taste is more in their mouthes when they talk with others then in their hearts when they are afore God It will not be amisse particularly to cleer that place in the Hebrewes in all the three instances of tasting First they are said to taste of heauenly gifts so they doe when they haue common graces as sometimes some kinds of faith Ioy hatred of some sinnes loue of Ministers or some godly prayses for some ends c. Or when they haue miraculous gifts confirmed by imposition of hands or otherwise as they had in the primitiue times and these gifts are excellent and heauenly because they are mighty by the Spirit of God and came down from the Father of Spirits But sauing Graces they cannot haue Secondly wicked men may taste of the Spirit good Word of God by feeling some sudden flashes of ioy eyther out of admiration of the meanes of deliuering or from some general conceit of the goodnesse of Gods prayses Iob 23.12 and the happinesse of the godly Psal. 119.23 24 50. But they can get no such taste of the Word as to desire it as their appointed food constantly Psal. 119.14 72. Or to make it their greatest delight in affliction or to loue it aboue all riches 1 Thess 1.5 Or to receiue it with much assurance in the holy Ghost or to redress their wayes by it Psalme 119.9 45 59. so as the taste of the Word should put out the taste and rellish of sinne For let wicked men be affected as much as they will their taste of sinne wil remaine in them I meane the taste of their beloued sinnes nor can he deny himselfe and forsake his credit friends pleasures profits and life it selfe for the Gospels sake Marke 10 29. Thirdly wicked men may taste of the powers of the life to come by ioying at the thoughts that they shall goe to heauen and pleasing themselues in the contemplation of it But it is still a false taste for they haue no sound euidence for their hope nor doe any maâ—kes of a childe of God appeare in them nor can they alleage one sentence of Scripture rightly vnderstood for the meanes of it The vse of all this may be threefold First for Triall All men should seriously try their estates in respect of this taste by pondering vpon what is before written concerning the nature and differences of it Secondly it should worke exceeding thankefulnesse to God if we haue found this sound and secret taste in the Word we should euery one for euer say In the Lord will I praise his Word Psal. 56. Thirdly Here is matter of terror vnto wicked men and that first to such of them as neuer felt any sweetenesse in the Word How should they be amazed to thinke of it that God doth from Sabbath to Sabbath restraine his blessings from them and as contemning them to passe by them and take no inward notice of them 2. But especially here is vnspeakeable terror to such as haue had that taste in the sixt to the Hebrews if they should euer fall from it as is there mentioned For if this taste goe out of thine heart take heed of the sinne against the holy Ghost For at the losse of taste begins that eternall ruine of these men If thou be not warned in time thou maist come to such a condition as it will be impossible for thee to be renued by repentance Heb. 6.5 6 7. But lest this doctrine should bee misapplied as it is sometimes by such as are distressed with Melancholy or vehement affliction of Spirit I will a little more fully cleere the secret of that place about the sinne against the holy Ghost and therefore wish that these things bee obserued First that it doth not follow necessarily that whosoeuer hath that taste there mentioned shall not be saued for men may haue that taste and finding it ineffectuall go on till they finde a true taste That taste is dangerous if men fall away else there may be good vse of those tastes For it brings men neere the kingdome of God and makes preparation for true Grace Secondly that the sinne against the holy Ghost cannot be committed but by such as haue beene enlightned and haue set themselues to attend vpon the Word either by solemne profession outwardly before men or by inward attendance vpon it Two sorts of men in our times are in danger of this sinne that is Hypocriticall professors and those they call the wits of the World who afterwards fell to all Epicurisme Thirdly that the falling away there mentioned is not to be vnderstood of any particular falling into some one or a fewe sinnes but of an vniuersall falling away from the care of all godlinesse and into such a condition as to dislike no sinne as it is sinne and to beleeue from the heart no part of the Gospell nor be afraid to wallow in the sins which formerly he in a sort repented Fourthly there is in them a personall hatred of the Sonne of God they doe with the Iewes as much as in them lieth crucifie him againe loathing him and inwardly swelling or fretting against the doctrine of Christ and striuing as far as they dare in his Ordinances and people to put him to shame by scornings and reproaches or what way