulnesse and evill thoughts Those of us that doe discerne them how weak are our hearts how doe we trifle we feele them not to be a burthen we resist them not in the beginning How justly might God leave us to a very reprobate mind for our slacknesse herein even of knowledge How justly might we be left to our selves and so be turned out of the way and there left either never to returne or not without unspeakable horror of conscience Secondly let us be warned and stir up our selves in a daily care in the way to heaven and the labour of godlinesse Let us consider that this is given us here in charge in the very first place as the ground of all the rest in vaine to expect holinesse of life if we looke not to the daily lets of godlinesse And the rather let us be incouraged hereunto because though wee have these things in us yet if we use the meanes to gird them up it will not hinder our acceptation with God nor the successe of our godly profession Be sober There is a sixfold sobriety 1. Sobriety in opinions of which the Apostle saith be wise to sobriety Rom. 12.3 This hath in it 1. A feare to conceive of God or godlinesse after any senselesse or unwarranted course 2. A repressing of that itching desire after the knowledge of Gods secrets or hidden things Deut. 29. ult 3. Modesty in venting our opinions or delivering our judgement 4. A suspending in doubtfull things 5. A yeelding upon implyed dangers in things indifferent as in reformation of such abuses as we see good men condemne though wee have not expresse Scripture A singular waiwardnesse in many they will not leave their faults till direct Scripture be brought against it as in vanity of apparell c. 2. Sobriety in prayer 1 Pet. 4.7 and to be sober in prayer is 1. to be advised and deliberate desirous to pray according to Gods will 2. It is not to be intemperate or peevish as Ionah was 3. It is to be stayed and setled and stablished in perswasion not wavering unconstant or tossed with doubts and causelesse feares 4. It is to pray with due respect of Gods Majesty without trifling or vaine babling it is to let our words be few Eccles. 5.5 5. It is to keep Gods counsell not to be proud or boast of successe or speak of the secret sweetnesse of Gods love without calling it is to conceale the familiarity of God in secret 3. Sobriety in the practice of godlinesse in generall this the Apostle calls holinesse with sobriety 1 Tim. 3.15 which stands 1. in lowlinesse of minde and sense of our owne vilenesse it is to be holy without vain-glorious boasting 2. In keeping the bounds of the Word both for sins and duties it is to take heed of fansies or vaine stretching out of our practice to avoid such things as any way the word condemnes so in duties 3. In not medling with the businesse of others it is not to be a busie body to spend our selves in prying or censuring or inquiring after others It is a vile thing to sâ—ffer as a busie body 1 Pet. 4. 4. In avoiding rash zeale and indiscretion in the circumstances of well-doing The word is sometimes rendred discreet as Tit. 2.5 and vigilant ver 2. 5. In not judging Gal. 6.1 2. 4. Sobriety in respect of the pleasures and delights of this life and to be sober in them is 1. To let the Word of God be our rule for the matter of them not to delight in unlawfull pleasures as chambering and wantonnesse or unlawfull sports and games that are of ill fame 2. To restraine our affections in the use of them to use them as though we used them not not suffering our hearts to be stollen away by them 3. To restraine the excessive use of them not to make a vocation of them a speciall sinne in the Genâ—ry of this land and their followers 4. To be well advised for the circumstances the place time company and such like that we neither insnare our selves nor give occasion of offence 5. To restraine the passions that use to break out about them that they be not occasions of discord or contempt as Envie or any evill affection 6. Not to make merchandise of them as to use their sports as meanes of gaining from others 7. To use our delights with consideration of our callings as Ministers children women servants c. that which may be comely in others may not be so many times and in many things in these 5. There is sobriety in apparell 1 Tim. 2.9 10. This sobriety hath in it foure things 1. Comelinesse which takes order for both extreames that our apparell be neither rude to dishonour our body nor strange for the unwontednesse or unseemelinesse of it 2. Shame fastnesse and modestie which takes order 1. that our apparell be not the apparell of another sex Deut. 22.5 2. or of knowne dissolute persons modest women may not goe as whores goe 3. that it tend no way to provoke inordinate desires in our selves or others as painting perfuming naked breasts c. The third thing is frugality which hath respect 1. to our degree that we goe not above it 2. to our ability in that degree as if we be in debt or of lesse meanes then others of that degree 3. to the rate of our expences for to spend as much as the formost in our rank is no sobriety though we observe the two former rules It is sobriety not to be so costly or brave as others as wee by our degree might be The fourth thing is piety a Christian should in his very apparell proclaime his religion not onely by the moderation of it but by a free willingnesse to doe good to any
It should teach us by all means to labour about assurance that we might with boldnesse and confidence goe unto God and cry Abba Father 2. That he that is the Father of the Elect will be the Judge of the world Though it be hard for a pittifull man to be strict in punishing yet with God his mercy and justice doe not fight one against another The Use is to warne wicked men to take heed how they apply the promises and prerogatives of the godly to themselves for God will certainely judge them according to their estate 3. Constant prayer is a great meanes of comfort against the feare of judgement in this life and against the hurt of it in the last day Luke 21.34 The Use is to shew us how wee may remedy the feare of death and judgements much prayer and calling on the Name of God will exceedingly availe 4. That to call on God as a Father will not serve turne unlesse our practice answer our prayers unlesse we passe the time of our sojourning in feare it is not any pattering our of words will serve the turne nor praying for customes sake it must be such a prayer as makes us afraid to sin before such a Father 〈◊〉 such a Judge 5. Whâ—n he saith if we call it imports that many professe God to be their Father who yet doe not shew it to be so by daily and constant calling upon his name It is a great question whether many that professe God and his truth doe indeed conscionably pray unto him which should awaken us and make us settle close to the practice of daily prayer 6. It is a lawfull prayer that is directed to one of the persons of the Trinity in the outward forme of words I meane that though we should name onely the Father and not mention the Son or holy Ghost yet the prayer were lawfull so as 1. We doe not exclude the other persons in our judgements and affections 2. That we desire upon the present occasion to compell our hearts to a more speciall meditation of the glory of one of the persons as the occasion of the matter requireth But the maine and principall doctrine is that God as he is our Father shall be our Judge If any aske How then is Christ commonly said to be our Judge Act. 17.30 I answer that the last judgement being a work ad extra is common to all the three Persons and is so attributed in Scripture but in different respeâ—ts for the authority of the last judgement is in the whole Trinity but the execution of it is in the Sonne This doctrine must needs be comfortable to the godly who would feare the tryall when his owne Father is Judge yea and law-giver and hath before promised infinite mercy and is an everlasting Father 〈◊〉 compassion never failes for so is God to us and hath given pledge and seales and earnest of assurance that it shall goe well Thus of the person who shall judge The manner followeth Without respect of persons Theâ—e are 〈◊〉 downe many admirable praises of the justice of these last Assises whereof this is one that here shall be no respect of persons It pleaseth God in so great mysteries as this is not to set downe all at once but to distill some few memorable things and those severally both to excise diligence in the study of the Scriptures and to imply the disability of our na 〈…〉 comprehend much at once of such dreadfull things Not to respect persons in judgement hath divers things in it It is to judge without 〈◊〉 â—t is to judge without care how the judged takes it it is to judge without respect of their strength or disgrace it is to take no reward 〈…〉 accept the persons of great men for their greatnesse or riches sake it is to be led with no colours or vain pretences it is to judge according to truth and not according to opinion or the common voice and tâ—us much and much more is imported in this justice of the Lord at that day The Use is 1. For humiliation and terror to wicked men This should wonderfully pierce them â—o hear how they must speed at that day their judgement shall not be to amend them but to confound them the same God that hath dealt with other men in justice will judge them also and this may increase the terror that there will be no taking of rewards nor can riches availe in the day of wrath Iob 36.18 19. unlesse it be to increase their judgement Iam. 5.1 3. 2. For instruction it may teach divers things 1. To chase out all evill conceits and secret boilings of the heart against God Iob. 34.19 2. To humble our selves now in the dayes of our flesh and make our peace with God before this day come Deut. 10.17 Iob 34.19 32 33. 3. To imitate this praise in God not to know men after the flesh or to judge of things according to outward appearance or the opinion of the world especially not to give titles to men Iob 32.21 and especially Judges and such as rule others should looke to this 2 Chron. 19.7 Col. 3.25 4. To long to see that day every body delights to be at the Assises and we see how men are pleased and that wonderfully when Princes doe justice upon great persons we gladly hearken after it and continually talke of it how then should we long to see this last and greatest judgement the like to which never was in the world scarce any glimpse of it 3. It may serve for singular consolation to all the godly especially it may incourage the poore and all inferiors to doe their duties since here they shall be assured of acceptation and the oppressed shall here be righted Act. 10.34 Col. 3.11 Eph. 6.9 Rom. 2.11 Iudgeth The manner of propounding the time is to be obserued There is a threefold judgement 1. The first judgement was that executed upon Angels and men fallen in the beginning of the world 2. There is also a middle judgement even that by which God in this life judgeth the righteous and the wicked every day 3. Now there is also the last judgement to be performed in the end of the world and that is here meant yet the Apostle well expresseth it in the present tense to note 1. The speedinesse of it he will come to judgement wonderfull quickly either by particular or generall judgement Phil. 4. Iam. 5. 2. The suddennesse of the judgement he many times comes on a wonderfull sudden Iob 36.33 and at the last he will come as a theefe in the â—ight 1 Thes. 5.2 3. But principally it noteth the certainty of it it is as sure as if it were now a doing certainty I say in freedome both from inconstancy and impediments There are many things may assure us of the certainty of the last judgment 1. The constant doctrine of it before the Law Iud. 15. under the â—aw by David Psal. 50.
they shew forth the vertues of Christ and resemble his holinesse of carriage 5. And hee is manifested with them in that eternall fellowship of glory in the kingdome of heaven It is the first kinde of manifestation which is here meant Now Christ was manifested for them 1. on earth 2. in heaven On earth he was manifested 1. In his incarnation when hee shewed himselfe in our nature thus was accomplished that great mysterie of godlinesse God manifested in the flesh 1 Tim. 3.16 2. In his passion for so he was that true brazen serpent Ioh. 3. 3. In his ascension shewing himself in triumph leading captivity captive and giving gifts unto men Eph. 4. In heaven he is manifested for us 1. By session 2. By intercession By session for so hee was declared wonderfully as head of the Church when being set at the right hand of God all power was given him both in heaven and earth And by intercession he daily appeareth before God for us In this manifestation Christ hath turned himselfe into all formes for us for he hath beene manifested for us as a servant to doe our work as a surety to pay our debts as a sacrifice to expiate for our sins as a treasurer to supply all our wants as a Prophet to instruct us as an Advocate to plead our cause and as a King to subdue our enemies and rule over us The points of doctrine from hence to be observed are these 1. That God may conceive a wonderfull love to his people and have a glorious plot for their good and yet not manifest it of a long time Coherence shews this The Use should be in all distresses publike or private for the Church where we live or for our owne particular to live by faith and not mistrust or murmure or limit God as if hee had forgotten the cause of his people little knowest thou the thoughts of God concerning thy good and therefore we should check our owne hearts as David did and say Why art thou so sad oh my soule c. Secondly if God once doe manifest his love to thee oh then know thy happinesse and rejoyce in thy portion how rich is that goodnesse the Lord shews thee when in prayer or the word he declareth hid and mighty things in his answers Ier. 33.3 2. When God manifests Christ he discovers his greatest treasure the utmost of all Gods benefits for Christ is unsearchable riches and â—â— is hee in whom all the nations of the earth are blessed The Use is That therefore seeing God accounts the manifesting of hiâ— Son for us to be such a matter we should hence admire and praise this goodnesse of God that sent his owne Son into the world for our sakes and nouâ— in heaven honors and heares him for our sakes and in our behalfe especially this should quicken us unto the study of that sacred knowledge of Christ and his Kingdome and we should willingly serve so mighty and divine a Saviour 3. That it is no comfort to know that Christ is manifested till wee know he is manifested for us it is ill trusting to the knowledge of Christs incarnation we must seeke by all possible prayer and supplication that he may be acknowledged as a Saviour for us 4. The knowledge of Christs manifestation for us should be a point that should move and stir affection in the heart of every beleever and therefore it is to that end in this place urged But what should I doe might some one say to shew that my heart is affected towards my Saviour in this point of his manifestation either on earth or in heaven for me We must shew our affection herein foure waies 1. By beleeving in him without any doubting seeing in respect of the obedience of the law the discharge of our debt the conquest of our enemies the advocation in our causes c. he hath so fully manifested himselfe 2. By manifesting our selves without feare or delay for his sake wee should put our selves out into the open profession of his truth with all boldnesse but yet so as wee learne by his example how to manifest our selvesâ— that is to say 1. In the fulnesse of time that is after good advise and sound deliberation too hasty profession often-times doth great hurt 2. With resolution to endure all sorts of reproaches or what else in the labour or opposition might befall us though we should be accounted as he was Esay 53. Heb. 12.3 3. With all integrity being carefull to shew forth his vertue and not to blemish our profession with any spotted conversation especially expressing our imitation of his humility and dove-like harmlesnesse and respect of Gods law and contempt of the world 4. With all constancy even unto the death that wee may receive the crowne of life 3. By manifesting our selves to be ready to do any service to his servants 4. By longing for the time of his last and full manifestation in his appearing at the last day Thus of the fift point concerning our redemption The sixt is who are redeemed viz. such as by Christ doe beleeve in God for you who by him doe beleeve in God verse 21. For you The maine doctrine is twofold 1. That beleevers onely have benefit by Christ for them was redemption intended for them Christ shed his bloud for them he was made a sacrifice for them he was manifested both by incarnation and the preaching of the Gospell and by intercession in heaven Ioh. 17.9 19. Heb. 11.6 The Use is 1. For instruction Be sure thou have faith whatsoever thou want 2 Cor. 13.5 thou perishest else for ever Ob. If I have all faith yet I may perish 1 Cor. 13.3 Sol. All faith to doe miracles not to lay hold on Christ. 2. It is all faith without love and lovest thou not Gods children 2. For consâ—â—â—ation to the godly to whom God hath given this precious faith it is to be truely rich to be rich in faith it makes the poorest begger equall with the highest Monarch Iam. 2.5 because it procures priviledges better then that of Princes it intitles them to a birth better then that of the soâ—â— of men Ioh. 1.12 13. and for honour they have favour with the Highest that can doe more for them then all the Kings of the earth Ioh. 3.16 and for alliance it makes them a kinn to all the Saints and for contentment it fills them with joy unspeakable and glorious 1 Pet. 1.9 and for victory it makes them more then conquerors Rom. â— and for riches they have all the treasures of Christ and for possessions they have an immortall inheritance especially their glory shall appeare in the day of Christ 2 Thes 1.10 3. It should quicken the godly to a care to repaire and establish themselves in the faith and to this end to pray as 2 Thes 1.11 4. It shews the miserable estate of divers men in the very visible Church There are three sorts of Christians
be their eternall food in heaven The meat offering must be upon the Altar to signifie that we can have no hope of nourishment but from the merit and vertue of the sacrifice of Christ as all meanes are sanctified by it VERSE 21. to 32. Hitherto of the sacrifice for the richer sort Now followes the course to be taken for the poorer sort which in effect is the same with the former save that he must take Turtles or Pigeons instead of two of the Lambs The things here to be noted are 1. That in the application of Christ God puts no difference the poorer sort if they be penitent may be justified as well as the richer 2. That without Christs sacrifice no man can be justified be hee of what condition he will 3. That in the receiving of Christ all are not alike qualified for the measure of grace and discerning and faith 4. That the endevour is accepted for the deed for the poore is excused if he provide a sacrifice according to his labour of his hand 5. That if wee through carelesnesse neglect the meanes of further grace that is a just exception therefore it is urged three times If he cannot get so much ver 21 31 32. Hitherto of the digression into the explication of the doctrine of clensing the Leper And thus of the nature of this work of sanctification The subject followes Your soules Your soules It is true that by the soule synecdochically hee meaneth the whole man for he that is truely sanctified is sanctified in soule in body and spirit 1 Thes. 5.23 The medicine is applyed and goeth as far as the disease and Christ dâ—ed as well for the body as the soule and both must be purged before we can enter into the Kingdome of heaven and therefore wee are charged to abstaine from all filthinesse both of flesh and spirit 2 Cor. 9.1 and our bodies must be offered up as a sacrifice to God Rom. 12.1 yet notwithstanding the soule is named as that which God chiefly stands upon though he require and worketh both for the holinesse of the heart is that he calls for to have given him Ier. 4.18 and we do perform the most immediate worship by our spirits Ioh. 4.24 and the sanctity of the heart is the fountaine of all the outward holinesse as the impurity of the heart is the cause of the outward impurities of life Besides the soule is the seat of all holy graces that are saving graces they dwell there though their imployment must sometimes be without and further the sanctification of the soule is characteristicall for that is the holinesse that distinguisheth betweene the godly and the wicked This then is the observation that the chief seat of true grace and holinesse is in the soule of man The Use is divers 1. For Information From hence it is manifest 1. That they are grossely deceived that think inward inordination of thoughts and affections are no great faults whereas the infection of the soule is most dangerous because it is the fountaine of all the rest and is more usually committed and more hardly cured Psal. 78.8 â— 66.18 95. c. 2. That God lookes not at the outward appearance of men hee askes not what houses clothes fare friends c. they have but what grace they have in their hearts yea it is certainâ— that outward reformation will not here serve the turne Hypocrites that make so much adoe about washing the out-side are deceived in their reckoning God will not be deluded with painted sepulchres hee knows what is within and the civill honest man is in the same case 3. That true grace may be where there is not an outward shew of it the truest sanctification is in the heart yet this gives no liberty to wicked men For it is not true that a wicked life may be found where there is grace in the heart therefore call thou not that uncleane which God hath purified 1 Cor. 4.5 4. That it is a grievous sinne to infect the soules of men by example counsell provocation corrupt opinions c. They that would poison the bodies of men were worthy punishments in all mens judgements how much more they that wilfully poyson many soules 5. There is no need of any purgation after this life for God takes an order to purifie the soules of his people even in this world Secondly for Instruction 1. Therefore this should strongly perswade with us to seek inward holinesse If there be so much adoe in the world to get cleane and cleare faces what should our care be to have cleane soules seeing God looks at that Psal. 7.9 God searcheth the heart and reines The chiefest thing wee can get for our soules is the purifying of them Ierem. 44.14 what profiteth it to winne the whole world if thou lose thy soule for the foulenesse of it and it is certaine no beauty of the face can allure a man so much as the cleannesse of the heart doth allure Christ. But this inward holinesse chiefly consists 1. In casting out the vices of the soule evill thoughts ignorance pride inordinate affections stubbornnesse of will and humour with whatsoever drosse hypocrisie security malice c. 1 Pet. 2.12 circumcise therefore thy heart Col. 2.11 2. In attaining new gifts of the spirit of grace such as are illumination discerning faith zeale love of God softnesse of heart affections of worship c. Heb. 13.9 2 Cor. 4.6 Rom. 5.5 3. In the exercise of these in the daily coâ—rse of our lives looke to thy heart when thou dost any work to God â— In the reformation of the heart wee must looke to it that we be sanctified throughout it is not enough there be some gifts in some of these faculties but there must be grace in all and so of the sinnes of the soule to be mortified 3. This doctrine may be a great comfort to the godly that have set their hearts to serve God in their spirits and labour for the true grace of Christ in their soules though they abound with infirmities and the world speak evill of them it should comfort us against the many aspersions of men Psal. 17. 4. c. though it be true as Prov. 20.9 yet God accepts of the desire c. Rom. 8.27 Quest. But how know I whether I have the true grace of Christ in my soule Answ. By this text thou maist know it by three things 1. If thou seeke inward purity as well as outward 2. If thou find an alteration in every faculty of thy soule 3. If thou be like unto God that hast most care of what shall become of thy soule and art most carefull of meanes for thy soule Quest. But what shall one doe to get a cleane heart Answ. 1. Examine your hearts as Psal. 4.4 for the heart is deceitfull Ier. 17.9 c. 2. Pray to God to create a new heart in thee 3. Attend upon the meanes that are powerfull to clense the heart our