else they can Heb. 6.6 and Chap. 10.29 Fiftly they abhorre from their hearts the graces of the Spirit and loath them in the godly despighting the Spirit of grace Hebr. 10.29 so as they persecute to their power the truth being carried with incurable malice against it And thus of the third Doctrine The fourth Doctrine that may be gathered out of these words is that it is but a taste of the sweetenesse of God we can attaine to in this life we cannot reach vnto the thousand part of the ioyes of Gods presence and fauour in this world These are part of his wayes but how little a portion is heard of him Iob. 26. vlt. Eye hath not seene nor Eare heard nor heart of man perceiued the things which God hath prepared for them that loue him 1 Cor. 2.9 The comforts we feele in this life may well be likened to the taste both because wee haue them but in small quantity and because they are quickly growne out of sence they are but of short continuance There may be three vses made of this point First it may quiet them that complaine out of Scruple of Conscience that their ioyes they haue be not right because they are so quickly lost whereas they must bee informed that the comforts the best men can get in this World are but a little taste giuen out of the Riuers of Gods pleasures Secondly it should make vs the more out of loue with this life and kindle in vs the loue of the appearing of Iesus Christ. Why desire wee to liue so long on Earth where wee must drinke downe continually the bitter potions of care and sorrow and can get but now and then the
come This would put all other proiects frō the world or the Diuell or the flesh because there can bee nothing in any degree comparable vnto the vnsearchable riches is to be had by Christ. Oh the preferment of a true Christian if he had studied the premises soundly If we could effectually think vpon the fauour of God the pardon of all sinnes the inhabitation of the H. Ghost the gifts of the Spirit and all other sorts of spiritual blessings if there were nothing else to bee had by Christ what can be equal in value to that immortall inheritance reserued for vs in heauen Thirdly we should much thinke of the dignity of the person of Christ of whom it is true that when God brought out his first begotten Sonne hee said Let all the Angels of heauen worship him As also of his transcendent preferment to be carried vp to heauen and there sit at the right hand of the Maiesty on high a King of all Kings euen such a King as all the Kings of the earth must cast downe their Crownes at his feet It is vnspeakeable stupidity that keepes vs from being fired with these things Fourthly we should often contemplate of our interest in Christ and the assurance that he is of God giuen to vs All things are ours because Christ is ours as the Apostle Paul speakes Question But how should we shew that wee do account Christ as deare and precious Answere I answere by diuers things First By longing for his comming againe to vs mourning for our owne absence from him Then wee did indeed soundly shew our loue to Christ when we did feel our hearts affectionately moued with a vehement desire after him It is a dull loue of Christ that can bee content with his absence Secondly while we are heer in this world we may shew the high account wee make of Christ by ioying in him that is by taking comfort in the means of his presence or in the thoughts of his loue to vs when wee can preferre our entertainment in the House of Christ aboue our greatest ioyes on earth Thirdly when in our conuersation we can be contented to shun all the baits of the world and Satan and in respect of Christ contemn all those sensuall pleasures profits or honours that intice vs to make shipwrack of faith and a good conscience Then wee loue Christ indeed when our credits friends riches yea life it self is not dear vnto vs for Christs sake and the Gospell Fourthly when wee can renounce our owne righteousnes and praises and seek onely to bee found clothed with his righteousnes Fiftly we signifie our respect of Christ by the very respect we shew to the members of Christ. He loues Christ with all his heart that loues and entertains Christians as the only excellent people of the world Hitherto of that part of the testimony which concerns Christ the other part that concernes Christians follows He that beleeueth on him shall not be confounded In which words the happinesse of the Christian which beleeueth in Christ is expressed There are many points of doctrine may bee obserued out of these words as First in generall it is faith that makes the difference among men before God men are iudged of before GOD by their faith or vnbelief GOD to finde out a worthy man doth not ask what money or land or birth or offices he hath but what faith he hath Gal. 5.6 Hee is rich and happy that beleeueth and he is miserable that beleeueth not whatsoeuer his outward estate be Which should cause vs more soundly to inform our selues and not to bee lifted vp in our selues for any outward things nor to be deiected if our faith prosper and it should be a great comfort to poor Christians in all their wants if the LORD haue made them rich in faith He is a great rich man that hath a strong faith And therefore also wee should learn to iudge of men not according to the flesh or these outward things but euer acknowledge more honour to a faithfull Christian than to any rich wicked man And it is a great signe of our owne vprightnes of heart when we can iudge of Christians as GOD iudgeth and without dissimulation account them the onely excellent Ones Secondly in particular we may heer obserue the necessity of faith in respect both of the fauour of God and the merits of Christ we cannot please God though we bee in Sion without beleeuing Heb. 11.6 and without faith wee see heer we are not built vpon the foundation and so haue no part as yet in Christ. And therefore we should euery one be throughly awakened to examine our selues whether we haue this precious faith or no 2. Cor. 13.5 and to keep our owne soules with so much attendance heerupon as to be sure the Tempter deceiue vs not in our faith 1. Thes. 3.4 And heer especially take heed that thou dash not thy soule vpon the rock either of ignorance or presumption of ignorance as many doo that to this day knowe not what a true faith is of presumption as many doo that entertain without all ground from Gods promises a hope to be saued which they call a strong faith in Christ and yet liue in their sinnes without repentance and heer neuer taste of the sweetnes of spirituall things nor shew the affections of godlinesse in God's seruice Thirdly note that he saith He that beleeueth indefinitely meaning any of what nature or condition or state of life soeuer And therefore when this Text is quoted Rom. 10.11 and 9.33 he saith in stead of He that Whosoeuer beleeueth which sheweth vs plainly that in matter of faith God is no accepter of persons No man can say hee is exempted A poor man a Gentile a Barbarian an vnlearned man a seruant c. may beleeue as well as the rich learned free c. There is no exception against any calling of life or any sex Faith will make any one a childe of GOD and a member of Christ. The seuerall sorts of men are all one in Christ Iesus Gal. 3.26 28. This is the large extent of God's loue to the world that whosoeuer beleeueth should be saued Iohn 3.16 Mark 16. The proclamation is to all that are athirst they may be possest of those treasures of gold without money Esay 55. Which should much embolden vs to go vnto God with a true heart in the assurance of faith Heb. 10.22 And withall it should cause vs to cast out of our hearts all the wauerings and doubts of vnbelief arising from our owne condition in vnworthinesse Fourthly wee may hence note that faith in Christ was euer required in all sorts of men It was required of them in the Prophet Esay's time and it is still heer required in the Apostles time Thus Paul Heb. 11. shewes that faith was the character of the Godly in all Ages before the Floud and after the Floud before the Law and after the Law and he proues it by an
induction of particulars in their seuerall ranks Which again should both serue to take down carelesnesse seeing neuer man could please GOD without faith and withall it should much perswade vs to get and preserue faith seeing wee haue such a cloud of witnesses and that euery godly man in euery Age of the world did prouide himself of faith whatsoeuer he wanted Fiftly obserue heer the nature of true faith To beleeue God in any thing hee saith will not saue vs if we beleeue not in Christ. The obiect of faith is Christ for though we beleeue other things yet either they are not things that directly concern saluation or else they are founded vpon Christ nor is it enough to beleeue Christ or to beleeue that he is sent of God but we must beleeue in him that is out of sound iudgement wee must with all our hearts imbrace the happy newes of saluation by Christ and relie vpon him and his merits onely for our owne particular saluation The very comparison heer imported shewes vs the nature of faith Christ is like the foundation of a house now to beleeue in Christ is to fasten our selues in our confidence vpon Christ as the stone lieth vpon the foundation To beleeue in Christ is to lie vpon Christ vnmoueably and not flee out of the Building And it is to be noted heer that the apostle addes these words in him to the Text in Esay of purpose to explain the Prophets meaning and to shew what kinde of beleeuing the Prophet intended Therfore it is apparant that Pagans cannot bee saued because they beleeue neither God nor Christ no Iewes and Turks because they beleeue God but not Christ nor the common Protestant because he onely saith he beleeueth but doth not beleeue indeed nor the Papist because hee beleeues not in Christ nor placeth his confidence in him alone but in his owne works