hearts are washed by the Word Eph. 5.25 Psal. 119.9 the law in their hearts Psal. 37. 119.80 4. Keep still in Gods presence walke before him thou darest not then come in thy uncleannesse 5. Avoid the beginnings of pollution dally not with sinne 6. Informe thy selfe throughly of the vanity of all the things unto which thou art likely to be tempted 7. Come not neere uncleane persons 2 Cor. 6.18 8. Get the assurance of faith Act. 15.9 Heb. 10.22 Promises to such as labour for a cleane heart Mat. 5.7 â—say 1.16 20. 2 Pet. 1.3 Prov. 22.11 Psal. 24.4 125.5 Rom. 8.34 38. Hitherto of the subject of sanctification The manner of exercising or expressing this purification followes In obeying the truth Foure things must be considered 1. What is truth 2. What it is to obey the truth 3. How their hearts are said to be purified in obeying the truth 4. The observations and uses which may be here gathered 1. Truth is taken diversly in Scripture 1. Sometimes it signifieth the verity of our words as opposed to lying 2. Sometimes faithfulnesse in performing of promises and so mercy and truth are given both to God and men 3. Sometimes for uprightnesse as opposed to hypocrisie and so it is to doe a thing with all our hearts 1 Sam. 12.24 4. Sometimes for the substance of a ceremonie Iâ—h 1.17 5. Sometimes for Christ Ioh. 14.6 6. Sometimes for the word of God and so here The word of God is called the truth Ioh. 17. â—1 Ps. 119.142 1. because it agrees with the eternal pattern of Gods will 2. because there is no error nor falshood in it 3. because it shews us a true way for the infallible attaining of blessednesse 4. because it effects truth and uprightnesse in us 2. Now to obey the truth is to conforme and subject our selves in practise and workes unto the will of God revealed in his word 3. The heart of man is said to be purified in obeying the truth inasmuch as there is an inward obedience to the truth required in the hearts of men as 1. the obedience of the Gospell in beleeving this is called the obedience of faith When a man from his heart doth assent to and relye upon the promise of God in Christ thus to beleeve is to obey 2. In the practise of all outward duties there is required the inward purity of the heart and the exercise of the grace of Gods Spirit without which all mens workes are impure Besides by the outward obedience of the truth men shew that their soules are purified There are foure things may be observed from hence 1. That the word of God must be the rule of all our actions as wee were begotten by the word of truth Iam. 1.18 so we must live by it Gal. 1. 16. Psal. 119. This is that light to our feete and lanthorne to our pathes The Use is for instruction Therefore first we should study this truth and buy it Prov. 23.23 2. Wee should pray to God to direct us in this truth Psal. 25.5 43.3 and never to take it out of our mouthes and lives Psal. 119.43 Yea hereby we may shew our selves to be truly sanctified if wee sticke to the word of God as our onely guide as these places shew Esay 26.2 Psal. 26.3 119.30 2 Cor. 13.8 and let us therefore come to the truth to know whether our workes are wrought in God or no Ioh. 3.21 And therefore woe unto them that are destitute of the truth both in respect of the meanes without and in respect of knowledge within these sit in darknesse and in the shadow of death Finally here we see our liberty wee are bound to obey nothing but the truth 2. That there can be no true sanctification without obedience God stands precisely upon obedience and practise It is not knowing the truth or praising the truth or hearing the truth or speaking the truth or thinking the truth or purposing the truth will serve the turne 1 Sam. 15.22 Ioh. â— â— 1 Ioh. 1.6 8. This should serve mightily to urge us to practise to be doers of the word Mat. 7. Iam. 1.22 c. to follow the truth and to expresse the power of it Without this obedience we can never prove our selves to be truly sanctified and therâ—fore let us that have the meanes take heed wee examine our selves how we grow in the practise of it How miserable then is the state of such as onely give God good words Mat. 7. and such as resist the truth 2 Tim. 3.8 and such as blaspheme the way of truth 2 Pet. 2.2 and such as fall away from the truth 2 Tim. 2.18 Heb. 10.26 Oh who hath bewitched men that they should not obey unto the truth Gal. 3.1 â— That wee must exercise the inward purity of the heart in all the parts of outward obedience In all good duties we must looke to the obedience of the heart The heart must adde divers things to the manner of our obedience From the heart must flow judgement attention care and affections of all sorts This is true of all duties both to God and man The Use is therefore to teach us to set our hearts to worke when wee goe about well-doing and to looke to the inside as well as the outside 4. The indefinite propounding shewes that our obedience must bee without limitation for we must obey 1. Aâ— all times Psal. 106.1 Gal. 5.7 2. To all truths both of Law and Gospell of piety and righteousnesse inward and outward c. 3. In all places absent as well as present in all companies as well as one at home as well as abroad before inferiors as well as superiors 4. All persons must obey learned unlearned rich poore high low c. This serves notably for the ransacking of hypocrites and unmasking them for here we may note divers things wherein they may be evidently taken tardy For either 1. They obey not at all they practise not but only give good words 2. Or they obey but in shew It is not true obedience that will leave the tryall oâ— Gods truth 3. Or they obey not out of conscience of the word of God but onely for fashion sake or other carnall ends not for the truths sake 4. Or their obedience is not from the heart for either it is constrained and not ready and voluntary or they doe not imploy the heart in the good worke they doe The affections of godlinesse they want 5. Or they obey not the Gospell in seeking assâ—rance of Gods favour though they practise some things of the Law 6. Or they obey but for a fit Hos. 6.5 Demas returnes to the world 7. Or they obey but in some things Herod will not obey the seventh Commandement They will not crosse their profits lusts credit c. 8. Or they will obey but in some places and companies Quest. Now if any godly person should bee dismayed and aske How might I know
a spirit without guile a heart without hypocrisie But of this puritie he intreats not here The purity of heart that concernes men hath three things in it or there are three things required in our affections towards others whom we ought to love and with whom we converse in which we should shew the purity of our hearts 1. The first is the respect of holinesse In our love one to another wee should chiefly aime at holinesse and the furtherance one of another in the best things Our fellowship should be in the Gospell Phil. 1.5 and we should exhort one another to good works Heb. 10.25 we should cleave to that which is good and abhorre evill Rom. 12.10 2. The second is the respect of chastity we should take heed of worldly lusts and all impurity of heart or life that way we must mortifie inordinate affections and the evill concupiscence Col. 3.5 and avoid all those works of darknesse such as are chambring and wantonnesse c. Rom. 13.13 avoiding both the matter and appearance of evill 1 Thes. 5.22 1 Pet. 2.12 3. The third is the respect of truth and plainnesse of heart the heart is pure when it is without dissembling so we must love one another indeed as well as in shew 1 Iohn 3.18 and for right ends For Gods glory and the grace of God in them and for their good and not serve our owne turnes onely We may know that our hearts and affections are pure 1. If wee rejoyce not in iniquity but in the truth 1 Cor. 13. 2. If we make conscience of lesser sins and the very appearance of evill to avoid them 3. If wee love purity in others and admire commend and defend it in them 4. If daily we seeke a pure heart of God in secret judging our selves for what drosse wee finde in our natures 5. If we seeke not our owne things Phil. 2.4 6. If we cannot beare sinne in any 7. If our conversing with them make us grow more in holinesse and grace 1 Thes. 3.12 13. c. And therefore we should both try our selves and strive daily more and more after this uprightnesse and purity of our hearts that God requires of us and to this end we should 1. Pray daily to God to create cleane hearts in us 2. We should avoid society with impure persons 3. We should take heed of idlenes and fruitlesse mispending of the time For the heart gathers impurity with very emptinesse 4. We should often think of that rule Doe as thou wouldest have others doe to thee 5. Converse much with the pure For with the pure thou wilt be pure and with the froward thou wilt learne frowardnesse 6. Acknowledge your sins one to another This wonderfully fenceth the heart against impurity in conversation and excites a pure love one to another with much honor and delight This greatly convinceth and reproveth such as have taken upon them a profession of love to others but it is for corrupt ends their hearts are not pure nor are they stirred up with desire after the godly further then lust or their owne carnall ends give hope to their projects Fervently God in the second place requires a fervent love hee stands much upon it and therefore he requires else-where that above all things we should put on fervâ—â—â— love God is not contented with it that we doe not hate one another but we must love one another nor is he contented with a cold love but would have it fervent a burning ardent inflamed affection Quest. But how may the ferventnesse of our love be discerned if it be aright Answ. If thy love be a fervent love 1. Thou dost account it the greatest felicity on earth to enjoy Gods favour and the delightfull fellowship of the Saints Psal 16. â— 2. Thou mayest discerne it by the longings and infâ—amed desires after the godly such as were in Paul 3. Thou canst cover a multitude of sinnes thou levest as God loves 1 Pet 4.8 4. It is diligent thou shewest it by the paines and labour of love 5. It is speedy it seekes no delaies it faâ—â—h not goe and come againe to â—â—â—row 6. Thou dost greatly lament thy absence from the godly as a bitter crosse 7. Thou dost as Paul did in some measure thou dost daily and heartily pray for them and give thanks without 〈◊〉 as he shews in the most of his Epistâ—es standing before God often the heart doth take fire from thence which warâ—es the heart afterwards Quest. What is the cause this fervent love is so rarely found amongst men Answ. There are divers causes in divers sorts of men As 1. Unregeneracy Wee must know that no man can love his brother with this love but he that is borne of God 1 Ioh. 4.7 without repentance and the true love of God this love is never had 2. Prejudice in others The names of the godly are so buried under the disgrace of the world that this keeps off many from declaring their love to them though sometimes they have motions of good affections 3. The love of wicked persons 4. In others the cause is hatred of the good malice like Cain 1 Ioh. 3. 11. they can love any but the Saints 5. Security in prosperity Many when they be sick acknowledge the way of God and send for the Ministers and good people but when they are well they start back like a bow 6. Conceitednesse and a high opinion of themselves 7. Neglect of society with the godly 8. Worldlinesse 9. Suspitiousnesse Quest. But what must be done that wee might be abundant in love one towards another and that it might be more generall in the places where wee live Answ. First let the wicked turne from his wickednesse wee may not returne to them they must returne to us what peace or love while their whoredomes drunkennesse c. testifie to their faces Wee may love them with a generall love as Gods creatures but with a fervent love we may not nor may we converse freely with them as multitudes of places of Scripture shew Secondly to nourish affection amongst the godly wee must remember these rules 1. Remember much and often Gods love to us in Christ 1 Ioh. 4.9 10 11. Eph. 5.1 2. 2. Thinke much of the commandment of God and his acceptation Eph. 5.1 2. 3. Meditate often of our dwelling together in heaven Iam. 2.5 1 Pet. 4.8 else puâ—blind 2 Pet. 1.7 4. Converse much together have fellowship in the Gospell 5. Consider the promises made hereunto Eph. 4.15 16. 2 Pet. 1.9 10 11. Phil. 2.1 Esay 19. Verse 23. Being borne anew not of mortall seed but of immortall by the word of God which liveth and endureth for ever IN these words the Apostle intreats of the immortality of the soule of man Now there is a double immortality of the soule For sometimes immortality signifieth an everlasting continuance of man without ending dying or ceasing to be and so the soules of the wicked
that is sowed in the field or in the wombe If it be taken in the first sense then the seed is grace the sower is Christ the field is the heart of man or the world the sowing time is the day of redemption and the harvest is the end of the world But I rather take it in the other sense and then the seed is grace the womb is the heart the Father or sower is Christ 1 Cor. 15.43 the instrument of generation is externally the word internally the Spirit of God the birth is the practice and exercise of the gifts of grace the nurse is the minister and the meanes of nursing are preaching and the Sacraments Saving grace is likened to seed in the wombe because first it is formed by an admirable coition of the Word and Spirit in the heart of man causing unspeakable delight in the soule Secondly because the gifts of grace doe thrive and grow up in the godly from small beginnings though at the first but as a graine of mustard seed yet after it is once conceived it will grow marvellously and speedily This doctrine may serve for a threefold use 1. It may comfort and that divers waies 1. Because it imports a marriage of the soule with Christ. It is God that gave the soule in marriage with Christ a great preferment 2. Because thou art cured of barrennes and therefore rejoyce oh thou soule that wast barren Christ hath made thee a mother of many children 3. It may comfort thee against the weaknesse of thy gifts and the grace received though thy faith joy feeling c. be but as a grain of mustard seed yet that God that giveth to every seed his body can make his grace to thrive and prosper in thee 4. From hence a godly man may know that he is truely borne againe for if thou have felt that sweet delight when the Word and Spirit of God did joyne with thy soule this delight is an infallible signe of thy regeneration and that Christ is formed in thee Ob. But the temporary faith feeleth joy Ans. There is great difference betweene the joy of the godly and the joy of the wicked in receiving the word for first in the wicked there is no grace left in the soule after hearing nor new gifts or dispositions the soul is empty and void of seed for all that joy Secondly if there were some seeds of grace yet it abideth not it is like the morning dew there is no true â—onceâ—tion Or thirdly if it did abide for a time yet it increaseth not as the fruit of the wombe doth the godly grow in grace 2. It may serve to teach us 1. highly to prize the graces of the soule they are the divine seed of Christ in us Christ in the same is formed in us The light love desires joyes humility c. in the heart have the true picture of Christ upon them 2. To be carefull to preserve the grace we have received seeing it is the seed of God in us 3. To carry a high opinion of all the godly seeing they are the beloved ones of Jesus Christ. 3. Lastly for great reproofe of the whorish affections of all wicked men that shutting the doores of their hearts against Christ suffer the devill and concupiscence to engender in them and to fill the soule with multitudes of bastardly births of sinne Iam. 1.14 Incorruptâ—ble The grace begotten in the hearts of the godly is incorruptible and so it is in divers respects 1. In respect of the matter of them For this grace consists of innocency and inâ—â—râ—uption so meeknesse is called incorruption 1 Pet. 3.3 2. In respect of the Author of it it proceeds from the incorruptible God 3. In respect of the continuance of it it never dieth 4. In respect of the end it tends to it is that faire fruit that will grow up to eternall life This may serve for consolation and instruction for consolation many wayes 1. This shewes that every godly person is an excellent one they are immortall creatures they have divinâ— sparkles in them How dare wicked men despise them when God hath thus honoured them His God King Crowne Inheritance gifts are all immortall 2. They may conceive comfortable hope that God will bee carefull to preserve and blesse his owne worke Gods blessing shall be upon thy seed and his Spirit will refresh thy buddes For upon all the glory must be a defence 3. It may comfort thee against death when thy corruption hath put on this incorruption of true grace thou being made thereby immortall thou maist triumph over death as 1 Cor. 15.54 Art thou an immortall one take heed of discontentment This was the first sâ—one even the devills sinne This may comfort thee in thy perseverance to the end the seed is immortall and therefore thou shalt never fall away Therefore hath God given thee his Spirit within thee to tend these little graces yea the Angels of God performe their service no doubt to the spirits of the godly That thou canst not fall from grace these Scriptures may establish thee 1 Ioh. 5.9 Mat. 12.20 Esay 65.22 23. Ier. 23.4 1 Cor. 1.8 9. 1 Pet. 1.5 2 Tim. 1.12 Ioh. 13.1 Ier. 32.40 41. Heb. 12.3 7.37 For instruction and so it may teach both godly men and wicked men Godly men should the more enforce their affections to the love of the Lord Iesus Christ in incorruption Eph. 6.24 and be carefull to avoid all the inticements of sinne and Sathan by which their hearts might be corrupted they should walke in the spirit Rom. 8.1 And keepe themselves from all filthinesse both of flesh and spirit desiring to know no other happinesse then Christ and him crucified And wicked men should take notice of it that corruption cannot inherit incorruption and unlesse they repent of their sinnes and set their hearts upon the word of Christ they can never be made immortall Hitherto of the property of the seed the instruments of the generation of it follow viz. the word of God which is fâ—rther praised 1. For the Author of it 2. For the vigor and effiacie of it it liveth 3. For the continuance of it it liveth for ever By the word of God Before I enter upon the particular observations of it we may observe the effectualnesse of the Apostles speech concerning the word Hee doth not mention it but with a lively praise of it and that hee doth not casually doe but with a great deale of reason For it is exceeding needfull to have the praises of the word often and lively exprest For it may be a means to heale that contempt of the Word that usually raignes in the most Besides the praise of it may lift up our hearts to consider the greatnesse of Gods mercy in bestowing his word upon us The word he gave to Iacob was a greater gift then he bestowed upon all the world besides And the praises of the word doe also raise up in the godly
son of God had no priviledge from death he was put to death in respect of the flesh 1 Pet. 3.21 Therefore this may serve first for singular reproofe of that unspeakable beastlinesse that is in wicked men that will not be moved with the contemplation of the ruine of the whole world oh the unutterable Lethargy of these mens hearts that will not consider their latter end when so unchangeable a decree is prest upon all men that at their appointed time they must once die This very doctrine may shew the horrible effect of sinne in the hearts of men that can extinguish a consideration so universally obvious to every mans sense oh yee brutish amongst the people when will yee understand Secondly this may informe us that multitude is no prerogative multitude cannot protect men against the stroke of God and death Though hand joyne in hand yet sinne cannot be unpunished It is as easie for God to smite all flesh as any flesh It is as easie for him to destroy the whole world as to destroy one man All flesh is grasse If the sithe can with few strokes move downe thousands of formes of grasse how much more easie is it for God with the sithe of his judgements to cut downe multitudes of men And besides that may informe us that the doctrine of death must be sounded in the eares of all men there is no man but this doctrine belongs to him and therefore woe unto him if he make no good use of it yea so necessary is this doctrine that the Ministers of the Gospell are commanded not to write it onely but to speake it nor that onely but to cry it out with all possible both affection and power of inforcement Cry all flesh is grassâ— Esay 40.6 Thirdly this may teach 1. Rich men in speciall to lay this to heart For God hath given them this doctrine to humble them and to teach them not to glory in their wealth but if they have gotten grace let them rejoyce that God hath provided better things than the things of this life for them They are more happy that God hath made them low by giving them a sight of their sins and so to be humbled for them then that he made them great in the world for their flesh is but grasse and all that glory must vanish as will be shewed afterwards The Use is urged Iam. 1.10 11. Ps. 49. 2. Strong men to whom God hath given helps of nature or arte Use thy strength but rejoyce not in it Use thy Physicke but trust not upon it For for all that thou must dye there is no arte nor remedy against death 3. All men and so we should all learne two things especially 1. To put our trust in God which liveth for ever since all men must perish and wee cannot continue here it is the best relying upon God and his favour and helpe who liveth ever to performe his promise and to provide for his servants thus David useth this consideration Ps. 102.12 13. 2. To be patient when we feele the walls of our earthly house begin to moulder down when we feele death beginning like a moth to feed upon us we should be patient seeing it is not onely unavoidable but that it is the case of all men as well as ours Thus of the extent of the affirmation The time followes Is grasse This mortality may be said to be so presently It is so in divers respects 1. It is so â—n the cause which is sin the cause of death is in us already it hath infected our very bones 2. It is so in the sentence the doome is already gone out upon all flesh It is appointed that all men shall once die The very sentence uttered in Paradise of dying the death stands still unrevoked in respect of our flesh 3. It is so in experience all flesh is dead never any scaped 4. It is so in respect of dâ—sposition to death we are all but dying men death hath taken hold of us and doth every day feed upon us insensibly To live is but to lie a dying The disposition to death is inflicted upon all men for all tend to death 5. Lastly it may be said all flesh is grasse for certainty that is we shall as certainely vanish hereafter as if it were now presently done The use should be the more to inforce upon us the care of providing for a change since death is so many waies made fast unto us and withall it may serve to confute the vaine hope of long life here seeing we are all but as so many dead men here to day and to morrow cast into the grave and wee should also learne hence to be continually thinking of death must we not do the worke that is present to us why death is before thine eyes why then dost thou not the thing of the day in the day It is thy every dayes worke to die to learne to die seeing we die daily Hitherto of that branch of the proposition that concerns the body of manâ—noâ— followeth the vanity of mans condition in this world The glory of man is as the flower of grasse Here first the sâ—â—se of the words is to be considered By the glory of man he meaneth whatsoever it is in outward things which man glorieth in any thing that man rejoyceth in admireth praiseth seeketh as an ornament or happinesse to himselfe such as are riches strength honour high places and command over others beauty praise of men excellency of naturall gifts noble birth calling multitude of attendants and such like By man he meaneth here the naturall man or the outward man for of the spirituall man it is not true because he glorieth in that shall never fade nor be taken away from him Now this glory is compared to the flower of grasse for transitorinesse because it will fade and fall away as the repetition sheweth and that speedily too as the uses of this similitude in divers scriptures shew as will afterwards more appeare The doctrine then is that all the outward glory of man in this world is exceeding vaine and so it may appeare for six causes or considerations for I omit many other reasons First for the most part these things so much desired cannot be had or not as they are desired and therefore their glory is vaine because they are sought in vaine 2. If they be obtained yet the eye is not satisfied with seeing nor the eare with bearing of them they cannot fill the heart of man 3. Many times it fals alike in these things to the foole and to the wise both in having them and in losing them and this is a miserable vanity and vexation of spirit 4. The glory that is placed in these things is liable to be interrupted with a thousand crosses either they expire the vanity or are taken away by violence 5. If they could make us happy yet death will not let us enjoy them many men spend