or in Saints or Angels or in Popes pardons and indulgences Sixtly note heere the circumstance of time by which he describeth a true faith He doth not say He that shall beleeue or He that hath beleeued but He that doth beleeue which is to shew vs both what wee should doe with our faith and what in some measure is done by euery beleeuer for we should not beleeue at one time onely but at al times we should euery day liue by our faith Gal. 2.21 Christ liueth in vs by faith and so long as we goe about without faith we make Christ to be in vs as it were without life To spend one day without faith is to bury Christ as it were for so long Now the life of Christ must be considered of vs two waies namely as it is in it selfe and as it is in our sence For this latter it is true when we imploy not our faith we let Christ dye in vs in respect of sence But for the first way it is certaine a Christian doth alwaies beleeue after the life of faith is once conceiued in him There is no time in which it can be truly said Now he beleeueth not Therefore doth the Apostle heere say He that beleeueth It is true that in some particular points or promises a Christian may faile through vnbeliefe but not in the maine point or promise of saluation by Christ. It is true also that a Christian may oftentimes and vsually want the feeling of his faith and goe without the ioies of the Holy Ghost but yet he wanteth not faith yea a Christian may violently obiect against beleeuing and thinke hee hath not faith by the temptation of Sathan and the rebellion of that part of him that is vnregenerate and yet God can dispell al these cloudes and in the very dunghill of his vnbeleefe and sinfulnes can finde out his owne part of faith In plaine tearms there is no time after conuersion but if a Christian were throughly sifted and put to it he would be found resolued in that point to rest vpon the couenant of grace for all happines by Christ alone I say at all times in that part of him that is regenerate Christ can dye in no man and if faith could dye then should Christ also die in vs seeing he liueth in vs by faith A man may be without faith in the iudgement of the world in his owne iudgement but neuer is without faith in the iudgement of God A man may want this or that faith but not faith simply as that faith Luke 18. to rely vpon God without failing and to call vpon him with continuall perseuerance as resolued that God will helpe vs in that particular It is true If the Sonne of man come to search amongst men he shall scarcely finde that faith vpon earth but yet a true faith in the generall hee will finde in the breast of euery godly man and woman Peters faith did not faile when hee denyed his master For Chist had prayed that his faith should not faile and was heard in that he prayed Shall not be confounded The Prophet Isaiah hath it thus He that beleeueth shall not make haste it may be vnderstood either as a precept Let him not make hast or as a promise He shal not make haste Men make haste two waies either in their behauiour when they runne headlong vpon the duties they are to doe or when through impatience they will not tarrie Gods leasure for their helpe and deliuerance but fall to vse vnlawfull meanes and take that which comes next them without consideration of the lawfulnesse of it Now the beleeuer must auoide both these and God wil in some measure sanctifie and guide the beleeuer thereunto The Apostle Paul Rom. 9.33 10.11 And the Apostle Peter in this place following the Greeke translation read it He that beleeueth shall not be ashamed as in the Romans or confounded as heere They swarue not from the meaning of the Prophet For by this tearme is auouched That the Godly that beleeue shall neuer haue cause to repent themselues or to fly from God to vse ill meanes The holy Ghost then in this place is pleased to assure the beleeuer that he shall not be confounded To be confounded signifies sometimes to be reproached so Psal. 14.6 The wicked are said to confound the counsell of the godly that is they reproached it Sometimes it signifies to be daunted or dismayed Sometimes to bee disappointed or broken in their purposes as Esay 19.9 10. Sometimes to bee extremely shamed and so it is rendred Rom. 10.11 Sometimes to bee put to a Non plus as Acts. 9.22 Sometimes to be driuen into amazement or wonder Acts 2.6 Sometimes to bee brought into such a straite as one hath neither hope nor help 2. Cor. 4.8 9. Lastly it signifieth to perish vtterly or to bee vndon or damned for euer and so conâ—usion shall come to all that hate Sion or serue grauen Images It is true that sometimes to be confounded is taken in the good sence and signifies either the affection of wonder as before
door of euery opinion and before thou let it in ask this question What shall my soule bee aduantaged by this opinion at the day of IESVS CHRIST And if it cannot answer to it directly reiect it Psal. 119.66 Dauid praies God to teach him good iudgement and knowledge Fiftly let the publique Ministery of GOD's seruants be the ordinary rule of thy interpretation so long as no sense is taught there contrary to the former rules 1. Cor. 14.36 and where thou doubtest thou must seek the law at the Priest's mouth and be very fearfull in any thing to bee wiser than thy Teacher I mean to nourish priuate opinions which are not iustified by publick doctrine Sixtly pray to God to â—each thee and to giue thee his Spirit to lead thee into all truth vnderstanding is God's gift 2. Tim. 2.7 and hee will teach thee humbly his way Psal. 25. Thus of the first rule wee must first soundly vnderstand the sense of the Scripture wee would apply Secondly thou must bring a minde apt to bee taught willing to be formed and to bee all that which God would haue thee to bee thou canst neuer profit by application without a penitent minde a minde that will part with any sin God shall discouer in thee and a minde carefull to obserue the conditions required aswell as the promise tendred Iames 1.21 This is indeed to glorifie the Word Thirdly it is an excellent help in application to follow the guiding of the holy Ghost in thy heart thou shalt finde in all doctrines a difference Some things read or heard haue a speciall taste put vpon them by Gods spirit or a special assurance of them wrought at the time of reading or hearing Now thou must be carefull to take to thee these truths which the Spirit of GOD doth cause to shine before thee Eat that which is good Esay 55.2 Try all things and keep that which is good 1. Thes. 5.20 Fourthly knowe that serious and secret meditation vpon the matter thou hearest is the principall nurse of fruitfull application it is but a flash can be had without an after deliberate meditation and about meditation remember these rules 1. Let it be secret 2. He must let it be full Giue not ouer till thou hast laid the truth vp in thy heart take heed of that common deceit Psalm 119.45 of resting in the praise or liking of the doctrine bee not a Iudge against thine owne soule For if the doctrine be worthy of such praise why darest thou let it slip and run out Let not the diuell start it out of thy heart Mat. 13.20 or the cares of life choke it Luke 11.28 3. Let it be constant Bee at the same point still from day to day till it bee soundly formed and seated in thy heart How rich might many Christians haue been if they had obserued this rule Psal. 1.2 Psalm 119.3 5. Esay 26.9 Fiftly be wise for thy self take heed of that errour of transposing thy applications say not This is a good point for such and such till thou haue tried thine owne heart whether it belong not to thee Psalm 119.59 Pro. 9.7 Sixtly by any means bee carefull of the seasons of doctrine be wise to vnderstand the season There bee many truths which if thou let passe the opportunity of informing of thy selfe thou maist perhappes neuer haue it so again and therefore take heed of losing precious things when thou hast the time and meanes to attaine them c. Thus of the first point The second thing is the speciall duty of Ministers to apply the Scriptures to the hearers that belong to their charge we see the Apostles doe it and for this purpose hath God set apart the ministery of the Word that by them it might be applied God inspired the Scriptures and the Ministers are to vrge them and whet them vpon the hearts of their hearers for their Instruction Reproofe or Consolation 2. Tim. 3.17 They are like the Priests for cutting vp or diuiding of the Sacrifices 2. Tim. 2.15 And this may serue to iustifie the course of godly and painfull ministers that most studie the sound application of their doctrine and secretly staineth the pride of these men that auoide with scorne application vainly affecting the praise of wit and learning Thirdly we may hence note that all men in the visible Church haue not a right to the comforts of the Scripture and it is the Ministers dutie to driue wicked men off from claiming anie part in the promises which are the only treasure of the Saints as here we see in these two verses the Apostle carefully doth Men must doe the workes of Iacob if they would haue the comforts of Iacob Micah 2. verse 7. A Minister must separate betimes the cleane and vncleane His word must be like a Fanne that will driue the chaffe one way and the Wheat another and though wicked men brooke not this yet God requireth this discretion at the hands of his people Gods Ministers must not dawbe with vntempered morter or giue the childrens bread to dogs or cast holy things to swine Fourthly they may hence cleerly also see that no other difference may be put between many then what faith and vnbelief obedience and disobedience make Men must not be knowne after the flesh Fiftly t is hence also apparant that all the godly haue a common right to the promises made in Christ. The godly in the Apostle Peters time had right to the former consolation as well as the godly