second thing and that is what we must doe that we may profit by the word namely that we must get tender and constant affections to the word if we would ever grow by it in knowledge and grace and this is set out metaphorically by the comparison of appetite and desire in new borne babes unto milke The meaning is that Christians that would profit must be like children in their affections to the word they must love it and long for it and delight in it and have their hearts set upon it as affectionately as children doe naturally thirst after the brest This is a point of singular use and such as all of us ought to take notice of to get our hearts rightly framed and firmed herein The disease of the most hearers lieth in the defect of this and the happinesse of such as doe thrive apace in godlinesse is to be ascribed to this affectionate love of the word There be three things about these desires for matter of observation must be distinctly noted The first concernes the necessity of this desire The second the utility And the third the true nature of this holy desire For the first It is evident 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 ever grow by it If we would ever drinke freely of the water of life we must be such as thirst after it Revel 21.6 If we would have God to feed with milk and wine we must be such as have a true thirst after it Isaiah 55.1 If we would not have all successe blasted in us we must take heed of loathing the meanes that is despising prophecie 1. Thes. 5.21 For the second It is likewise evident from hence that though wee have many wants and ignorances and weaknesses yet if we have affection to the word we shall never be destitute of some happy successe in the vse of it The former places assure Gods blessing and confirme it that God will not be wanting to any that hath this appetite It is all that God stands upon Every one that thirsteth may come and buy and eate annd drinke aboundantly Isaiah â—5 1.2.3 Let us be carefull of the condition to desire the word as the child doth the milk and God will not faile to give the successe we shall grow by it Now for the third point It is here to be carefully noted what kind of desire of the word is that to which this promise is annexed The true desire after the word hath chiefly foure distinct things in it First Estimation of the word above all other outward things When wee can account it a great blessednesse to be chosen of God to this priviledge to approach unto him in the courts of his house Psal. 65.4 Psal. 119.127.128 When we can say with David Oh how amiable are thy tabernacles and think it better to be a doore-keeper in Gods house then to dwel in the tents of wickednesse Psal. 84.1.10 When we esteem the directions and comforts of Gods word above Gold and silver Psal. 119.127 and with Paul account all things but losse in comparison of the excellent knowledge of Christ which may bee heere had Philip 3.9 Secondly Longing and appetite after it as true and certaine as the very appetite of a child is to the brest this is expressed by the similitudes of panting thirsting and watching after the word in divers 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 84.2 119.20.40 131. Thirdly Satisfaction and contentment when we speed well in the word as the child is quieted and sleepeth in the rest and vertue of the milk it hath received David 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 taste Psa. 119.103 Fourthly Constancy and the renewing of affection A childes appetite is renewed every day though it seeme to be full for the present and such is the true desire of the godly It is not a desire for a fitt but is renewed daily as the appetite to our appointed food is Iob. 23. He that hath this desire may bee found daily waiting at the gates of wisedome Prov. 8.34 Vsâ— 1. The vse of all may be chiefly threefold For First it may serve for tryall we should every one examine our selves whether we have this true desire after the word or no. For if we finde this wee are sure to prosper and if wee find it not wee are nothing but starvelings in matter of godlinesse Question But how may we know whether we have this estimation longing after and constant affection to the word Answ. It may be known divers waies especially if our affections be grown to any good ripenesse and tendernesse in the measure of them For it may be evidently discerned First If we seeke the blessing of the word of God as a chiefe happinesse we would desire of him in his speciall mercie to give it unto us Psa. 119.68 132 144 155. and so by the constancy of prayer we may also discern the constancy of our appetite Secondly if we can be diligent and content to take any paines or be at any cost that we may be provided of this food that perisheth not Iohn 6.27 Thirdly if wee can hoord and hide up the word in our hearts as worldly men would doe their treasures Psal. 119.11 â—oying in it as much as in all riches Psal. 119.14.162 especially if we can batten and wax fat by the contentments of it as carnall men doe when they live at hearts ease Psalme 119.70 Fourthly if it will still our crying that is if it will comfort us and quiet our hearts in all distresses Psal. 119.50 143 92. so as nothing shall offend us verse 16â— Fiftly If we make haste and come willingly at the time of assembling Psa. 110.3 But especially if we make haste and not delay in practising what we learne thence Psal. 119.60 Sixtly if wee be thankefull to God and abound in the free will offrings of our mouthes for the good wee get by the word Psal. 119. 7 108.164 171. Seaventhly if we can be truely grieved and say with David Sorrow takes hold on us because the wicked keepe not Gods law 119.159 Eighthly If we delight to talke of Gods word and to speake of his wondrous workes discovered in his word Psal 119.27 172 c. These things and the like are in them that have their affections tender and striving in them Now whereas many of Gods children may have true desire to the word and yet not find evidently some of these signes therefore I will give other signes of true affection to the word though there be not alwaies such delight in it as they desire The lesser
thoughts and be yeelded to and delighted in and that constantly they seeke the pleasure of contemplative wickednesse and doe not resist it by praying against it even vaine thoughts may dead the affections and poison them Psal. 119.113 Fourthly sometimes it is neglect of mortification the sâ—ule will gather aboundance of humors as well as the body and therefore Christians should not goe too long especially if they â—eele a kind of fulnes to grow upon them but take a purge that is seriously and secretly set time apart to humble themselves before God purging out their most secretest corruptions with all hearty 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 own harts for very want of order and that they goe not distinctly about the works of godlinesse but rake together a great heape of doctrine which they know not what to doe withall Psal. 50. ult Sixtly sometimes againe it is occasioned by inordinate feeding when Christians begin to affect novelties and seeke to themselves a heape of teachers they scape not long without fulnesse and the fits of lâ—athing 2. Tim. 4.3 Seaventhly sometimes very idlenesse is the hindrance The want of a particular calling to imploy themselves in the sixe dayes breeds a generall kinde of wearinesse and satiety which extends the heart of it not only to the times of private dutyes in the working dayes but to the very Sabbath also They cannot worke at Gods worke with any great delight that had no more minde to their owne worke Eighthly sometimes it is neglect of preparation and praier before we come to the word Ninthly sometimes it is a violent kinde of ignorance and unbeliefe when a Christian knowes not this right to the word and will not be perswaded of the fatherly love and presence of God in his ordinance If Preachers must say I have beleeved therefore I will speake so must Hearers say I have beleeved therefore I will heare They should know that they are welcome to Christ and may eate and drinke 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 Use. Lastly any of the sinnes mentioned in the former verse will hinder affection Malice Hypocrisie or Envy or any of the rest Vse 3. The third use may be for instruction to teach us to strive for affection to the word and to provide to order our selves so as we be 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 have it that they may keepe it aright Quest. What must such doe as finde either want of appetite or decay of it Ans. Such as would get sound affections to the word must doe sixe things First they must refrain their feete from every evill 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 give them understanding verse 34. and to open their eyes to see the wonderfull things of his law verse 18. Thirdly they must chuse an effectuall Ministery to live under it such as is executed with power and demonstration to the conscience 2. Cor. 4.2 Fourthly they must remember the Lords day and that they doe when they empty their heads and hearts of all cares of life which might choak the word diligently doing their owne works on the sixe daies and finishing them that they may be free for the Lords work on the Lords day The cares of life choake the word Matthew 13. Fiftly they must converse much if it be possible with affectionate Christians For as yron sharpneth yron so doth the exemplary affection of the tender-hearted whet on the dull spirits of others Sixtly they must purge often they must be frequent in the duties of humiliation by solemne fasting and prayer and sound confession striving when they feele fulnesse to grow upon them to disturden their hearts and to quicken their spirits more forcibly to the love of Gods name and word Quest. But what must such doe as have gotten some affections to the word that they neither lose them not be unprofitable in them Ans. They must looke to diverse things First they must hate vaine thoughts take heed of those secret vanities of imagination and that delightfull contemplation of evill in the minde Psalm 119. 113. Secondly they must trie all things and keepe that which is good they must heare with judgement and make speciall account of such parcels of doctrine as doe most fit their particular needes labouring by all meanes that such truths run not out 1. Thess. 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 diverse doctrines and at length to be a prey to deceitfull mockers Fourthly they must preserve by all meanes the feare and trembling at Gods presence and humiliation of minde For so long as we can dread the presence of God in his ordinances we are in no danger of losing our love to the word Psalm 119.120 Lastly in Esay 55.1 2 3. wee may note diverse things that God requires in such as have the same thirst 1. They must come to meanes 2. They must buy and bargaine with God by prayer and vowes 3. They must eat that is they must apply it to themselves 4. They must be instructed against merit in themselves and bring faith to beleeve success though they deserve it not they must buy without mony 5. They must hearken diligently 6. They must eate that which is good that is they must apply effectually that doctrine they feele to have life in it 7. Their soules must delight in fatnesse that is they must be specially thankfull and cheerefull when God doth enlive 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 strive against dulnesse and distractions and seeke God in his word still or else their affections may decay and then if they doe this they shall live and enjoy the sure mercieâ— of David by a perpetuall covenant Quest. But what shall such godly persons as are afflicted with melancholy doe in this case of affections Ans. 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
that in these daies bee guilty of disallowing of Christ Answer I answer Both wicked men and godly men too Wicked men disallow him and so doe divers sorts of them as First Hereticks that denie his Divinity or humanity or his sufficiency or authority or his comming as did those mockers mentioned 2 Pet. 3. Secondly Schismaticks that divide him and rend his body mysticall 1 Cor. 1.10 Thirdly Pharisees and merit-mongers that by going about to establish their own righteousnesse deny the righteousnesse of Jesus Christ Rom. 10.4 Fourthly Apostataes that falling from the fellowship they had with Christ would crucifie him againe Heb. 6. 2 Pet. 2. Fiftly Epicures and prophane persons that will sell Christ for a messe of pottage with Esau and love their pleasure more then Christ Heb. 12.16 2 Tim. 3. Sixtly Papists who therefore hold not the head because they bring in the worship of Saints and Angels Col. 2.19 Seventhly Whoremongers and fornicators who give the members of Christ unto a harlot 1 Cor. 6.15 16. Eighthly Revilers that speake evill of the good way of Christ and reproach godly Christians especially such as despise the Ministers of Christ. for he that despiseth them despiseth Christ himselfe Matth. 10. Ninthly Hypocrites that professe Christ in their words but denie him in their workes Tenthly the fearefull that in time of trouble dare not confesse him before men Matth. 10. Eleventhly All wicked men Because they neglect their reconciliation with God in Christ and will not beleeve in him nor repent of their sinnes All that will not be reconciled when God sends the word of reconciliation unto them Esay 52.11 Secondly Godly men sinne against Christ and are guilty of disallowing him 1. When they neglect the establishing of their hearts in the assurance of faith 2. When they faint and wax weary of praier and trusting in God in the time of distresse Luke 18.1 8. 3. When our hearts wax cold within us and are not inflamed with fervent affections after Christ. Wee neglect him when wee doe not highly esteeme him above all earthly treasures Phil. 3.9 The fourth thing affirmed of Christ is that he is chosen of God Chosen of God This is one thing we must carefully know and effectually beleeve concerning Christ namely that he is chosen of God This was conscionably beleeved concerning him as appeares Esay 42.1 and 43.10 and 49.2 Mat. 12.18 Now Christ may be said to bee chosen of God in divers respects First as he was from all eternity appointed and ordained of God to bee the Mediâ—tor and Redeemer of all mankinde 1 Pet. 1.20 Secondly as hee was called peculiarly of God from the wombe by a speciall Sanctification unto his office Esay 49.1 Thirdly as he was by solemne rites inaugurated unto the immediate execution of his office â—s by baptisme and the voice from heaven c. Math. 3. Fourthly as hee was approved of God and declared mightily to be the Sonne of God and the Saviour of the world by the glory done to him of God notwithstanding the scornes and oppositions of the world Esay 49.7 The use may be both for Information and Instruction For hence we may be informed concerning divers things First that Gods work shall prosper notwithstanding all the scornes or oppositions of men God's choice is not hindred but Christ is separated and sanctified and appointed to the work of redemption the perversnesse of men notwithstanding The unbeliefe of men cannot make the faith or fidelity of God of none effect Rom. 3. Secondly that God doth not chuse as men doe The meane things of this world as the world accounts meane and the vile things of this world may be deare 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 disallowes may be deare to God 1 Cor. 1.27 28. Thirdly Hence wee may note the free grace of God in the sending and giving his Sonne He is faine to chuse for us we did not chuse Christ first Iohn 15.16 Fourthly That to chuse 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 lufts and judgements of the wicked men of this world and to cleave onely to Christ as our al-sufficient portion and happinesse Fifthly That all the enemies of Christ shall be subdued either by conversion when they come in to worship Christ or by confusion when they are broken by the power of Christ. Even Kings shall submit themselves and worship him that is thus abhorred and despised of men c. Esay 49.7 Sixthly That it is a singular happinesse to be chosen of God it was the honour of Christ here c. And therefore Blessed is the man whom God chuseth Happy is the Christian whom God electeth Psalm 65.4 Luke 10.20 Secondly It should teach us divers duties First to observe and admire and acknowledge the Lord Jesus the Chosen of God wee should with speciall regard confesse unto the glory of God herein which the word Behold importeth Esay 42.1 Wee should be Gods witnesses against the world and all the servants of any strange god that this Iesus of Nazareth is that Sonne of God and Saviour of the world Esay 43.10 It is one maine end of the praises of Christ in this place To raise up our dull and dead affections to the highest estimation and admiration of Christ and his glory with the Father c. Secondly Wee should learne of God how to make our choice On the one side is offered unto us 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 offered to us as the meanes of our happinesse Now it is our part to take to Christ and renounce the world and forgoe the pleasures of sinne which are but for a season wee should utterly refuse the voice of sinne never to be the guests of such folly but rather to listen to the voice of wisdome Proverbs 7. and 8. Thirdly Is Christ chosen of God that one of a thousand Then it learnes the Church to be in love with him yea to be sick of love as is imported Canticles 5.8 9 10. An ordinary affection should not serve the turne our hearts should be singularly inflamed with desire after such a match found out and chosen of God for us Fourthly wee should not rest here but when God hath declared his choice as he did by a witnesse from heaven even his owne voice Math. 17.5 we should then heare Christ and as the Prophet saith wait for his law Esay 42.4 Fifthly Yea we should so kisse the Sonne whom God hath declared as King by doing our spirituall homage unto him as that wee resolved both high and low the greatest estate as well as the meanest to serve him with all feare and rejoyce before him with trembling we must expresse our thankfulnesse by all
them they shal never hunger Ioh. 6. yea he wil be life to them the life of their present lives and eternall life they shall live for ever Iohn 5.40 Thus of the first things required in Christians The second is They must be lively stones Verse 5. Ye also as lively stones bee made a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable to God by Iosus Christ. As lively stones IT is not unusuall 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 Exod. 15.16 Thirdly for their sinking downe under Gods judgements so the Egyptians sunk into the Sea like a stone Ex. 15.6 And thus the wicked sinke into hell like a stone But chiefly in the first sense for hardnesse 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 Jerusalem when it was made a heap of stone 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 annointed pillars consecrated to God and qualified with the gifts of the holy Ghost They are like the Onyx stones given 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 have converted to Christ who weares them on his brest and hath them alwaies in his heart and eye They are like to the rich stones of a Crowne lifted up Zach. 9.16 They are like the stone with the Booke bound to it Ier. 51.63 They are never without of the Word God But in this place they are likened to the stones of the Tâ—mple 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 plaâ—e of Saphires as is said in Iob in another sense 28.6 Now the godly are likened to stones in divers respects First they are like stones to grave upon and so they are like those stones which must have the Law graved upon set up in mount Ebal Deut. 27.2 3 4. What is the mount but the world and what is Eâ—â—l but vanity or sorrow and what are those graved stones but the godly vvith the Lavv of God vvritten in their hearts the light vvhereof shineth on the hill of the vanity of this vvorld and 〈◊〉 in the midst of all the soâ—rovves of this vvorld Secondlyâ— they are likestones for strength and unmovednesse in all the stormes of life The raine pierceth not the stones nor doe afflictions batter the hearts of Gods servants strength is attributed to stones in that speech of Iob. 6.12 Thirdly They are like stones for continuance and durablenesse they will last for ever 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 if you consider the manner of their calling into the Church they are digged out of the quarry of mankinde as stones digged out of the earth being in themselves by nature but stones of darknesse such as might never have seene the light Secondly if you consider their union with Christ and Christians in one body they are like the stone of the house compact in themselves and upon the foundation Vse The use may bee briefly First for information Here is come to passe that saying that is written God is able of stones to raise up children unto Abraham Secondly let all the servants of God take pleasure in the stones of this spirituall Sion Psalm 102 15. and let us all learne to bee like stones in the former senses for the receiving the impression of the law and for constancy and durablenesse and for care to keepe our communion with Christ and Christians Lastly woe to the multitudes of wicked men whom God neglects with that heavy curse so as a stone is not taken of them to make a stone for the building Ierem. 50.26 Thus they are stones It is added they must bee lively stones to signifie wherein they must not be like unto stones they must not be dull and insensible they must be lively and cheerefull and that for divers reasons First Because the second Adam is a quickning spirit and they dishonor the workmanship of Christ if they be not lively 1 Cor. 15. Secondly Because one end of the offring up of Christ was that their consciences might be purged from dead workes Heb. 9.14 Thirdly they are therefore condemned according to men in the flesh that they might live according to God in the Spirit 1 Pet. 4.6 Fourthly Because we have beene alive to sinne and it is a shame to expresse lesse life in the service of God then wee have done in the service of sinne Fiftly Because we have lively meanes we are fed with living bread Ioh. 6. and we live by the power of God 2 Cor. 13.4 and we have the Spirit of Christ in us which is the fountaine of life and hath springs of joy in him Rom. 8.9 Ioh. 6. and the Word of God is lively and mighty in operation Heb. 4.12 and Christ himselfe lives in us Gal. 2.20 Sixtly because we professe our selves to be consecrate to God as living sacrifices Rom. 12.1 Seventhly because we have such excellent priviledges wee partake of the divine Nature and God is a living God and we have precious promises 2 Pet. 1.4 and we have plentifull adoption in Christ and we have a hope of a most glorious inheritance which should alway put life into us â— Pet. 1.3 4. and wee have a secure estate in the meane time For to live is Christ and to die is gaine and whether we live or die we are Christs Rom. 14.8 Phil. 1.21 Vse The use should be therefore for instruction We should stirre up our sâ—lves and strive after this livelinesse and that for the two reasons imported in this text to omit the rest For without a ready heart wee shall make no riddance in matter of sanctification and holy life and besides wee shall extract but a small deale of influence from Christ. For it is here required that we should be lively when we come unto him Now this livelinesse we should shew First by contentation in our estate Secondly by patience and cheerefulnesse in afflictions Rom. 5.2 3. Thirdly in the performance of holy duties with power and life Thus we should be lively in praier such as will bestirre themselves and take no deniall as Philip. 4.5 6. Quest. Now if