in the Prophet Esaies time God is no respecter of persons Col. 3.11 Thus in generall Two things are to be obserued in particular The one concernes the godly who are comforted The other concernes the wicked who are terrified The Godly are comforted in these words To you therefore which beleeue he is precious In which words it is the drift of the Apostle to raise a vse for consolation out of the former Text whence consider First the persons comforted viz. you that beleeue Secondly the happinesse applied vnto them He is precious For the first It is manifest that the Apostle directs them to look for faith in their hearts if they would haue comfort in God's promises It is not enough to knowe that beleeuers shall bee saued but we must be sure that men in particular are beleeuers we must examine our selues whether we be in the faith or no 2. Cor. 13.5 Which should both reproue and direct It reprooues the great shamefull slothfulnesse of Christians that suffer the tempter to keep them without the assurance of faith some haue no faith at all and the better sort liue in too much doubtfulnes in the point of the assurance of faith And therefore we should bee warned and directed to try our faith and to make it sure that we are beleeuers Quest. What is it to be a true beleeuer Ans. It is To imbrace with our hearts the reconciliation and saluation which by Christ is purchased for vs
and by the Gospell is offred to vs. Now that this point being of such singular waight may be cleerly vnderstood I will break it open into particulars or into particular parts or steppes of iudgement and practice in the beleeuer First he must acknowledge that by nature he stands bound to obserue all the morall Law Secondly he must see that he hath broken all those holy lawes of God and is therefore guilty before God of the curses of the Law and so of eternall condemnation Thirdly he must knowe that GOD sent his owne Son in the flesh to obey the Law and satisfie the iustice of God by making an expiation for mans sins Fourthly he must learn that God hath bound himself by promise that whosoeuer imbraceth the agreements in this new couenant in Christ shall be saued Fiftly that when a man doth in his owne particular discern this gracious offer of God in the Gospell and goeth to God and with his heart relieth vpon it then he doth truely beleeue and is iustified and shall be saued Quest. But many men are perswaded that God hath giuen Christ for them and yet it is euident that they do not beleeue because there is no appearance of any repentance or reformation in them many say they haue a strong faith and yet haue none How shall the perswasion of the godly man be distinguished from this vain presumption in wicked men Ans. That perswasion of Gods grace in Christ which is true and of the nature of true faith doth prooue it self to bee right by many infallible signes First by the renouation of the heart The knowledge of God's loue in Christ doth make the heart of man new it clenseth out the old drosse and makes a man hate his secret and most secret sinnes Faith purifieth the heart Acts 15. Secondly by the ioy and comforts of the holy Ghost with which the beleeuer's hart is refreshed from the presence of God 1. Pet. 1.9 Thirdly by the victory of the world For the true beleeuer is so satisfied with God's goodnes in Christ that he can deny his profits pleasures credit friends and the like for Christ's sake and the Gospell yea faith marres the taste of earthly things and makes a man able to forsake the loue of worldly things 1. Iohn 5.5 It will endure the triall of troubles of afflictions and temptations and persecutions for the Gospels sake 1. Pet. 1.7 without making haste to vse ill means in the euill day Quest. But how may faith bee discerned in such as say they are not perswaded that they haue faith which sometimes proues to be the case of diuers deere children of God Ans. Their faith may be discerned First by repentance which cannot be separated from it the sight hatred confession and sorrow for their sinnes is an argument of true faith because without faith no man can haue true repentance Secondly by their complaining of their vnbelief and desire of faith I beleeue Lord help my vnbelief was the voice of him that had true faith Thirdly by their daily renouncing of their owne merits begging fauour of God onely for the merits of Christ. Fourthly by the loue of the Godly for faith worketh by loue Galat. 5. Fiftly by other markes and signes of Gods children which can neuer bee had but faith is had also such as are loue of God and his Word and of their enemies and vprightnes of heart and the spirit of praier and the like Precious Christ is precious to them that beleeue not onely in their account but by effect and so both because hee is great riches vnto them as also because he is an honour vnto them Hee is great riches vnto them yea vnsearchable riches Eph. 3.6 All ages ought to wonder at the riches of Gods kindnes to the beleeuers in Iesus Christ Eph. 2.7 Christ in vs is our riches Col. 1.27 and thus he inricheth vs with the fauour of God his owne merits and righteousnes the grace of the Spirit and the promises of the Word and the hope of glory The Vses are many Vses First woe to the rich men of this world that are not rich in God Christ Luke 12.16.21 Let not the rich man glory in his riches Ierem. 