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 here Every particular beleever is like the Tabernacle in divers respects First in respect of the efficient causes and so there are divers similitudes For as the Tabernacle did not build it selfe but was the worke of cunning men so is it with us our hearts naturally are not Temples of Christ but are made so Secondly as God raised up skilfull men for the building of the Temple or Tabernacle so doth God raise up 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 above the rest so hath Christ given some to be Apostles Master-builders and some Evangelists and Pastors and Teachers for the building up of the Church till hee come againe Secondly in respect of the adjuncts of the Tabernacle and those were two First moveablenesse secondly furniture For the first The Tabernacle though it were Gods House had no constant or certaine resting-place till Salomon at the building of the Temple tooke it into the most holy place and was taken asunder and easily dissolved such are we though honoured with the presence of Christ yet our Tabernacle must be dissolved and we shall never be at rest till we be setled in the most holy place in heaven 2 Cor. 5.1 7. For the second which is the furniture of the Tabernacle it must be considered two wayes either on the in-side or on the out-side First for the in-side there were curtaines 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 Mercy-feat 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 covered with Ramms-skins died red and Badgers skins upon them and what dothall this signifie in generall but that the Godly though they be outwardly black and tanned with sinne and affliction yet they are glorious within and have curtains like the curtains of Salomon all richly hanged as the chambers of Princes with spirituall tapestry Cavt 1.5 And in particular for the in-side of Christians how glorious is the place of Christs Tabernacle in them There is the Propitiate Gods true feat of mercy whence also he uttereth his Oracles even his divine answers There is the heavenly Manna that is hid Revel 2. There doth Christ spiritually feast it there hee dines and sups on the table of their hearts and upon that table stands the shew-bread inasmuch as the heart of a Christian doth preserve a standing manner of affection to the Saints There are also both sorts of Alâ—â—â— accordingly as faith offereth up to God either the redemption or th intercession of Christ. There also is the great Laver to wash-in called the Sâ—â— because in the heart of every Christian is opened the fountaine of grace able like the Sea to wash them from all their filthinesse There are the golden Candlesticks with the lamps of saving knowledge continually 〈◊〉 in themâ— and upon the Altar of Christ crucified and now making intercession doe they daily sacrifice their owne affections which resemble those sweet odoâ—â— with which the Tabernacle was perfumed The outward coverings of the Tabernacle doe assure safety and preservation to the Godly and the rather because the cloud rested upon them as is affirmed Esay 4.5 6. Besides the double covering of slaine beasts may signifie that God hath two wayes to provide for the Church The red skins of Ramms may note Christ crucified which is that which on the in-side of the Tabernacle was onely sewed The covering of Badgers skins may note that God will serve himselfe of the wicked their skinnes shall protect the Church If Israel want roome Canaan must die for it Now thirdly the Tabernacle was a type of every beleever if we respect the end of it For the Tabernacle was erected of purpose as the place of the presence of God God's visible House such are the hearts of Christians they are prepared of purpose for the entertainment of Iesus Christ that by his Spirit he may live and dwell therein Galath 2.20 Col. 1.27 2 Corin. 12.9 2 Cor. 13.5 Vse The use of all may be both for instruction and consolation For instruction and so it should teach us divers things First to abhorre fornication seeing our bodies are the temples of the holy Ghost 1 Cor. 6. 21. Secondly to keepe our selves for being unequally yoked Because there can be no communion betweene light and darknesse the Temple of God and Idols Thirdly to looke to our hearts in respect of inward sinnes and to keepe the roome cleane for the Lord to dwell in 2 Cor. 7.1 Fourthly to stir up our selves to much prayer if our hearts be the house of God let them be a house of prayer also Fifthly let us still lift up our hearts as everlasting doores for the Lord of Glory to come in Psal. 24.7 For consolation Shall we not say as Paul doth Wee will rejoyce in our infirmities that the power of Christ may dwell in us How should wee hold up our head against all tentations and afflictions Is not the grace of Christ sufficient for us 2 Cor. 12.9 And shall wee not be confident that through Christ we can do all things Will he forsake the house upon which his Name is called Will hee not perfect his owne worke and repaire his owne dwelling place Was the Tabernacle safe in the wildernesse while the cloud was upon it and are not our hearts safe while Christ is in them How are the abject Gentiles honored Col. 1.27 whose hearts are so enriched by Christ that dwels in them If the outward Sanctuary were like high Palaces Psal. 78.69 what is the heart of man the true Tabernacle and if he established it as the earth how much more hath hee established us in his favour and grace so that it may comfort us in respect of honor done to our hearts and against tentations and afflictions and in respect of hope of perseverance and also in respect of encrease of power and well-doing He wil work our works for us And it shewes us also the honor cast upon our good works they have a noble beginning in respect of Christ and as they come from him Howsoever wee ought to be abased for our owne corruptions that cleave unto them Yea how should it wonderfully establish our hearts in all estates to think that Christ is with us wheresoever we goe not onely as our witnesse but as our guide and our protector If God be with us who can be against us As also it is comfortable if wee consider the comparisons imported in the furniture of the outward Tabernacle And thus much of the fourth thing The fifth
〈◊〉 〈◊〉 There is much adoe about the word here rendred Contained among Interpreters The word sounds actively in the Originall as if it were rendred doth containe or hee containeth But the Translators and many Interpreters think the active is put for the passive He containeth for It is contained If we read it actively then the Name of God must be supplied thus He that is God contained it â—n Scripture noting that as a singular treasure God hath placed this Testimony in Scripture concerning Christ and faith in him and sure it is a great treasure that wee may have places in the sure Word of God that so plainly testifie of Christ and our happinesse in him wee should take great notice of them and be much thankfull to God for giving us such sentences so briefly and yet so plainly and fully to informe us Some supply the name of Christ and so they say Christ containeth that Is excelleth as the word may signifie Hee is had fully and excellently in Scripture and in particular in this testimonie of Scripture The word rendred Contained signifies sometimes barely to be had sometimes to be possessed as Luke 5.9 They were possessed with feare And so wee possesse a great treasure in Scripture when wee have such Testimonies as these There is a Nowne derived of this Verbe which is thought by the exactest Divines to meane a speciall Section or portion and when it is applied to a place in Scripture it signifies such a Scripture as is divided from the rest as a principall matter either to be meditated of or expounded Such was that speciall portion of Scripture which the Ennuch had to meditate of and Philip expounded to him Acts 8.32 where the word is used And so whether the word be used actively or passively it commends unto us this place of Scripture and withall shewes us a way how to enrich our selves namely by singling out such choise places throughout the Scripture as may most fittingly furnish our thoughts for meditation in the maine matters of Religion We may here note what cause we have of thankfulnesse to God for the helps we have in teaching seeing we have the Chapter and verse quoted to us which they had not in the Primitive Church and withall wee may observe that one may have the profit of the Scriptures though he cannot quote Chapter and verse And thus of the second thing concerning this testimony Thirdly the third followes which is the matter testified which concernes either the giving of Christ or the safety of the Christian in beleeving in him In the words that describe the giving of Christ observe First The wonder of it in the word Behold Secondly The Author of it God I lay or put Thirdly The manner of it He laid him downe as the stone of a foundation in a building Fourthly The place where In Sion noting that this gift of Christ belongs onely to the Church Fifthly What Christ was unto the Church viz. a chiefe corner stone elect and precious Behold This word is used in Scripture sometimes to note a thing that is usually knowne or ought to be knowne so David saith Behold I was conceived in sinne Psalm 51. Sometimes to note that some great wonder is spoken of and must be much attended In this place it may note both For it is certaine that the testimonies of Scriptures concerning Christ ought to be familiarly knowne of us and this as an especiall one But I rather think it is used to note the wonder of the worke here mentioned and so the word may import divers things unto us First It was a mervailous worke that God should give us his owne Sonne to be our Saviour and the fountaine of life to us Hence it is that we may observe throughout the Scripture that God doth set this note of attention and respect both upon the generall and upon many particulars that concerne Christ as it were by the Word to pull us by the eares to make us attend or to give us a signe when wee should specially listen Thus God brings out Christ to the Church and tells how he loves him and hath resolved upon it by him to save both Iewes and Gentiles and wills 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 he makes a proclamation all the world over that hee hath appointed a Saviour unto Sion Thus he would have us wonder at the service 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 be borne of a Virgin Math. 1.21 and at the Wisemen led by a starre out of the East Math. 2.1 9. and at the opening of the heavens when the voice came downe to testifie that Christ was the beloved Sonne of God in whom hee was well pleased Math. 3.16 17. and at the service which the Angels did him and at his wonderfull abasement for our sakes Math. 21.5 and especially that hee should sacrifice his owne body for our sinnes 1 Iohn 1.29 Heb. 10.7 and that hee is alive from the dead and liveth for ever Revel 1.18 and that hee hath opened the secret booke of Gods counsell and made it knowne to the world Revel 5.5 and that after such hard times under the raign of Antichrist he should recollect such troops of Gospellers as stood with him on Mount Sion Revel 14.1 It were too long to number up more particulars Onely thus much wee should learne that the doctrine of Christ is to be received with great affection attention and admiration Secondly This word strikes us like a dart to the heart for it imports that naturally we are extreamely carelesse and stupid in this great doctrine concerning Christ and faith in us For when God calls for attention it implies that we are mervailous slowe of heart to understand or with affection to receive the doctrine Let the use of all be then to strive with our owne hearts and to awake from this heavinesse and sleepinesse and with all our soules to praise God with endlesse admiration of his goodnesse to us in giving us his Sonne Thus of the wonder of it 2. The Author of it followes I lay or put God would have us to take speciall notice of it that it is hee that was the Author of this glorious worke Hee is the vvork-master the chiefe master-builder It is Gods vvorke and the knowledge of this may serve for divers uses For first It should direct our thankfulnesse wee should give glory to God and praise his rich grace He will not lose his thanks for Christ. Hee holds himselfe much honoured when wee praise him for so great a gift as Christ. Secondly It should much strengthen our faith and make us beleeve the love of God and his willingnesse to be reconciled He is the party offended and if he were hard to be pleased hee would never have sought
Hee is known there familiarly because his dwelling place is there Psal. 76.1 2. He hath chosen his Church out of all the world it is the place only which hee hath desired it is his rest for ever Psal. 132.13 14 15. It is the place of the name of the Lord of hosts Esay 18.7 As David by an excellency reckoned Sion to be his City of residence so God doth account of the Church as all he hath as it were in the world Fourthly it may be that the Church is resembled to Sion for the littlenes of it in comparison of the world even in Sion that is so much despised will God lay his corner-stone Fiftly but the principall thing here intended is To signifie to us that God loves his Church above all the world and that he will give Christ to none but to the Church Out of Sion there can be no salvation and in Sion there is all happines to be had The consideration hereof may serve us for many uses Vses First we should hence informe our selves concerning the excellency of the Church of God above al other Assemblies of men in the world We should learn to think of the Assemblies of Christians as the Sion of God she is the Mountaine of his holines the joy of the whole earth Psal. 48.1 2. the perfection of beauty where God shines more than in all the world besides Psal. 50.2 The Moone may be confounded and the Sunne ashamed when the Lord is pleased to shew himself to raign in Sion and before his Ancients gloriously Esay 24 23. yea the Church of God is an eternall excellency Esay 60.15 whereas all other glories will vanish And besides we should hence be informed concerning the necessitie of obtaining salvation in the Church For this text shews us that Christ is no where laid but in Sion and can no where be found but in the true Church In Sion onely hath God placed salvation for Israel his glorie Onely the godly are Gods Israel Onely in Israel doth God glorie and onely in Sion can Gods Israel finde salvation Isaiah 46. ult Secondly Hence wee should especially be moved to an effectuall care to make it so since that we are in the true Church and that we are true members of Sion and withall wee should strive above all things to procure for our selves the ordinances of God in Sion It is said of the godly distressed for want of means that going they went and weeping they did goe to seeke the Lord in Sion with their faces thitherward and with a resolution to binde themselves by covenant to the Lord to be any thing he would have them to be onely if they might find favour in his eyes herein Ier. 50.5 Quest. Now if you aske mee how the true members of Sion may bee knowne Answ. I answer first generally that all that are in Sion are not of Sion and further that we must not judge of true Christians by their number For God many times takes one of a Tribe or one of a City and two of a Tribe to bring them to Sion Ier. 3.14 But yet to answer more directly Thou must be a new creature or thou art no member of Gods true Sion For of every one in Sion it must be said He was borne there Psal. 86.5 The gates of Sion are to be opened onely that a righteous nation may enter in Esay 26.1 2. Men may deceive themselves but God will not be deceived For hee hath his fire in Sion and furnace in Jerusalem Hee will try every man and make his count onely by righteousnesse Esay 31.9 Rom. 9. and therefore the sinners in Sion have reason to be afraid Esay 35.14 And if yet wee would have signes more particular wee may try our selves 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 love is undefiled towards Christ He is not enamoured with other things Hee will have no other God but one He accounts all things but drosse and dung in comparison of Christ He harbours no beloved sin but denieth the inticements of it with detestation and grief that he should ever be so assaulted Secondly God knoweth his owne in Sion by this signe that they are they that mourne in Sion that are farre from making a mock of sinne The Lord himselfe is their witnesse that their hearts are heavy by reason of their sins and they know no griefe like to the griefe for their sins Esay 61.2 Thirdly thou maist know thy estate by thy subjection to Christ and his ordinances For God hath set his King in Sion Now if thy Soveraigne be in heaven and thou canst be willing to be ruled by his ordinances this will be a comfortable testimony to thee as contrariwise if thou dislike his government and wouldst faine cast his yoake from thee so as this man may not rule over thee thou art of the number of the people but not of Gods people Psal. 2.6 Thus of the second use Thirdly wee should be carefull to celebrate the praises of God yea and therefore carefull for all the goodnesse hee shewes unto us in Sion Praise should wait for him The Lord is great and greatly to be praised in Sion the City of our God Psal. 48.1 Psal. 147.12 Esay 51.16 All that serve the Lord in Sion and are refreshed with the comforts of his presence should get large hearts both for admiration and celebration of his goodnesse Psal. 134. the whole Psalme Come say the godly Ier. 31.10 let us declare the work of the Loâ—d in Sion c. Fourthly since Sion is the place where the Lord keeps house and gives entertainment to all his followers we should call one upon another to goe up to the Lord in Sion wee should run thither to the bountifulnesse of the Lord and in all our wants shew our selves instructed in this point by making our recourse unto Sion as the place where God is pleased most readily to declare his shining mercies Ier. 31.6 12. Fiftly we should be stirred up 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 salvation of Israel were come out of Sionâ— Psal. 14.1 For Sions sake we should not hold our peace Esay 62.1 but still beseech the Lord to doe good to Sion and build up the walls of Jerusalem Psal. â—1 20 Sixtly We should especially be grieved if we see that Sion prospers not Of all judgements we should most lament the desolation of Sion The whole booke of Lamentations is spent upon this subject Wee should hang our harpes upon the willowes if wee remember that Sion lieth waste and there be none to build her up Psal. 137. Seventhly the especiall use should be for consolation If the Lord doe us good in Sion we should
account it a marvellous felicity if the Lord admit us to be members of the true Church in places where Gods work prospers The Lord gives this promise in Esay to comfort them against all the miseâ—ies were outwardly to fâ—ll upon them This work should make amends for all other troubles If God build 〈◊〉 in spirituall things he gives us double for all outward crosses we should strive with our own hearts to be exceedingly affected with the happinesse of our owne condition on earth when wee know our interest in Sion we should live without feare yea everlasting joy should be upon our heads and sorrow and mourning should flee away Esay 31.10 and the rather if we consider the prerogatives of Sion above all the world besides For First the Lord dwels there It is the Palace of his residence on earth as hath been shewed before Secondly the favour of God shines there He delights in his people and joyes in all the members of Sion He rejoyceth over them with joy Zâ—ph 3. 15 16 17 Psal. 86.2 Thirdly in Sion we are loosed from our setters and bonds It is a place where the Captives goe free The Lord turnes back the captivity of his people Psal. 14.7 Fourthly in her Palaces God is known for a refuge in all distresses Psal. 48.3 There is wonderfull safety there The Lord doth mightily preserve and defend his people we are safe if wee be members of the true Church and have true grace the greatest adversaries labour in vaine and seeking see and marvell and haste away Psal. 48.11.12 They shall certainly be confounded and turned back that hate Sion Psal. 129.5 Upon every place of mount Sion shall be defence Sion is a quiet habitation God hath his yeere of recompence for the controversies of Sion and his day of vengeance Esa. 34.8 Fiftly the Law comes out of Sion and the word of the Lord from Jerusalem There we have directions for our life and for eternall life Esay 2.3 It is Gods foddering place there he gives us shepheards to feed us Ier. 3.14 Sixtly the inhabitants of Sion have all remission of sins and the healing of their infirmities as the Prophet shews in those words excellently The inhabitant thereof shall not say I am sick the people that dwell therein shall be forgiven their iniquity Esay 33.24 Seventhly all the good newes is there to be had we are naturally Athenians we love to tell and heare newes if we were spiritually so Oh! how would we rejoyce in Sion whose spirituall glory is to bring good tidings Esay 40.9 and 41.27 and 52.7 c. Eighthly If the Lord be displeased with Sion yet it is but for a moment he will returne in everlasting compassion It is a sure thing The Lord will yet have mercy upon Sion Psal. 102.14 He will againe comfort Sion and make his wildernesse like Eden his Desart like the garden of the Lord Isa. 51.3 Lastly and specially we should rejoyce in Sion because the Redeemer comes to Sion and to them that turne from their transgressions in Iacob Isay 59.20 Yea salvation onely comes out of Sion Psal. 14.7 In Sion onely hath God placed salvation for Israel his glory Esay 46. â—lt And therefore wee should labour to walk worthy of so great mercies of God and live with all contentment whatsoever our outward estate be Every poore Christian should think themselves abundantly happy What shall one answer the messengers of the nations saith the Prophet Why thus That the Lord hath founded Sion and the poore of his people shall trust in it Esay 14.32 Especially if we consider that of the Psalme that the Lord hath there commanded the blessing even life for evermore Psal. 133.3 Thuâ— it should serve for consolation Eighthly It imports and imputes also great reproof and so to two sorts of men First to the godly themselves that live not comfortably and are daily distressed with unbeleefe shall any distresses now make Sion droop The Lord takes it wonderfully unkindly that Sion said God hath forsaken me and my God hath forgotten me and pleads earnestly to prove that it was false What saies the Prophet Micah is there no King in thee why dost thou cry out Mic. 4.8 9 10 11 12 13. And the Prophet Ieremie notes it with indignation Behold saith he the voice of the cry of the daughter of my people because of them that dwell in farre countries Is not the Lord in Sion Is not her King in her Ier. 8.19 Secondly to carelesse and carnall Christians Is the Lord about so great a work as founding of Sion and forming Christ in the hearts of men Then woe to them that are at ease in Sion and can sit still and securely neglect so great salvation brought unto them Amos 6. â— A corner stone Christ is described by these words A corner stone elect and precious Hee is likened to the foundation stone in the corner of the building by which similitude divers Doctrines are imported as First that Christ is the foundation of all the building of grace and godlinesse in the Church and the onely corner stone Heb. 1.3 Ioh. 5.39 Other foundation can no man lay then that which is laid which is Jesus Christ 1 Cor. 3. which should both teach us and informe us it should teach us where to begin when we goe about the work of godlinesse and eternall life We must begin at Christ All the building of true grace must begin at Christ and our redemption in him till wee have learned Christ we have learned nothing and it should teach us also to stay our hearts in all estates upon Christ we should rest in him as the building doth upon the foundation And further it should teach us to ascribe all the praise of the grace or hope wee have received unto Christ and the support we have from him And it may informe us concerning the dotage of the Papists who make Peter the rock and foundation of the Church and yet here we have the testimony and doctrine of Peter himself to the contrary teaching us to acknowledge no other rock of foundation but Christ himselfe Secondly we here are instructed concerning the union of Jews and Gentiles in one Christ The two sides of the building meet all in the corner and are both fastned upon this one foundation of Christ crucified Thirdly it is here imported that Gods building even in these times of the Gospell is not finished nor will be in this life till all the elect be called He is for the most part imploied in laying the foundation and fastning tho Elect as they rise in their severall ages as lively stones upon this living stone But the work will not be finished till we be setled in that Building made without hands in heaven Fourthly hence we may gather a testimony of the two natures of Christ or in Christ. He is God because he must be beleeved on and he is man because hee is part of the Building and
nor to be dejected if our faith prosper and it should be a great comfort to poore Christians in all their wants if the Lord have made them rich in faith He is a great rich man that hath a strong faith And therefore also wee should learne to judge of men not according to the flesh or these outward things but ever acknowledge more honour to a faithfull Christian than to any rich wicked man And it is a great signe of our owne uprightnesse of heart when we can judge of Christians as God judgeth and without dissimulation account them the onely excellent Ones Secondly in particular wee may here observe the necessity of faith in respect both of the favour of God and the merits of Christ we cannot please God though we be in Sion without beleeving Heb. 11.6 and without faith we see here we are not built upon the foundation and so have no part as yet in Christ. And therefore wee should every one be throughly awakened to examine our selves whether wee have this precious faith or no 2 Cor. 13.5 and to keepe our owne soules with so much attendance hereupon as to be sure the Tempter deceive us not in our faith 1 Thes. 3.4 And here especially take heed that thou dash not thy soule upon the rock either of ignorance or presumption of ignorance as many doe that to this day know not what a true faith is of presumption as many doe that entertaine without all ground from Gods promises a hope to be saved which they call a strong faith in Christ and yet live in their sinnes without repentance and here never taste of the sweetnesse of spirituall things nor shew the affections of godlinesse in Gods service Thirdly note that hee saith Hâ—e that beleeveâ—â— indefinitely meaning any of what nature or condition or state of life soever And therefore when this Text is quoted Romanes 10.11 and 9.33 hee saith in stead of Hee that Whosoever beleeveth which sheweth us plainly that in matter of faith God is no accepter of persons No man can say hee is exempted A poore man a Gentile a Barbarian an unlearned man a servant c. may beleeve as well as the rich learned free c. There is no exception against any calling of life or any sex Faith will make any one a childe of God and a member of Christ. The severall sorts of men are all one in Christ Jesus Gal. 3.26 28. This is the large extent of Gods love to the world that whosoever beleeveth should be saved Iohn 3.16 Mark 16. The proclamation is to all that are athirst they may be possest of those treasures of gold without money Esay 55. Which should much embolden us to goe unto God with a true heart in the assurance of faith Heb. 10.22 And withall it should cause us to cast out of our hearts all the waverings and doubts of unbeliefe arising from our owne condition in unworthinesse Fourthly we may hence note that faith in Christ was ever required in all sorts of men It was required of them in the Prophet Esay's time and it is still here required in the Apostles time Thus Paul Heb. 11. shewes that faith was the character of the godly in all ages before the Floud and after the Floud before the Law and after the Law and he proves it by an induction of particulars in their severall ranks Which againe should both serve to take downe carelesnesse seeing never man could please God without faith and withall it should much perswade us to get and preserve faith seeing we have such a cloud of witnesses and that every godly man in every age of the world did provide himself of faith whatsoever he wanted Fiftly observe here the nature of true faith To beleeve God in any thing he saith will not save us if we beleeve not in Christ. The object of faith is Christ for though we beleeve other things yet either they are not things that directly concerne salvation or else they are founded upon Christ nor is it enough to beleeve Christ or to beleeve that he is sent of God but wee must beleeve in him that is out of sound judgement wee must with all our hearts imbrace the happy newes of salvation by Christ and relie upon him and his merits onely for our owne particular salvation The very comparison here imported shews us the nature of faith Christ is like the foundation of a house now to beleeve in Christ is to fasten our selves in our confidence upon Christ as the stone lieth upon the foundation To beleeve in Christ is to lie upon Christ unmoveably and not flee out of the Building And it is to be noted here that the Apostle addes these words in him to the Text in Esay of purpose to explain the Prophets meaning and to shew what kind of beleeving the Prophet intended Therefore it is apparant that Pagans cannot be saved because they beleeve neither God nor Christ no Jews and Turks because they beleeve God but not Christ nor the common Protestant because he onely saith he beleeveth but doth not beleeve indeed nor the Papist because he beleeves not in Christ nor placeth his confidence in him alone but in his own works or in Saints or Angels or in Popes pardons and indulgences Sixtly note here the circumstance of time by which he describeth a true faith Hee doth not say Hee that shall beleeve or Hee that hath beleeved but He that doth beleeve which is to shew us both what we should doe with our faith and what in some measure is done by every beleever for wee should not beleeve at one time onely but at all times we should every day live by our faith Gal. 2.21 Christ liveth in us by faith and so long as we goe about without faith we make Christ to be in us 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 us 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 die in us in respect of sence But for the first way it is certaine a Christian doth alwaies beleeve after the life of faith is once conceived in him There is no time in which it can be truely said Now he beleeveth not Therefore doth the Apostle here say He that beleeveth It is true that in some particular points or promises a Christian may fail through unbeliefe but not in the maine point or promise of salvation by Christ. It is true also that a Christian may oftentimes and usually want the feeling of his faith and goe without the joyes of the holy Ghost but yet he wanteth not faith yea a Christian may violently object against beleeving and thinke he hath not faith by the temptation of Sathan and the rebellion of that part of him that is unregenerate and yet God can dispell
all these clouds and in the very dunghill of his unbeliefe and sinfulnesse can find out his owne part of faith In plaine tearmes there is no time after conversion but if a Christian were throughly sisted and put to it he would be found resolved in that point to rest upon the covenant of grace for all happinesse by Christ alone I say at all times in that part of him that is regenerate Christ can die in no man and if faith could die then should Christ also die in us seeing he liveth in us by faith A man may be without faith in the judgement of the world in his own judgement but never is without faith in the judgement of God A man may want this or that faith but not faith simply as that faith Luke 18. to rely upon God without failing and to call upon him with continuall perseverance as resolved that God will help us in that particular It is true If the Sonne of man come to search amongst men he shall scarcely finde that faith upon earth but yet a true faith in the generall he will find in the breast of every godly man and woman Peters faith did not faile when he denied his Master For Christ 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 beleeveth shall not make haste and it may be understood either as a precept Let him not make haste or as a promise He shall not make haste Men make haste two waies either in their behaviour when they runne headlong upon the duties they are to doe or when through impatience they will not tarry Gods leasure for their helpe and deliverance but fall to use unlawfull means and take that which comes next them without consideration of the lawfulnesse of it Now the beleever must avoid both these and God will in some measure sanctifie and guide the beleever thereunto The Apostle Paul Rom. 9.33 10.11 And the Apostle Peter in this place following the Greeke translation reade it He that beleeveth shall not be ashamed as in the Romans or confounded as here They swarve not from the meaning of the Prophet For by this tearme is avouched That the godly that beleeve shall never have cause to repent themselves or to fly from God to use ill meanes The holy Ghost then in this place is pleased to assure the beleever 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 be disappointed or broken in their purposes as Esay 19.9 10. Sometimes to be extreamly ashamed and so it is rendred Rom. 10.11 Sometimes to be put to a Non plâ—â— as Acts 9.22 Sometimes to be driven into amazement or wonder Acts 2.6 Sometimes to be brought into such a straite as one hath neither hope nor help 2 Cor. 4.8 9. Lastly it signifieth to perish utterly or to be undone or damned for ever and so confusion shall come to all that hate Sion or serve graven Images It is true that sometimes to be confounded is taken in the good sense 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 mourns and is abashed and ashamed with him And so there may be three reasons or rather causes assigned wherein the godly ought to be confounded As first in repentance for their sins of which these places intreat Ezech. 36.32 Ier. 31.19 Ezech. 16 61. and for this cause rebellious offenders must be noted their company shunned that they may be confounded in themselves for their sins 2 Thes. 3.14 and the Lord complaines that the people were not ashamed for their sins Ier. 6.15 Secondly when God or Religion or the godly are reproached and disgraced thus Psal. 44.15 16. Ier. 51.51 Thirdly the people that professe the truth doe erre through indiscretion or give offence or live in any grievous evill Esay 29.22 23. Ezra 9.6 7. Now because the confusion here mentioned is a misery God will turne away from the beleever therefore I will explaine that point and shew how many wayes God keeps the beleever from being confounded They shall not be confounded This God will make good unto them both in this life and in the day of Judgement In this life they shall not be 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 preservation 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 â—â— the least though they may passe through evill reports yet they shall not be utterly ashamed God will give them good report amongst the godly will greatly esteem them himselfe 2 Cor. 6.8 Heb. 11.2 Faith shall obtaine a good report And for the meanes of their preservation Either first God will save them from the temptations that fell on the world so as in the evill time they shall be provided for and preserved from distresse as Psal. 37.19 or else secondly God will not disappoint their trust but come to their succour and deliver them as Psal. 22.6 and 25.3 and Rom. 5.3 or else thirdly if God doe defer for a time hee will in the meane time refresh their hearts and lighten their faces with the comfort of his favour and presence as Psal. 34.6 Or else fourthly if the Lord let the affliction yet continue he will give theÌ„ strength to beare it and patience and magnaniâ—â—ity so as it shall be no great burthen to them as it is shewed of Christ Esa. 50.6 7. so of Paul Phil. 1.20 2 Tim. 1.12 Or else fiftly though they may be many wayes distressed yet they shall never be forsaken or perplexed so as to have cause to despaire They shall not be destroyed 2 Cor. 4.9 In all these senses they shall not be confounded in respect of their outward estate And for their spirituall estate they shall not be confounded and this may be shewed in divers things First in respect of illumination they shall not abide in darknesse Iohn 12.46 Secondly in respect of justification their sins are not imputed to them and the Lord so surely forgives the beleever that the conscience shal be satisfied with that propitiation is made in the bloud of Christ for it is not ashamed of the former evill waies because it beleeveth that they enjoy Gods pardon as if they had never been Zeph. 3.11 Thirdly in respect of Adoption because by beleeving they are made the sons of God so need not be ashamed at any time of their condition Ioh. 1.12 Fourthly in respect of accesse
can to our kinred even to the houshold of faith for this very reason because they are our kinsmen in the spirit and in particular we should be ready to do all that for them which the law of kinred bindeth us unto viz. First we should acknowledge them and not hide our selves from any that is godly Secondly wee should receive one another heartily and willingly without grudging or murmuring Thirdly we should defend one another and be ready in all oppositions to stand for the godly Fourthly we should shew all bowels of mercy and tender kindnesse and pity and sympathize in their necessities and miseries Fourthly we should hence learne to be provident to preserve our owne reputation that we be no way a dishonour and shame to our kinred but learne of the wise steward by lawfull meanes to preserve our credits and provide for our selves though hee did it by unlawfull for our Saviour noted this defect when he said The children of this world are wiser in their generation than the children of the light Luk. 16.8 Thus much of their kinred or generation A royall Priest-hood These words containe the two next prerogatives which have so much connexion one with another that they are joyned together as inseparable The Apostle makes a comely and effectuall inversion of the words recorded in Exodus 19. for there they are said to be a Kingdome of Priests which the Apostle more plainly expresses in the words A royall Priest-hood They are both Kings and Priests but both with difference from other men of either of those callings They are Kings not profane or civill onely but sacred Kings they are Priests not common or typicall Priests but royall The one word tels their dignity to which they are ordained the other their office in respect of God These words with those that follow are in Exodus expounded or rather propounded indefinitely to the Israelites but in this place limited to the elect onely which shewes that promises and priviledges of right belong onely to the elect and chosen of God c. Royall Christians may be said to be Royall in foure respects First comparatively with wicked men for whatsoever their condition bee yet if their estate be compared with the miserable condition of all impenitent sinners it is a Royall estate they are like Kings in respect of them Secondly as they are united to his body who is the greatest King as members of Jesus Christ who is King of Kings Revel 19. Thirdly because they looke for a Kingdome It is their Fathers pleasure to give them a Kingdome they shall one day raigne and therefore are Royall Fourthly because for the very present in this life they have the state of Kings They have the state of Kings in this life I say For first they appeare clad in purple The Romans knew who was King when they saw the man clad in purple Robes Christians have royall garments garments of Salvation the righteousnesse of Christ doth cover them which so soone as they put on they are saluted for Kings in heaven Secondly they have the attendance of Kings a great traine and guard about them no King like any of them that is not one of them for they have the Angells for their guard and as ministring Spirits to them Psalm 34. and 91. Heb. 1.14 Thirdly they have the dominion of Kings and soveraignty and power of Kings and so first the whole world is their Kingdome in which they raigne they are heires of the world Rom. 4 and so our Saviour faith They inherit the earth Matth. 5. Fourthly their owne hearts are as a large Kingdome in which they sit and raigne governing and ruling over the innumerable thoughts of their mindes and affections and passions of their hearts among which they doe justice by daily subduing their unruly passions and wicked thoughts which like so many Rebels exalt themselves against the obedience should be yeelded to Christ the supreme Lord and Emperour as also by promoting the weale of all those saving graces which are placed in their hearts nourishing and lifting up all good thoughts and cherishing all holy desires and good affections conscience being by commission the chiefe Judge for their affaires of this whole Kingdome Fifthly it is something royall and which proves them to bee Kings they have a regall supremacie A King is hee that judgeth all and is judged of none such a one also is every spirituall man said to be 1 Cor. 2. ult Sixthly they prove themselves Kings by the many conquests they make over the world and sathan sometimes in lesser skirmishes sometimes in some maine and whole battels Ob. Might some one say Is this all the Kingdome of a Christian This is infinitely below 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 providing meanes for this spirituall Kingdome than in opening a way for earthly Kingdomes which may appeare by divers differences For First none but great men and of great meanes can attaine to the Kingdome of this world but here the poore may have a Kingdome as well as the rich Blessed are the poore in spirit for theirs is the Kingdome of heaven Secondly while the father lives the little child cannot raigne whereas in this Kingdome little ones attaine to the Kingdome and safely hold it Matth. 18. Thirdly this Kingdome is of heaven wheras the others are only of the earth Fourthly these Kings are all just there is none unrighteous can possesse these thrones they are all washed justified and sanctified there is not a drunkard a railer a buggerer and adulterer a murtherer or any the like amongst them which is no priviledge 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 obâ—cure in the world but they raigne in righteousnesse in peace none like them Heb. 7. Fifthly the godly have received a Kingdome that cannot be shaken Their Kingdome is an everlasting Kingdome Heb. 12.28 but all the Kingdomes of the world may be and have beene shaken and will be ruined and end whereas the godly that set out in soveraignty over lesser dominions and with lesse pompe yet increase so fast till at length they attaine the most glorious Kingdome in the new heavens and new earth The use of all this may be divers Uses First for singular comfort to the godly what account soever the world makes of them yet here they see what God hath ordained them unto it matters not for the worlds neglect of them for Gods Kingdome comes not by observation and in particular it should comfort them into two causes First in matter of service 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 have received power and authority as Kings and
the flesh worke that which was extreemly ill for us Fourthly we hold our profession before many witnesses many eyes are upon us and the most men are crooked and perverse 1 Tim. 6.12 Phil. 2.15 and the best way to silence foolish men is by unrebukeablenesse of conversation 1 Pet. 2.15 Fifthly our heavenly Father is hereby glorified Mat. 5. 6. Sixthly it will be a great comfort to us in adversity 2 Cor. 1.12 Lastly great is our reward in heaven For hereby will be ministred abundantly an entrance into the glorious Kingdome of Jesus Christ 2 Pet. 1.11 But then we must looke to divers rules about our conversation that it may be right for First it must be a good conversation in Christ 1 Pet. 3.16 Secondly it must be a conversation discharged from those â—suall vices which are hatefull in such as professe the sincerity of the Gospell and yet common in the world such as are lying wrath bitternesse rotten communication or câ—â—sed speaking or the like Eph. 4.25 Col. 3.8 1 Pet. 1.14 Thirdly it must be all manner of conversation 1 Pet. 1.15 wee must shew respect to all Gods Commandements at home and abrâ—â—ad in religion mercy righteousnesse or honesty Fourthly we must shew all meeknesse of wisedome when we heaâ—e outward praise or do good or are to expresse our selves in discourse or otherwise Iam. 3.13 2 Cor. 1.12 And that we may attaine to this holinesse of conversation First we must walke according to the rule of Gods Word and let that be a light to our feet and a lanthorne unto our paths Gal. 6.16 Ioh. 3.21 Secondly wee must set before us the patterne of such Christians as have most excelled that way Phil. 3.17 and walke with the wise Thirdly especially as obedient children we should learne of our heavenly Father to fashion our selves according to his nature and in all conversation strive to be holy as he is holy and as it followes in this verse we should studie and strive to shew forth the vertues that were eminent in Jesus Christ 1 Pet. 1.15 16. and 12.10 Thirdly in so much as holinesse is the prerogative of a Christian it should teach all sorts of men to try themselves whether they have attained true holinesse or no so as they bee sure their holinesse exceed the holinesse of the Scribes and Pharisees for else they cannot enter into the Kingdome of heaven For a Christian must have that holinesse of conversation which no wicked man can attaine unto Now that this triall may bee done effectually I will shew wherein the holinesse of a true Christian exceeds the holinesse First of a meere civill honest man Secondly of the most glorious Hypocrite First for the meere civill honest man The true Christian exceeds his righteousnesse both in the righteousnesse of faith and in the internall holinesse of the heart and the power of holy affections but because it is holinesse of conversation which is especially here meant I will touch the differences in conversation and so First they differ in one maine cause of orderly life For the holinesse of the godly Christian proceeds from a regenerate heart whereas the meere civill man is so naturally or onely by restraining grace he hath not beene in the surnace of mortification for sinne Secondly the meere civill honest man glories in this that he payes every man his owne and is no adulterer or drunkard or the like notorious offender But for the most part he is altogether defective in the religious duties of the first table especially in the duties of the Sabbath and the religious duties he should performe in his family Thirdly the meere civill honest man makes conscience of great offences but cares not to be stained with lesser sinnes whereas the true Christian lives circumspectly and makes conscience of the least Commandement Secondly now for the hypocrite Though the difference be hidden yet it may be assigned in divers things as First the holinesse of the godly Christian flowes from a pure conscience and faith unfained whereas there is no such repentance or faith in the hypocrite Secondly the true Christian hath his praise of God but the hypocrite of men Rom. 2.26 Thirdly the true Christian obeyes in all things the hypocrite but in some as here for the most part they may be found tainted with some evill vice Fourthly the true Christian is carefull of his conversation in all places and companies the hypocrite onely or chiefly when he is where he thinkes hee shall be observed and marked Fifthly the true Christian will not cease bearing fruit what weather soever come Ier. 17.7 8. But the hypocrite gives over when hard times come He is not like the good ground that brings forth fruit with patience The hypocrite will not hold out till the end though the times bee peaceable till his death For the most part he then beares the burthen of his hypocrisie he cannot die in peace Use. Lastly this is a terrible doctrine for open and notorious offenders For hereby it is apparent they are strangers from the Common-wealth of Israel and are not of this nation their language and their workes betray them Drunkards Adulterers Swearers Lyers Usurers and such like cannot inherit or have any lot in this heavenly Canaan For all this nation is holy and such are not they their owne consciences being Judges Nor is it a pleasing Doctrine to scandalous professors For such as give scandall are either hypocrites or godly If they bee hypocrites their scandalls betray them and testifie to their faces they have no lot among the Saints and if they be godly Christians that have fallen through weaknesse yet they have cause to be much humbled For by them the name of God is blasphemed and besides many other inconveniences that will pursue their fall this is not the least that hereby they have weakned their evidence and wonderfully darkned the markes of their happinesse For if the godly be a holy nation how discomfortably have they provided for themselves and their owne soules that have so stained their profession and holinesse An holy nation The sixth prerogative of Christians is imported in this word Nation which shewes the number For though all the wicked are more in number than the godly yet such is the glory and greatnesse of the number of all the godly of all ages that if we could behold them on earth as wee shall see them in heaven and at the last Judgement we would wonderfully admire the beauty and multitude of the Christian Armie All the godly together make a goodly Nation and though in largenesse of number they do not goe beyond the wicked yet in the priviledges of their number they goe farre beyond them They are all one and a whole Nation of them which imports divers priviledges First they are all originally of one blood borne of the blood of Jesus Christ. Secondly they are all governed by one Ruler their noble Ruler is of themselves there
reconciled yet they are so busily imployed in following foolish vanities that they forsake their owne mercy Ionah 2.8 They will not answer when God calls but reject his Word and grieve his good Spirit and abuse his patience and bountifulnesse and so heape up wrath against the day of wrath Thirdly others seeke 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 speake for mercy but they doe not care for mercy they neither observe nor regard whether their petitions bee granted or denied and this is the condition of the ordinary sort of men Or else they seeke mercy corruptly without sincerity of of the heart as when men pray God to forgive them the sinnes which yet they mind not to leave Now this is a shamefull kinde of seeking mercy For God stands upon it that we must forsake our wickednesse or else he will not forgive Esa. 55.6 2 Tim. 2.19 Or else lastly men seeke it too late â—â— 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 untill the latter end But have now obtained mercy Doct. The godly are exceeding happy in the obtaining of Gods mercy All that are called in Christ Jesus even all that have truly repented themselves of their sinnes are certainly under mercy and in thâ—t respect in a marvellous safe and happy condition Three things are distinctly imported in the observation First the onâ— iâ— that God is mercifull Mercy may bee obtained Ionah 4.2 Psal. 116.5 and 86. Secondly that penitent sinners doe obtain mercy Iâ—â—l 2.13 Esâ— 55.7 Thirdly that such as have obtained Gods mercy are in a marvellous happy case in comparison of what they were before in It is enough if wee obtained mercy whatsoever we obtaine not Hence the phrase Thou hast covered him with thy mercy And our happinesse in respect of the interest we have in Gods mercy is the greater if we consider either the properties or the effects of Gods mercy There are foure admirable properties in the mercy of God which he shews to his people First his mercy is tender mercy Psalm 51.1 which hee shewes in divers things as First that he is full of compassion in pitying the distresses of his people no father can so pitty his child Psalm 103.13 Hence his bowels are â—aid to bee troubled for them or to sound in him Where is the sounding of thy bowels saith the Prophet Esa. 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 layes our miseries to his heart Secondly that he waits to shew mercy Esa. 30.18 watching for all opportunities as it were to prevent us with his blessings Thirdly that he is slow to anger not easily stirred to displeasure when he hath shewed his favour Psalm 103.1 He is a God of judgement that considers the weaknesses and infirmities of his servants as knowing whereof they are made Esa. 30.18 Psal. 103. Fourthly that if he do see some more prevailing evills in his people yet hee will spare as a father spares his onely sonne Mal. 3.17 And if he doe chide yet he rebukes his people still with great affection Ier. 31.19 and he will quickly give over and not chide alwayes Psal. 103. He is ready to forgive as soone as they call unto him Esa. 65.23 and 55 7. Psal. 103. Fifthly that if he doe bring affliction upon his people to humble them yet he will not consume them but will repent him of the evill Ioel. 2.13 Deut. 32.36 Amos 7.36 Sixthly that in shewing his love he is of great kindnesse called the marvellous loving kindnesse Psal. 17.7 hence resembled to marriage kindnesse Hos. 2.19 No husband can be so fond of his wife as God is of his people nor can any man devise such wayes to expresse kindnesse as God doth to his people Seventhly that his mercy is without all grievance to him Mercy pleaseth him Mic. 7.18 It breeds as it were an unspeakable contentment in God himselfe when he hath dealth mercifully with his servants Secondly his mercy is immense unmeasurable and this is exprest by divers formes of speech in the Scripture Thus God is said to bee plenteous in mercy Psal. 86.5 aboundant in mercy 1 Pet. 1.3 rich in mercy Eph. 2.4 His mercy is great above the heavens Psal. 108.5 Gods Word herein hath magnified his name above all things Psal. 138.2 He hath a multitude of mercies Psal. 51.1 manifold mercies Nehem. 9.19 They are unsearchable high as the heaven is from the earth Psal. 103.11 His kindnesse is said to be marvellous loving kindnesse Psal. 17.7 Which must needs appeare to be so because he is a Father of mercies all mercies in the world flow from him 2 Cor. 1.3 and all his paths are mercie and truth Whatsoever hee doth to his people is in mercy Psal. 25.6 And therefore the Prophet that could find similitudes to expresse the faithfulnesse and judgements of God by yet is faine to give over when he comes to his speciall mercy to his chosen and vents himselfe by exclamation Oh how excellent is thy mercy Psal. 36.7 8. Thirdly this mercy is the more admirable in that it is free which appeares divers wayes First in that it is shewed without deserts on our parts which the tearme gracious every where given to God in Scripture doth import Secondly in that God is tyed to no man nor to any posterity of men hee hath mercy on whom he will have mercy Rom. 9. Thirdly because it is extended to all sorts of people If the rich mercy of God could have been obtained only by Kings or Apostles or the like it had beene the lesse comfortable unto us but bond as well as the free the Barbarian as well as the Grecian the Gentile as well as the Jew the poore as well as the rich may bee possessed hereof Hee doth not spend all his mercy on Abraham or David but hee reserveth mercy for thousands Exod. 34.6 and will bestow the true mercies of David upon meaner men Esa. 55.4 His mercy is over all his workes especially over all his spirituall workes in Jesus Christ Psal. 145.9 Fourthly it appeares to be free because it can be alone God can love us though no body else doe though Abraham know us not yet God will be a father unto us and never leave us nor forsake us Esa. 63.15 16. Ob. But might some one say In the second Commandement it is plaine that God shewes mercy to them that keepe his Commandements It seemes then his mercy is not free but he hath respect to deserts in us Sol. First our keeping of the Commandements is not alledged as the cause of mercy but as the signe of mercy The words shew to
5 That he doth not afflict willingly Lament 3.33 6 That all shall worke together for the best Rom. 8.28 Deut. 8.16 7 God will give a good end Iam. 5.11 Hee will lift up from the gates of death Psal. 9.13 God will give thee rest from thy sorrows and feares and hard usage Isaiah 14.1 3. Psalm 57.3 Hee will send from heaven to save thee 8 He will afflict but for a moment Esa. 54.7 But in both these cases we must remember First to seeke mercy of God Ezek. 36.32 Secondly if we be not presently answered our eyes must looke up to God and we must wait for his mercies Psal. 123.3 4. Thirdly we must checke our selves for the doubtfulnesse of our hearts as David doth Psal. 4.7 8. and 77.10 Fourthly because we live too much be sense wee must beseech God not onely to be mercifull but to let his mercy be shewed and come to us Psal. 85.8 and 116.77 Fifthly we should also beseech God not onely to let us feele his mercies but to satisfie us also early with his mercies Psal. 90 14. Sixthly we must looke to it that we walke in our integrity Psal. 26.11 and live by rule Gal. 6.16 Lastly howsoever we must trust in God and looke to it that we rest upon the Lord Psal. 32.10 and 33.18 22. For God takes pleasure in those which hope in his mercy Psal. 147.11 Quest. But how may a man that is not yet comforted with Gods mercy take a sound course to obtaine mercy Answ. That men may obtaine mercy First they must take unto themselves words and confesse their sâ—nnes to God and heartily bewaile their offences Ioel 2.13 Hos. 14.3 Secondly they must turne from and forsake their evill wayes and their unrighteousnesse inward and outward Isaiah 55.7 Thirdly they must be carefull to seeke the Lord while he may be sound Isaiah 55.6 Fourthly they must be mercifull and love mercy for then they shall obtaine mercy Matt. 5.6 Fifthly they must learne the waies of Gods people and learne them diligently Ier. 12.15 16. They must have pure hands and a cleane heart and not lift up their soules to vanity Psal. 4.5 Sixthly they must hate the evill and love the good Amos 5.5 Seventhly they must cry unto God daily Psal. 86.3 Eighthly there must nought of the cursed thing cleave unto their hands Deut. 13.17 Ninthly when the Lord saith Seeke yee my face their hearts must say Thy face O Lord will we seeke Psal. 27.7 8. Vers. 11 12. Dearly beloved I beseech you as strangers and pilgrims abstaine from fleshly lusts which fight against the soule And have your conversation honest among the Gentiles that they which speake evill of you as of evill doers may by your good workes which they shall see glorifie God in the day of their visitation THese words contain the epilogue or conclusion of the whole exhortation as it concernes Christians in generall from verse 13 of the former chapter hitherto and it hath in it matter both of dehortation and of exhortation as answering in the substance to all that he hath hitherto intreated of by way of use The dehortation is in verse 11 the exhortation in verse 12 in the one shewing what they should avoid in the other what they should doe They should avoid fleshly lusts and that they should doe is to live honestly In generall wee may note That it is the proper effect of all sorts of doctrine in Scripture to make an impression of care in our hearts about the reformation of our lives that it is in vaine heard which doth not some way breed in us a hatred of vice and a love of honesty This is the use of all Scripture 1 Tim. 3.16 17. Which may serve for triall of such as come to the Word They may know whether they bee good or evill hearers by the impression made upon their hearts by the Word And it may serve for information to shew us the excellency of the Word above all other Writings because there is no line in Scripture but some way it tends to the redresse of our natures from sinne and to plant holinesse in us which can bee true of no humane Writings And withall it shewes the happy estate of the godly who though they have many diseases in their natures yet they have wonderfull store and variety of medicines in Gods Word to heale their natures If for the diseases of our bodies there be but one herbe in the whole field that is good for cure we have reason to thinke that God hath provided well in nature for us but how is his mercy glorious who in the spirituall field of his Word hath made to grow as many herbes for cure of all our diseases as there be sentences in Scripture And lastly it should teach us to use 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 observe First the parties dehorted who are described by an epithet importing their priviledge above other men viz. Dearly beloved Secondly the manner of propounding the dehortation viz. by way of beseeching I beseech you Thirdly the matter from which he dehorts viz. fleshly lusts Fourthly the manner how they are to be avoided viz. abstaine from them Fifthly the motives first Yee are strangers and pilgrims secondly these lusts are fleshly thirdly they fight against the soule Dearly beloved This terme is not used complementally or carelesly but with great affection in the Apostle and with speciall choice and fitnesse for the matter intreated of which we may observe in the most places where this lovely epithet is given to the godly in other Scriptures God is exceeding choice of his words hee never mentioneth the tearmes of love but hee brings to his children the affections of love as I may so say Men through custome use faire complement of words when their hearts be not moved but let our love be without dissimulation But let that goe The point here to be plainly observed is That Christians are beloved of all other people they are most loved I will but briefly explicate this First God loves them and that with infinite and everlasting love and hath manifested it by sending his owne Sonne to be a propitiation for their sinnes 1 Iob. 4.9 10. Secondly Christ loveth them which hee sheweth by giving his life for them Thirdly the Angels of heaven love them which they shew by joying in their conversion and by their carefull attendance about them Fourthly the godly in generall love them There is no godly man that knowes them but loves them for every one that loves God that begot them loves every one that is begotten of God every one I say that hee knowes 1 Iob. 5.1 Lastly the godly Teachers love them which they shew in that they are not onely willing to impart to them the Gospel but even their owne soules because their people are deare unto them 1 Thess.
God and mans salvation and so it is an argument taken from the hatâ—â—ulnesse of the flesh and her working in us The lusts and desires of the flesh ought to be hatefull and we should suspect and abstaine from the projects of the flesh if we consider 1 That the flesh savoureth not the things of God Rom. 8. 2 That she opposeth all good wayes partly by objecting against them and partly by making evill present when we should performe them 3 That her wisdome is against God her fairest reasons are pleaded for things that are hatefull to God such also are her excuses and extenuations and promises 4 That if shee be followed she will lead us by degrees into all abominations as whoredomes murders debates heresies c. these are her fruits Gal. 5. 5 She will betray us to Sathan that he may by himselfe set up strong fortifications in our soules and her treason is the more dangerous because shee is a domesticall enemy and by his working in secret our hearts may become a very cage or stie of uncleane spirits 6 She hath already spoiled the Image of God in us and made us looke most deformedly 7 If shee once get power shee is most tyrannicall no respect of credit profit no nor salvation it selfe can stirre shee will be served whatsoever come of it 8 We should abhorre her for the very mischiefe she doth to our posterity we cannot looke upon our children but wee may see what wofull hurt shee hath done by the infection they received in their propagation Uses The use may be First for reproofe of such as lay the blame of their faults upon their evill lucke or evill counsell or the divell whereas they ought to lay the fault upon their oâ—ne flesâ— even their owne ill nature The divell noâ— the world could never hurt us if the flesh did not betray us by defect or consent or evill action Secondly for information We may see what we should mortifie and abstain from Religion doth not binde men to mortifie the substance of the flesh but the lusts of the flesh we are not to destroy any faculty of the soule or in the soule or part of the body but the inordinate appetite and desires of either we are not to abstaine from the necessary meanes of life as house lands diet apparell company c. but the evill concupiscence about these Thirdly for instruction It should teach us therefore to restraine the flesh as much as we can and therefore we shall with the same labour restraine the lusts of the flesh and to this end 1 Wee must with all feare and jealousie watch our owne natures as mistrusting 2 We must silence the flesh and not suffer it to plead for sinne 3 Wee must by a daily course of mortification judge the flesh that so wee may be as it were condemned in the flesh 4 We must keepe from it what may pamper it as idlenesse excesse of diet apparell recreation c. Which warre against the soule These words may bee considered either in their coherence or in themselves in their coherence and so they are the third reason taken from the evill effects of those lusts In themselves there are two things to be opened both what the soule is and what this warre in the soule is The point is cleare that fleshly lusts do much hurt the soules of men and so both the soules of wicked men and of godly men First of wicked men These lusts hurt their soules 1 Because they provoke the wrath of God upon them The Israelites were not estranged from their lusts and therefore the wrath of God came upon them Psal. 78.29 30 31. 2 Because they make us resemble the divell Ioh. 8.44 3 Because they hinder the power of the Word from them they will never come to the knowledge of the truth 2 Tim. 3.6 4 Because it brings the soule in bondage so as all the conversation of the soule is in a manner about those lusts of the flesh Eph. 2.2 5 Because they make all their prayers abominable Iam. 4. 6 Because sometimes they are scouâ—ged with a reprobate mind being given up to their lusts Rom. 1. 7 Because they may drowne the soule inperdition 1 Tim. 6.9 If godly men entertaine these inward evills in their thoughts and affections many evills will follow 1 They hinder the Word 2 They grieve the good Spirit by which they are sealed to the day of redemption 3 They harden the heart and blind the understanding 4 They hinder good cuties Gal. 5.17 5 They wound the soule 6 They make the mind soule and lothsome they defile 7 They may bring outward judgements upon thee or inward terrours of conscience Use. The use may bee partly to declare the misery of such Christians as are fallen away from the acknowledgement of the truth by intertaining these lothsome lusts of whose fearfull estate at large 2 Pet. 2.18 to the end Partly it should worke in all the godly obedience to the Counsell of the Apostle here in abstaining from these lusts as grievous hurts to the soule or their soules they shouâ—d put on the Lord Jesus in sincerity and never more take care to fulfill these lusts of the flesh Rom. 13.13 Thus of these words in the coherence The sense will be 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 have made the inquirie about the soule exceeding difficult The first is the nature of the soule For it is a spirituall essence and therefore wonderfullhard to be conceived of There be three things cannot fully be conceived of or defined by man first God secondly an Angel and thirdly the soule of man Now besides this transcendencie as I may call it of the soule the fall of man and custome in sinne and the remainders of corruption in the best have made this doctrine so hard that wicked men scarce discerne that they have a soule and godly men are very ignorant and impotent in conceiving the condition of the soule This word Soule is diversly accepted in Scripture for it signifies sometimes The life of man as Matt. 6.25 Be not carefull for your soules what yee shall eate c. Christ because looke what the soule is to the body that is Christ to the whole man so Psal. 16.10 Thou wilt not leave my soule in hell that is Christ Act. 2.25 29 c. and 13.35 36. The dead bodies Levit. 19.28 The whole man to Gen. 46.26 by a Synecdoche But here it signifies that part of man which is called his spirit By the soule then we understand that part of man which is invisible and invisibly placed within the body of man Now the things which are fit for us 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 invisible
to bee considered of Concerning which I propound these things to bee handled First who are the combatants Secondly by what wayes and meanes the soule is assaulted and opposed Thirdly why God would suffer the soule to be thus assaulted Fourthly what reason Christians have to be carefull of themselves and provide against this warre Fifthly by what meanes we must resist and defend the soule Sixthly what hope there is of victory Seventhly how many waies we may obtaine victory Eighthly by what signes we may know that we are not overcome And then the use of the whole For the first there are foure kindes of warre waged against the soule as it is encountered by foure sorts of adversaries For both God and the world and the divell and the flesh warre against the soule of man briefly of the three first God warres against the soule either in earnest and in deed or in shew and appearance and not as an adversary in deed In earnest God fights against the soule by the threatnings and rebukes of his Word when he smites and beates men downe by the word of his mouth Esay 11. and also by torments of conscience powred out upon the wicked men and so he fought against Cain and Iudas Sometimes God is but a purative adversarie and doth but seeme to fight against them and so he warreth against his owne servants either by outward crosses or by desertion or by feare and terrour and thus he fought against Iob. And in this case God is like a Captaine training his souldiers or like a Fencer teaching his scholar to fight The world warres against the soule two waies by the inticements of profits pleasures honours evill counâ—ell or example and by persecution either of the tongue or hand The divell warres against the soule by evill doctrine or temptations or illusions But none of these three are principally intended here it is the flesh that maketh warre against the soule that is here meant By the flesh is meant the corruption that is in the nature of man called the old man and the Law of the members By the soule is here meant the spirit or regenerate man the new man the grace of Christ in the soule Thus of the first point who are the combatants the flesh is the assaylant the spirit the defendant For the second point the flesh incounters and warres against the soule divers waies and by strange kindes of fights as 1 By mists of ignorance it casts mists before the eies of the soule that it might be blinded for there is a manifest combate betweene the naturall understanding and the regenerate minde carnall reason and saving knowledge often fights it out within a man 2 by doubtings and distractions and so the flesh casts ouâ— such questions as these as so many darts into the soule Whether there bee a God or the Scripture bee the Word of God Whether Christ bee the Sonne of God and our Mediator Whether it be the true Church we are in or whether our sinnes be forgiven or we be in the state of grace Whether there shall be any resurrection or heaven or hell or immortall beeing of the soule Against all these the soule is driven to make often defences and drives them out with hard conflicts 3 By rebellious deniall of obedience to the law of the mind exalting it selfe against the obedience enjoyned by Christ to the soule Rom. 7. 2 Cor. 10. and â—asting out resolutions of deniall and thoughts that say they ought not or will not obey 4 By hindring the worke of the soule that overcomes the former resolutions and will obey and that it doth by making evill present when she should do good or by hindring and dulling of the affections of the heart or by casting-in of other projects of purpose to breed distractions in the time of doing good duties Rom. 7. 5. By lusting that is by bringing-in of contrary desires evill concupiscences longings after forbidden things and in these lusts usually the flesh combines with the outward adversaries of the soule the world and the divell and kindles the fire of those inordinate desires by dalliance with the world or the divels 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 have made man again in Christ as he made Adam in Paradise and so have utterly abolished the flesh For answer hereunto three things may be said First that we are bound with all thankfulness to praise God for that grace he hath given us in Christ though it bee not full perfect and so ought not to reason with God why he gave us not more grace and the rather because wee look for a time when wee shall bee more happy in that respect than ever Adam was and besides though grace given us 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 divers reasons assigned why God did suffer the flesh to remain in us 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 us notwithstanding such continuall danger we are in 2. By this conflict divers graces of the Spirit are raised up and exercised which else were of little use as godly sorrow poverty 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 proved to be right and not counterfeit in the true Christians for no man can constantly beare armes against the flesh but hee is a new creature This combate then serves for the triall of the gifts and graces of Christians 4. By this combate wee are cured of the horrible disease of self-love pride in our selves and made more to love God and trust in him as knowing that we deserve no favour 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 heaven Lastly it makes heaven grace more precious in our sight and breeds in us a desire to be dissolved and so warns from the love of this present evill world In the fourth place we must consider by what means the soule may preserve it self against the treacheries and assaults of the flesh and so the means is to be used either before the conflict or in the conflict or after the conflict Before the conflict if wee would take a sound course to bee preserved against the danger of the flesh we must look to these things 1 We must stand upon our guard and keep a daily watch over our hearts and waies and not be retchlesse to despise our own waies or never take notice of our hearts he lives dangerously that lives securely we must take a diligent
downe in him he is lowly and meeke which hee hath learned of Christ Mat. 11.29 Secondly affectionatenesse He loves the name of the Lord and to be the Lords servant Esa. 56.6 He doth good duties with good affections Thirdly contempt of the world He can deny his profit pleasure ease credit or the like He is no more worldly or eaten up with the cares of this life He doth not esteeme of earthly things as he was wont to do and shewes it in his carriage Fourthly sincerity For now he hath respect to all the Commandements of God he desires to be sanctified throughout he is not mended in many things as Herod was but is in some degree mended in all things and besides he is carefull of his waies in all places and companies he will obey absent as well as present Psal. 2.12 and there is no occasion of offence in him 1 Ioh. 2.8 He is wonderfull wary and carfull to provide that he may not be an offence to any body and withall he is not found to strive more for credit than for goodnesse or more ready to judge others than to condemne himselfe Iam. 3.17 If this description be throughly weighed it will be found to containe the most lively and essentiall things that distinguish true converts from all other men Nor may the force of any of these be weakned because many that seeme true Christians do shew the contrary to some of these for many that seeme just to men are an obomination to God and besides these things may be in the weake Christian in some weake measure though not so exactly Thus of the third doctrine Doct. 4. Wee may hence note That there is a peculiar time for the keeping of this visitation of grace All the times of mens lives are not times of visitation there is a speciall day of visitation called in Scripture The day of salvation the accepted time the due time the season of Gods grace 2 Cor. 6.2 That this point may be opened first we may consider of the acceptation of this word Day It usually notes a naturall day that is the space of foure and twenty houres Sometimes it notes the artificiall day of twelve houres from the morning to the evening so Ioh. 11.9 Sometimes it notes time generally as in such Scriptures as say In those dayes the meaning is In those times Sometimes it notes some peculiar season for the doing or suffering of some notable thing as the speciall time when God plagues wicked men is called their day Psal. 37.13 Ioâ— 18.20 So the time when Christ declared himselfe openly to be the Messias is called his day Ioh. 8.46 So it is here taken for that speciall part of our time of life wherein God is pleased to offer and bestow his grace upon us to salvation Now this cannot be the whole space of a mans life for it is evident that many men for a long time of their life have not at all beene visited of God in this visitation of grace they have fate in darknesse and in the shadow of death and this time is called night Rom. 13.13 Againe others are threatned with the utter losse of Gods favour if they observe not a season as Heb. 3.6 c. Luk. 19.41 42. Yea lome men have lived beyond this season and for not observing it were cast away Prov. 1.24 28. The very terme here used shewes it for when he saith The day of visitation he manifestly by the Metaphor of visiting proves a limitation of the time for all the yeare is not the time of visitation among men but some certaine season onely Quest. But how may we know when this season of grace is Answ. It is then when God sends the Gospel to us in the powerfull preaching of it when the light comes then comes this day when the doctrine of salvation is come then the day of salvation is come and God offers his grace then to all within the compasse of that light God keepes 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 meanes is the day here meant in a generall consideration But if we looke upon 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 only 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 neere the Kingdome of God if they trifle out this time and receive this generall grace in vaine they may be cast into a reprobate mind and into incurable hardnesse of heart and so God shuts the kingdome of God against them while it is yet open to others Mat. 3.12 Esa. 6.10 compared with Mat. 13.14 15. Use. The use is for the confutation especially of the madnesse of many men that so securely procrastinate and put off the time of their repentance as if they might repent at any time never considering that the meanes of repentance may be taken utterly from them or that they may be cast into a reprobate sense or that death may suddenly prevent them or that the times are onely in Gods hand it is he that appoints and begins and ends this day of visitation at his owne pleasure yea hee doth not allow to all men in every place the like space of time for the continuance of the meanes This day lasteth in some places to some men many yeares 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 driven from some Cities after they had beene in some places but a yeere or two in others but a month or two in others but a day or two If men object that the theese on the Crosse did delay and yet found the visitation of grace at his last end I answer foure things First that the theese was by an unexpected death prevented of a great part of that time hee might have lived by the course of nature and therefore his example cannot patronize their resolution that thinke they may safely put over all till their last end and yet suppose they may live the full age of the life of man Secondly what can the example of one onely man helpe them seeing thousands have perished at their latter end going away without any repentance or grace Why rather do they not feare seeing so many millions of men are not visited in their later end yea at the very time the other theese repented not so that that example can shew no more than that it is possible that a man should find grace at the end it doth not shew that it is probable or usuall Thirdly they should shew the promise of grace not such men as wilfully neglect the present means and put all off to
repented It is a signe of true mortification when 1. A man hath seriously condemned himselfe before God for his sin 2. When he feeles the wonted violence of affections after sinne and the world to be deaded and his heart growne dull and out of taste in matters of sin and the world He is crucified that hath his lusts and affections crucified Gal. 5.24 3. That he is weary of life is selfe by reason of the remainders of sin in his flesh Rom. 7. 4. That hath felt as sensible sorrowes for his sinnes as he was wont to doe for his crosses sorrowes I say that are voluntary and for sinne as it is sinne Doâ—t 4. The Passion of Christ is the best medicine to kill sin in us he died that we might die to sin There is a vertue in the death of Christ to kill sin Rom. 6. Now the death of Christ may be said to kill sin First in respect of the guilt of sin Christ in his death paid all that was needfull for satisfaction and â—o destroyed the imputation of it and stilled the clamour of it It cannot cry against us in heaven because God is fully satisfied and the bond discharged and cancelled the plea of our sins died in the Passion of Christ. Secondly in respect of the hatefulnesse of it or the demonstration of the hatefulnesse of it The Passion of Christ gives all men occasion to see how unworthy sin is to live that made him die when it was only imputed to him and not done by him Thirdly in respect of the power of it in us actually There is a secret vertue in the wounds of Christ to wound sin and in the death of Christ to kill sinne and therefore the Scripture speakes not only of the merit but of the vertue of his death Rom. 6. Phil. 3. which vertue is secretly derived unto the penitent sinner by the ordinances of Christ his Word Prayer and Sacraments Uses The Use should be for triall men may know whether as yet they have any part in the death of Christ by inquiring whether they be dead in their sins First they have no interest in the merit of his death that have not experience of the vertue of his death in killing their corruptions Secondly for instruction When godly men find any corruption begin to be too strong for them they must flye to Christ for this medicine and then there is no sin so strong in them but by constant prayer to Christ for the vertue of his death will be subdued if they pray in faith Prayer gets the medicine and faith applies it to the disease Doct. 5. True mortification doth not encounter one sin only but sins in the plurall number and indefinitely It notes that in true repeâ—tance there is a respect had to amendment of all sins To amend only one or two faults is not true repentance for he that is truely dead is dead to sins there is no sin but the true Convert desires and endeavours to be rid of it so far as hee knowes it to be a sin Herâ—d did mend in some things but yet was not sound because in one sin he minded no repentance And this point doth give an infallible rule of triall of mens estates in Christ for no wicked man on earth doth so much as in true desire forsake all sin There be some corruptions he knowes that he would upon no conditions part with To desire and endeavour to be rid of all sins is an infallible mark of a child of God Doct. 6. Mortification makes a man dead only to sins it doth not make him of a dead and lumpish disposition in doing good duties Heb. 9.14 nor doth it require that it should destroy his nature or naturall temper or the parts of his body but his sin only nor doth it kill his contentment in the creatures of God and the use of lawfull things nor doth it destroy his liberty in lawfull delights and recreations it kils his sin only Might live unto righteousnesse These words containe the second effect of Christs death and passion viz. the raising of us unto a righteous life his death makes us live and live righteously Divers Doctrines may be hence observed Doct. 1. First that men truely mortified shall live happily These dead men will live there is no danger in great sorrow and the other workes of mortification It kils sin but the soule lives by that meanes He is sure to live that is dead to his sins Rom. 8.13 Esay 26.19 1 Pet. 4.6 Ezek. 18. Hos. 14.2 The reasons are first because God hath promised comfort to such as mourne for sin Mat. 5.4 Pro. 14.10 Secondly Christ hath a speciall charge given him to looke to those mourners that they miscarry not Esay 61.1 2 3. Thirdly they are freed from eternall death they cannot be condemned 1 Cor. 11.31 32. Iob 33.27 28. Fourthly because the fruit of the lips is peace to these they are ever after interessed in the comforts of the Word Esay 57. 15 18. Fiftly the nature of godly sorrow is only to tend to repentance it is worldly sorrow that tends to death 2 Cor. 7.10 Sixtly they that are conformed to the similitude of Christs death by mortification shall be conformed to Christs life by the resurrection from the dead Rom. 6.5 8 11. Uses The Use may be first for confutation of such as think that mortification is a way full of danger and makes many men come to great extremities whereas they may here see there is no danger in it Hellish terrours and despaire and some kinde of diseases may make strange effects in some men but never was any hurt by godly sorrow for sin if we will beleeve the Scriptures and therefore it should incourage men to fall to worke soundly about searching their wayes and confessing their sins and judging themselves in secret for their sinnes Iames 4.7 2 Cor. 7.10 11. But here men must looke to some few rules First that they see the warrant of the course in the Word and know the places that require these duties that they lay up such promises made to the duties of mortification as may uphold their hearts in the practice of them Thirdly that they refuse not consolation but when they have found true humiliation for their sins and comfort from God in his ordinances that they turne their sorrow into joy and their prayers into thanksgiving and spend their dayes alwayes rejoycing in the Lord. Doct. 2. It is not enough to die to sinne unlesse wee also live to righteousnesse it is not enough to forsake our sinnes but wee must spend our dayes in good workes we are so charged to cease to doe evill as withall we are charged to learne to doe well Esay 1.16 we must bring forth fruits worthy amendment of life as well as confesse our sinnes Matth. 3.8 A man will cut downe his fig-tree for want of good fruit though it beare no ill fruit Luke 13.6 It will not please any
delay but with heart and readinesse finish his worke This is to seeke righteousnesse and to haste to it Esay 16.5 Amos 5.14 Thus he must observe to doe as the phrase was Deut. 5.22 Eighthly it will be a great helpe unto him if he get into the way of good men and walke with the wise sorting himselfe with discreet and sincere Christians Pro. 2.20 Ninthly he must keep his heart with all diligence for thereout commeth life He must carefully resist the beginnings of sinne within and avoid those secret and spirituall dalliances of the soule with inward corruptions and temptations and withall take heed of secret hypocrisie in suffering his heart to be absent when God is to be served Pro. 4.23 For thereby hee may lose what he worketh if his spirit be not without that guile Tenthly all that know the happinesse of a righteous life should strive to amend those defects which are found even 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 selves throughly The defects and faylings found in the lives of righteous men may be referred to two heads First for either they faile in the parts of righteousnesse Secondly or in the manner of well-doing In the parts of righteousnesse there are great failings whether we respect the first or second table I will briefely touch the principall defects which are observed and complained 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 service to God First for knowledge how little do many men know of Gods praises and glory that might be knowne and how farre are many from a right conâ—eit of God when they come to thinke of him or to worship him Secondly in the most there is a great want in the exercise both of the fear of God and trust in God men have not such awfull thoughts of God as they should have nor doe they tremble so as they should at his judgements that are in the world Psal. 4.4 Heb. 2. ult 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 upon him alone as they ought to doe Thirdly joying and delighting our selves in God is hardly found in any and yet no wife should take such continuall 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 service of God there are divers defects as 1. Some neglect the private reading of the Scriptures who ought to exercise themselves therein day and night Psal. 1.2 2. In prayer some have not the gift of prayer nor seeke it and prayer for others is extremely neglected contrary to Gods expresse commandement that enjoynes us to pray one for another in many Scriptures 3. Praising of God in our discourses as becommeth his great glory in his workes where is this found and yet required at our hands and at the hands of all people and that which we should doe with a whole heart and while we live Psal. 96.6 7 8. and 63.4 and 9.1 and 67.2 4. Where is that walking with God required in Scripture Who doth alwayes set the Lord before him Where are those soliloquies betweene the soule and God Are not many content to goe weekely and monthly without speaking to God And thus of the defects concerning the first table In the second table divers things may be noted as were defective in the parts of righteousnesse as First there is a generall defect of mercy men doe exceedingly faile in that liberality to the distressed and poore servants The bowels of mercy are every-where shut up either altogether or in the neglect of many degrees and duties of mercy Secondly in many Christians there is a fearfull want of meekenesse they being guilty of daily sins of passions and worldly vexations and that many times with a kind of wilfulnesse against knowledge and conscience Thirdly the carâ—â— of life and worldlinesse doe strive and blemish the conversation of many and discover a strange defect of that contempt of the world should be in them Fourthly domesticall disorders doe even cry to heaven against many husbands for want of love and of most wives for want of obedience and of servants for want of diligence and faithfulnesse in their places And thus men faile in the parts of righteousnesse In the manner of well-doing many things are wanting first both in the generall well-doing of good duties secondly and in speciall affection to God thirdly and in the manner of Gods service In generall First zeale of good workes is exceeding defective in the most Tit. 3.14 Men shew not that willingnesse and fervency of affection should be shewed in all parts of righteousnesse men doe not lift up their hearts in Gods waies Gods commandements are usually grievous and tedious Secondly there ought to be a holy feare in the practice of their good duties 1 Pet. 3.2 which is uâ—ually wanting men doe so much trust upon themselves and doe duties with such boldnesse and neglect of their wayes whereas they should feare alwayes Pro. 28.14 Oh that meeknesse of wisedome required Iames 3.9 where is it to be found Thirdly men are not circumspect to make conscience even of the least duties as they ought and to observe to doe them even to watch for the opportunity of well-doing and to looke to the meanes of the performance of every duty and to abstaine from the very appearance of evill and to be 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 just over-much in conceiving too highly of themselves for what they doe or else they are wicked over-much in thinking too vilely of their workes Eccles. 7. Fiftly men are strangely negligent in the growth of grace and knowledge men stand still and doe not prosper and strive to increase in every good gift as they ought 2 Pet. 3.18 Many graces are not strengthened and many workes are not finished Secondly in mens affections to God how are men defective Where is he that loves the Lord with all his heart and all his might and all his soule Deut. 30.6 and 6.3 Thirdly in Gods worship these things are in many wanting 1. Reverence and that holy feare which should be shewed when we appeare before the Lord Heb. 12.28 2. Men usually forget to doe all worship in the Name of Christ Colos. 3.17 3. The care of praising of God that is of looking to Gods acceptation in all service is much forgotten Heb. 12.28 4. The desire of unity and consent in judgement among our selves when we worship God is miserably neglected and rejected by divers wilfull Christians Zeph.
spirit as Solomon shewes in the whole booke of Ecclesiastes Now if worldly things be corruptible things then in generall we should all learne divers lessons first not to set our affections upon these things here below we should not set our hearts upon that which wee cannot keepe long All wee have though it bee not yet corrupted yet it is all corruptible why should wee then make such haste to bee rich especially why should wee trust upon uncâ—rtainâ— riches Secondly seeing wee shall have these things but a â—hile wee should use them as such things as wee cannot enjoy long and so wee should take our part of them in a sober and Christian freedome while wee have them Psalme 49.18 Eccles. 9.7 10. and especially wee should employ them to the best uses wee can And the best use to put worldly things to is either to make friends with them by liberalitie to the poore Luke 16. or to buy wisedome with them by spending freely for the procuring of the meanes of salvation for our selves or others Proverbs 17.16 and in generall the chiefe use of them is by them to make our selves rich in good workes 1 Tim. 6.19 20. Thirdly seeing earthly things are corruptible wee should not envie the prosperity of wicked men that abound not in any thing that will â—arry long with them all their portion is in these things that will away Psalme 37.1 2. 49.15 16 18. Lastly wee should all therefore bee of Moses minde rather to suffer affliction with Gods people that shall possesse eternall things than with the wicked to enjoy the pleasures of sinne for a season Heb. 11.26 And in particular both poore and rich may bee instructed hereby for rich men should not glorie in their riches but rather râ—joice if God have made them low by true grace which will last for ever Iames 1.9 10. 1 Tim. 6.17 20 and poore men that have a portion in spirituall things should not bee troubled for want of these â—â—rthly things seeing if they â—â—d them they would last but a while Iâ—â—â—s 1.9 and therefore having food and raiment they should bee content Thus of the first Doctrine Doct. 2. Earthly things doe not adorne a man As they are corruptible so they doe not make a man any whit the more comely which is true in these foure senses following First they doe not adorne a man in the sight of God he respects it not whether a man be poore or rich bond or free cloathed or naked in robes or in rags Gal. 3.28 Secondly they adorne not the inward man they add nothing to the mind or heart of man Thirdly they adorne not with true ornament but onely with a shew for if the glory of the world be like a withering flower what true ornament can it be to weare such withered things Fourthly they adorne not for continuance All apparell for the body of a man and all ornaments for his house or state any way they are the worse for wearing and will weare cleane out in the end And therefore for the use first how vaine a thing is the pride of life and secondly we should therefore know no man after the flesh but to reckon of mans worth by better things than worldly things Doct. 3. A third doctrine is evidently to be observed out of these words and that is very comfortable for godly Christians such as the Apostle supposed these to be to whom he writes and that is That godly Christians have right to all incorruptible things That which is not corruptible if they seeke they may possesse It is their owne God would have them put it on as they put on their apparell He hath adorned his children with the gift of all incorruptible things heavenly treasures are theirs and they may lay hold on them and lay them up as their certaine riches and portion Mat. 6. â—0 He grants eternall life to them that seeke glory and honour and incorruptible things that is he grants them an eternall possession of spirituall things Rom. 2.7 Now that this doctrine may be more evident and full of comfort it is profitable to inquire distinctly what is incorruptible and will last alwaies and so we shall find by the testimonies of the Scripture that seven things are incorrupâ—ible 1. â—od is incorruptible Rom. 1. and God is their God by covenant and as David saith he is the strength of their heart and their portion for ever Psal. 37.26 1â—9 57. and God his mercy and his love and his power is everlasting His mercy endures for ever Psal. 136. and his loving kindnesse â—â—all never be taken from him Psal. 89.33 and with everlasting compassion he hath received them to favour Esay 54. and with everlasting love hath he loved them Ier. 31.3 and in the Lord Iehovah is everlasting strength for the protection and preservation of his people and therefore they may trust upon him for ever Esay 26.4 and therefore if all people will walke every â—ne in the name of his God godly men ought much more to waâ—ke in the name of the Lord their God for ever and ever Micah 4.6 2. The Word of God is incorruptible and lasts beyond all end 1 Pet. 1.24 Psal. 119.89 And this is the heritage of the godly Psal. 119.111 127. The truth shall be with us for ever 2 Iohn 2. 3. The righteousnesse of Christ is everlasting Dan. 9.24 and this righteousnesse is theirs â—o as they may put it on as a garment and it makes them righteous before God Rom. 13. ult 1 Cor. 1.30 2 Cor. 5.21 4. Gods covenant is incorruptible and everlasting Esaâ— 55.4 and it cannot be abrogared but the godly shall have the benefit of it for ever 5. The gifts of saving grâ—ce are incorruptible and their hearts can never â—ee drawne dry but the spring of grace will bee in some measure in them And through these graces the godly have everlasting consolation for Gods gifts and calling are without repentance Iohn 4.14 2 Thes 2.10 Rom. 11. This love is incorruptible 2 Cor. 13. and everlasting joy shal be upon their heads Esay 61. So the seed of saving knowledge will abide in the godly for ever 1 Iohn 3. and their meeknesse and a quiet spirit is reckoned an ornament that is not corruptible But of this afterwards 6. Good workes are incorruptible so the righteousnesse of the just will last for ever 2 Cor. 9.9 and though he die yet his workes will follow him to Heaven Rev. 14.13 Psal. 139.24 Lastly Heaven and the glory of it is everlasting Gods kingdome is an everlasting kingdome 1 Tim. 6.11 and that glory is an eternall waight of glory 2 Cor. 4.14 We have an house that is eternall in the Heavens 2 Cor. 5.1 our inheritance there is immortall and undefiled and withereth not away 1 Pet. 1.3 The uses may be divers Use 1. For first it should teach us to strive to be such as may have our portion in incorruptible thing and so wee must first
that God accepts holinesse in them as well as in men 2. That all holy women did make conscience of subjection to their husbands and therefore the Apostle speakes indefinitely of all holy women And this is the more evident because amongst all the infirmities noted in any godly woman in the Scriptures yet there is no example of a godly woman that did customarily live in the sinne of frowardnesse or rebellion against her husband the instance of Zipporah is but of one onely fact and the errour seemes to be as much in her judgement as in her affections And this doctrine should light verie heavie upon many wives that professe Religion in these times and compell them to reforme their hearts and behaviours in their carriage towards their husbands for this Text doth import that they want holinesse that are not subject to their husbands and live in customarie frowardnesse and unquietnesse 3. That Christian women ought to studie the example of holy women in old times and therefore they should do well to get a catalogue of the praises of godly women in Scripture to lay before them for their imitation and so they should learne of Sarah reverence to their husbands and of Rahab and the Midwives of Egypt to shew mercy to Gods servants in distresse and of Ruth obedience to their parents and constant love to religion and of the Shunamitish woman 2 Reg. 4.8 c. and of Lydia Acts 16.14 and of Phâ—be Rom. 16.2 to be entertainers of Gods servants and to succour them and of Hanna to be humble and patient and devout in prayer and of the good woman in the Proverbs chap. 31. and of Priscilla and Salâ—mons mother Pâ—â— 30.1 2. and Timothies mother and grand-mother 2 Tim. 1.4 to get the law of grace into their lips to instruct others and of that woman in the Proverbs to bee painfull in labour and to be wise in oversight of the labours of their servants and children and of Hester to keepe religious Fasâ—â— to God with their maides and children Hess 4.16 and of the Virgin Mary to lay up the words of Christ in their hearts and with Mary Magdalen to love Christ with all tendernesse and to bewaile their sinswith sorrow and to sit as Christs feet to heare his words and of Elizabeth to live without offence Lâ—â—e 1. and of Dorcas to be merciful to the poore and of the holy women mentioned Heb. 11.3 to be constant professors of the truth in the times of persecution That trusted in God The fourth thing is the cause of their subjection and that is their trust in God about which foure things are to be observed 1. That trust in God is such a grace as is found in all the godly even womâ—n that were holy had attained to trust in God All holy women trusted in God therefore if women that are the weaker sexe cannot get holinesse but withall they trust in God it is impliedly cleere That all the godly doe trust in God The house of Israel and the house of Aaron Priests and people even all that feare the Lord must trust in the Lord Psal. 115.9 10 11. and all the Gentiles must trust in the Lord. Rom. 15.12 It is the Periphrasis of God to be the confidence of all the ends of the earth Psal. 65.5 And the reasons why the godly must and doe all of them trust in God are first Gods Commandement that requires it of all which the former places shew secondly Gods promise that he will be the hope of his people even of all his people Ioel 3.16 and they have a sure word of the Prophets to warrant their trust 2 Pet. 1.19 thirdly without faith and trust it is impossible to please God Heb. 11. 6. fourthly because they have nothing else to trust in Of all people the godly are most miserable if their trust were to be placed in other things than God for as all earthly things are vain and transitorie so can they make least shift for themselves and are most opposed in these things And therefore the Use should be to teach us to trie our hearts soundly whether we be such as trust in God seeing in this thing lyeth one great part of our evidence about true grace If all the godly trust in God then we are not godly nor holy men and women if we doe not trust in God The question then is By what signes doe godly men prove that they doe trust in God and the answer is 1. By making God their refuge in all their distresses and by pouring out their hearts before him in prayer and supplication 2 Sam. 22.3 4. Psal. 62.8 2. By their feare in any thing to displease God and their care to keepe his Commandements and to cleave to God 2 Reg. 18.4 5 6. doing his worke whatsoever come of it 3. By relying upon God in times of distresse without using any ill means or courses that they know or feare to be unlawfull Esay 28.16 with 1 Chron. 10.13 14. but still wait upon God till he help them Psal. 33.20 4. By accounting God to be their portion and sufficient heritage Psal. 16.1 5 6. 5. By setting the Lord alwaies before them Psal. 16.1 18. for if we put all our trust in God then our hearts doe continually thinke of God and are lifted up to God 6. By committing all their wayes to God and leaving the successe of things to his disposing Psal. 37.5 7. By their patience in the case of wrongs and indignities having their hearts free from desires of revenge and their tongues from words or reproach or reproofe they are as deafe or dumb men Ps. 38.13 14 15 1 Tim. 4.10 8. By contemning the glory of the world and not regarding or seeking dependancies upon proud and sinfull persons Psal. 40.4 9. By the joy and contentment they take in the house of God their hearts flourishing like a greene Olive tree when they heare of the doctrine of Gods goodnesse and feele the refreshing of his name Psal. 52.8 9. 10. By their thankfulnesse and great desires to praise God when they find the experiences of Gods providence in grace and bounty towards them Psal. 13.5 6. 52.8 9. Yet by the way we mâ—â—t know that godly persons that do truly trust in God may be burdened with cares but yet they cast their burthens upon God when they feele them Psal. 55.22 They may be affraid and yet trust in God Psal. 56.3 They may cry and make great moane and that a long time Psal. 69.3 They may seeme to want strength and yet renew their strength Esay 40 ult 2. From â—â—nce we â—â—y gather That it is a great praise and an excellent gift in any to trust in God to have and exercise this trust in God and therefore of all parts of holines fâ—nctification in this place trust in God iâ— mentioned And therefore in divers Scriptures they are pronounced to be very blessed that can doe it Psal. 84.12 34.8 and it
then we shall see God by direct vision Moses that saw as much of God as a mortall man then could saw but his backe parts he saw God as we see a man going from us but then we shall see him face to face as he is comming to us yea as he is possessed by us Wee shall not need helpe to shew God to us as we doe now for God himselfe shall be our everlasting light as was shewed before There is a foure-fold vision of God the one is natuâ—all as when wee see him in the creatures the other is speculous or Symbolicall when we see God in certaine signes of his presence as in the burning fire in the Bush or in the Cloud or Pillar of fire at the Tabernacle The third is the vision of Faith when we know how good God is by the promises of his word to us in Christ. The last is the vision of â—lory which differs from all the former in a way of seeing unknowne to us Thirdly our knowledge will differ in the measure Now wee know bâ—t in part there are many things wee know not and what wee doe know wee know but obscurely and darkly then wee shall know perfectly even as wee are now knowne perfectly of God 1 Cor. 13.10 11. c. and so wee shall know both God and the Creatâ—res There is a world of most delightfull and rare knowledge of the Creatures which wee attaine not to in this life but the chiefe glory of our knowledge then shall bee in the perfect vision of God and those unspeakable beauties of his nature when wee shall behold perfectly the glory of every propertie or attribute in God which will be sufficient to breed everlasting wonder and delight In a word the knowledge of the meanest Christian in heaven shall be above the knowledge of Prophets or Apostles on earth The first difference is in the effect of our knowledge for from our knowledge and this celestiall light flowes righteousnesse peace and joy in the holy Ghost which the Apostle Paul makes to be the parts of the Kingdome of God and so both in this life and in heaven Rom. 14.17 And unto these three heads may bee referred all things that concerne the glory of eternall life and all these are held with great difference in each degree of eternall life For though we have righteousnesse and peace and joy now in the truth of them yet wee have â—hem not as we shall have them in heaven as will appeare if we consider of them distinctly First for righteousnesse Here it is the greatest burthen of life unto the godly that they are not able to serve God as they desire the imperfections of their gifts the corruption of their natures the daily infirmities that discover themselves in their conversations make life many times more bitter than death would be to them as appeareth by St. Paul Rom. 7. But there all that is imperfect shall be done away there shall be no danger of displeasing God for we shall be made perfect in all parts and degrees of holinesse our nature shall be perfect like the nature of God our members shall never more be servants unto unrighteousnesse and our soules shall exactly resemble God in all perfection of goodnesse and gifts Here the glory of mans inheritance lieth in the goodnesse of things without them there it shall consist principally in an everlasting goodnesse confirmed upon themselves We shall be without spot and wrinkle Eph 5.27 We shall be as he is in holinesse 1 Iohn 3.2 Here is our griefe that our hearts cannot be so filled with the love of God and the godly as they should be there our hearts shall burne with an eternall inflammation of affections towards God and the blessed ones without any interruption or decay we shall never morâ— be troubled with hardnesse of heart discouragement feare distractions inordinate desires and perturbations Yea our holinesse shall be better than Adams in Paradise for he had a power not to sin but we shall have no power at all to sin Yea in relation to Christ it shall be better with us then than it is now for now we are reckoned just men only by the benefit of Christs righteousnesse imputed to us but then we shall be made so perfectly holy by inherent righteousnesse that we shall stand everlastingly righteous before God by the righteousnesse that is in us Imputation shall there cease for ever when Christ hath delivered up the kingdome to God the Father and when faith shall be done away Lastly the difference in this point may further appeare in the freedome of our wills In this life many times our wills are not free to desire to doe the good we should doe and most an end want power to execute what we desire but there shall be all libertie so as we shall never want either desire or power to accomplish what may be for Gods everlasting glory or our owne felicity Secondly for peace there is great difference for first in this life we have but little peace in respect of the miseries of life Sometimes we have but little inward peace our hearts being unquiet with feare or griefe or discouragement or passions or else our consciences are unquiet either because God fights against us to trie us or to humble us or we fight against our selves through ignorance and unbeliefe or distresse for sin Sometimes when our spirits are quiet and there is a truce from inward war we then want out vard peace either men are unreasonable and molest us without cause in our estates or names or else God afflicts us in body with paine and weaknesse or in estate sometimes with easie crosses like small rain sometimes with greater crosses like some fierce storms Now in heaven there shall be an eternall cessation of all miserie there shall be no curse and affliction shall be cast into the Sea Rev. 22.23 Secondly our Sabbaths or dayes of rest which Gâ—d hath consecrated and blessed to us as the chiefe joy of our lives prove many times daies of sorrow affliction because either our bodies are molested with pain or our soules distressed for want of powerfull meanes or for want of abilitie to keepe a Sabbath unto God or for want of joy in our soules but in heaven we shall have an eternall Sabbath not one day in seven but all our dayes rest without labour and solace of heart without any difficultie in our selves or interruption without us God and the Lamb will be an eternall Temple to make our rest for ever glorious Wee shall be freed from all the labours of life and from all paine and difficultie in serving God and our works shall be all easie and full of delight even the praising of God for ever Rev. 14.12 Heb 4.9 Thirdly for joy There is great difference both in the causes and in the measure and in the continuance of it The causes of our joy shall be the highest can befall a
also in respect of their falling by infirmities when it proves a griefe and affliction to them Gal. 6.1 Iude 22. 2 Cor. 11.29 So likewise in the case of the prosperity of others we ought to rejoice with them that rejoice and be affected as if the blessing had beene ours Rom. 12.15 3. The reasons are manifest First because hereby we prove our selves to be fellow members in the mysticall bodie of Christ which is to be doubted if this sympathie be not in us in some measure 1 Cor. 12.12 25 26. Secondly because hereby we shew our selves conformable and like to Christ our Head who excelled in this vertue Heb. 4.15 Mat. 25.40 Thirdly because that which is the case of others now may be our case hereafter as the Apostle shewes in the case of temptation Gal. 6.1 Fourthly a reason may be drawn from the excellency of the grace it excells almes and outward workes of mercy for when a man gives an almes he gives somewhat without himselfe but when we shew compassion we relieve another by somewhat that is within our selves and from our selves And lastly the coherence shewes that this may be a meanes to keepe us from trouble our selves The Use may be first to import the miserie of living in this world This life must needs be a vale of teares when we have not only occasion of sorrow many wayes from our own estates but also such varietie of occasions of sorrow from the condition of others deere unto us Neither is our case the better but the worse if we doe not sorrow with others Secondly this may greatly humble all sorts of men for their Apathie or want of care or feeling or sympathie in the distresses of others and the rather now when whole Churches are in great distresse Amos 6.6 Thirdly this should greatly move true Christians to strive after this vertue and to expresse it lively and shew it forth in all the fruits of it as first by declaring our affection to the afflicted with all tendernesse of heart and words of comfort secondly by using all our meanes and power to relieve them and help them out of distresse thirdly by pouring out our soules before God for them Love as brethren This is the third dutie charged upon them viz. the exercise of brotherly love This is vehemently urged in many Scriptures Rom. 12.10 Heb. 13.1 Iohn 13.34 1 Iohn 2.7 4.21 Now for the explication of this doctrine foure things would be distinctly considered of viz. 1. Who are brethren 2. What priviledge they have by the brotherhood or by being brethren 3. For what reasons we should so love them 4. With what kind of love we should love them For the first Men become brethren one to another many wayes as first by propagation when they are borne of the same bloud and so the children of the same parents are brethren and in a remoter sense kinsmen of the same bloud are brethren Luke 8.19 Secondly by Nation When men are countreymen they are called brethren especially when they descend originally from the fountaine of the same ancient families and so the people of the twelve Tribes were brethren Exod. 2.11 Thirdly by profession especially the profession of religion makes all professors brethren Acts 11.1 1.16 And this was one of the first titles of love and relation in the Christian world Fourthly communion with Christ and so we become brethren either by his incarnation Heb. 2.16.17 or in respect of our mysticall union with him in his mysticall bodie Col. 1.2 Mat. 25.40 and so we are brethren with the Angels as they also are joined under this head Christ Jesus Rev. 19.10 22. So then if any aske who are the brethren here meant that we must so love I answer they are such as are professors with us of the same religion and fellow members of the body of Christ. But that we may more plainely see who are meant by brethren in the Scriptures it will be profitable to observe that they are described by their holinesse The brethren we must love are such as are partakers of the holy calling Heb. 3.1 such as are begotten of God 1 Iohn 5.1 such as will doe the will of God by sound practice Mat. 12.47 49. They are the holy brethren wee are here charged to love 1 Thes. 5.27 For the second Our relation to the godly as brethren ought not to be despised for as we are brethren by religion we enjoy many excellent prerogatives for thereby we partake of a heavenly calling Heb. 3.1 we stand all in relation to God as his owne children by adoption Eph. 4.6 and so peace and the blessing of God as a Father is upon us all Eph. 6.23 Gal. 6.16 and wee are greatly beloved of God Rom. 1.7 and brought up in the same familie Eph. 3.17 fed with the same diet and entertainment in Gods house and estated into an inheritance better than all the kingdomes of the world Rom. 9.17 And hereby also we enjoy the fruit of the love of all the godly in the world even those that know us not in the face For the third There are many reasons why we should love the godly as our brethren above all the people in the world For first if to be all the children of one father have such a power over the naturall affections of men then should it not be without power in religion Secondly this is charged upon us above many other things yea above all things we should put on love Col. 3.14 and yet he had reckoned many excellent vertues before This was the speciall and one of the last Commandements of our blessed Saviour which he gave in charge when he was going to his death 1 Iohn 3.23 Iohn 13.34 Thirdly because this love comes of God and is a signe that God is in us and dwells in us and that we doe indeed love God himselfe 1 Iohn 4.7 8 12 16 20 21. Fourthly we have the example of God himselfe and Christ his Son that love them as their peculiar treasure above all the world and he shewed them love by unspeakable benefits 1 Iohn 4.10 11. Fiftly because our soules will thrive and be edified as brotherly love is continued and encreased in us Eph. 4.16 Sixtly because the godly must be our everlasting companions in heaven 1 Pet. 4.8 1 Cor. 13.8 and if we cannot see so much it is because we are puâ—blinde 2 Pet. 1. For the fourth point If any aske with what kinde of love we should love them I answer that our love must have many properties in it 1. It must be a naturall love that is such a love as is not by constraint but ariseth out of our dispositions and inclinations as we are made new Creatures in Jesus Christ Cor. 8.8 2. It must be a sincere love a love without dissimulation Rom. 12.10 not in word but in deed 1 Iohn 3.18 3. It must be a fervent love we must love them earnestly and with great
trespasse against 〈◊〉 And that we shall be iâ— we soundly 〈…〉 râ—les If we know any fault by our brother and feele that it doth tempt us to alienation we must then remember the charge given Levit. 19.17 which is not to suffer our hearts to hate him but give a vent unto our hearts by a plaine and discreet reproofe 2. We should be soundly settled in judgement that there are infirmities in the best though we know them not and so to looke for it as when they doe breake out we should shew our selves ready to beare their infirmities and forbeare them if they be meere frailties choosing rather to crosse our selves than to irritate or provoke them in their weakenesse Rom. 15.1 2. 3. If any brother trespasse against us we should shew our selves easie to be entreated and willing to practise the rule given by our Saviour even to forgive him if he offend unto seventy times seven times when he saith it repenteth him Mat. 18.21 4. If we have done any wrong we should make haste to be reconciled and seeke it with willing acknowledgement and readinesse to make satisfaction Mat. 5.23 24. Only we must remember about this doctrine of the love of the brethren that there are three caveats to be looked to 1. That we misplace not our affections upon false brethren for there are false brethren that will creepe in privily many times for corrupt ends Gal. 2.4 2 Thes. 3.13 2. That if any brother be scandalous or walke inordinately or will not be subject to the forme of doctrine and the publike ministerie then such a one is to be avoided only he must be admonished as a brother 2 Thes. 3.6 15. 3. Servants are charged to looke to it that they be obedient and subject notwithstanding this doctrine that their Masters are brethren 1 Tim. 6.1 Pitifull The word rendered Pitifull in the Originall signifies rightly bowelled or such as have true or right bowels and so it is to be referred to mercy and is more than other Scriptures expresse when they require bowels of mercy for here it is required that these bowels be right In Mat. 25. men are sentenced to condemnation for not shewing mercie In other Scriptures it is shewed that though they doe shew mercy yet if some things be not looked to it will not be accepted as Miâ—h 6.8 there is required not only mercy but the love of mercy and Mat 6. the Pharisees did workes of mercy and yet our Saviour finds fault with them because they were done to be seene of men and in 1 Cor. 13.2 the Apostle saith If a man give all that he hath to the poore and want love it is nothing So here the Apostle requires not mercy only but that their bowels be right in mercy and about this rule therefore two things are to be explicated 1. What bowels of mercy means 2. What right bowels imports For the first Bowels of mercy imports 1. Truth in shewing mercy that it be not in ceremony or word only but in deed that the heart shew mercy as well as the tongue 2. Love that our mercy proceed from hearty and Christian affection to the partie 1 Cor. 13.2 not of constraint nor with wicked thoughts or griefe of heart Deut. 7.7 8. to 12. 3. Tendernesse of affection that we be affected as if our selves were in want Rom. 12.16 4. Cheerefulnesse in expressing our mercy to such as are in misery who are sometimes as much refreshed with the respect we shew to their persons as with the supply we bring to their estates Men in misery should be comforted as well as relieved 5. The practice of secret mercy as well as open even to thinke of them and provide for them and to provoke others to mercy and to pray for them when they know not of it even when wee are gone from them still to shew them mercy For the second our Bowells are right in shewing mercy 1. If we be prepared unto such good works and so both our eares should be prepared that they may be open to the cry of the poore Prov. 21.13 and the matter of mercy should be made ready And to this purpose it were an excellent course if Christians would lay up weekly a part of their gettings which they would consecrate to God that it might be ready when there were need 1 Cor. 16.1 2. and further if we be as God is mindfull of mercy and doe exercise it speedily without delay Prov. 3.27 28. 2. If we looke not for too much beholdingnesse from them that are relieved The rich must not rule over the poore nor the borrower become a servant to the lender Prov. 22 7. 3. If we have a good eye Pro. 22.9 and shew it by dispensing of our mercy to such as have most need and to such as are best affected in religion if there be choise 4. If wee doe workes of mercy out of goods well gotten for God hates robbery though it were for burnt offerings Esay 61.8 5. If it bee for right ends as not for merit or the praise of men Mat. 6. 2 Cor. 9.19 6. If we be full of mercy rich in mercy much in mercy abundant in mercy not onely to our power but sometimes and in some cases beyond our power Wee must open our hands wide Deut. 15.8.1 Tim. 6.18 2 Cor. 8.2 9. good measure and pressed downe Luk. 6.8 if we give not sparingly 7. If we be discreet so to ease others as we burthen not our selves 2 Cor. 9.14 15. 8. If we exercise our selves in every kind of mercy both spirituall and corporall in giving lending visiting clothing feeding instructing admonishing comforting c. 9. If we be constant and not grow wearie of well-doing Gal. 6. The use may be first for reproofe and confutation of divers sorts of men 1. Of the Papists that brag of their good workes in this kind to whom it may be granted that they shew workes of mercy and perhaps have bowels of mercy but they are not right bowels both because with the Pharisees they doe their works to bee seene of men and with opinion of justification and salvation by the merit of their workes and besides though they shew compassion to the bodies of men yet are they without all true compassion to the soules of men 2 Of the house keeping of many Protestants that brag of their great Hospitalitie and good house keeping when their entertainment is either spent upon the rich or else in the profane abuse of the good creatures of God by drunkennesse or else in the entertainment of disordered and lewd persons 3. Of the great neglect of mercy in the most men that either shew not mercy at all or not bowels of mercy or not according to the rules given before especially such as hide themselves from the poore Esay 58.7 and use shifts and excuses to avoide such supplies as are necessary for the furtherance of the reliefe for the poore in such places as