9. 24. Secondly let the brother of lowe degree reioyce in that God hath thus exalted him Iames 1.9 For godly Christians are the richest men in the world for their possessions are greatest because they possesse Iesus Christ and his treasures Iames 2.5 For God is rich to al that cal vpon him Hee cannot bee a poore man that can pray Rom. 10.12 Christ makes amends to the poore Christian for all his wants Thirdly hence wee may gather another signe to try our faith by If Christ bee more precious to vs then all the world besides it is certaine we are true beleeuers For Christ is precious to none but beleeuers Phil. 3.9 8. Fourthly wee should striue with all thankfulnes to admire and praise the grace of God that hath bestowed such riches vpon vs in Christ Ephes. 1.7 Fiftly wee should hence learne to make more account of our faith which is therefore precious because it applies Christ vnto vs Hence poore Christians are said to bee rich because they haue faith and assurance of faith and hee calleth it all riches of full assurance Colos. 2.2 2. Pet. 1.4 Iam. 2.5 Sixtly we should liue securelesse Men would promise to liue at all hearts ease if they were rich enough why Christians are exceeding rich and possesse more treasure then all the world besides and therefore should liue henceforth by the faith of the Sonne of God which was giuen to them Gal. 2.20 Seuenthly looke to it that thou keepe Christ whatsoeuer thou losest resolue to lose father mother wife children friends house lands yea and life too rather then lose Christ who is so precious Eightly Wee should shew it that we account him our greatest riches and that wee shall doe first by esteeming the Gospell that brings vs daily tidings aboue gold and siluer Secondly by often receiuing of the Sacraments we should account the Word and Sacraments as Gods Exchequer whither we alwaies come to receiue more treasure Thirdly by making much of them that resemble his vertues Fourthly by longing for his appearing Thus as Christ is our riches Now secondly hee is precious in that hee is an honour vnto vs and so some translate it Christ then is a singular honor to euery beleeuer and hee is so both in heauen and in earth First in heauen hee is an honour to vs because he graceth vs before God and the Angels couering our nakednes with the rich garment of his owne imputed righteousnes and making daily intercession for vs to God and couering our imperfections and presenting our workes and praiers to God and giuing the Angels a charge to looke carefully to vs. Secondly And so hee is an honour to vs on earth both amongst the godly and amongst the wicked First Hee graceth vs amongst the
good Conscience and the other is that a man runnes onely blindefolded so long till death and hell may seaze vpon him Thus of the effects of an euill Conscience The meanes how Conscience may bee made good follow That an euill Conscience may bee made good two things must bee looked into First that wee get a right medicine to heale it Secondly that we take a right course in application of the medicine First the medicine for the curing of an ill Conscience is onely the blood of Christ the disease of Conscience is of so high a nature as all the medicines in the world are insufficient nothing but sprinkling it with blood will serue the turne and it must bee no other blood then the blood of the immaculate Lambe of God as the Apostle shews Heb. 9.14 The reason of this is because Conscience will neuer bee quiet till it see a way how GODs anger may bee pacified and sinne abolished which cannot be done any way but by the blood of Christ which was powred out as a sacrifice for sinne Now vnto the right application of this medicine foure things are requisite First the light of knowledge Secondly the washing of regeneration Thirdly the assurance of Faith Fourthly the warmth of loue First knowledge a man must haue both Legall and Euangelicall For they must knowe by the Law what sinnes lie vpon the Conscience and trouble it and they must knowe by the Gospel what a propitiation is made by Christ for sinnes And for the second an euill Conscience will neuer bee gotten off vnlesse our harts bee sprinkled and washed from the filth and power of the sinnes which did lie vpon the Conscience Heb. 10.22 1. Tim. 1.5 Now vnto such remouing of such sinnes from the hart two things are requisite First that by particular confession wee doe as it were scratch off the filth of those sinnes that foule the heart and trouble the Conscience Secondly and then that wee wash our harts and dayly rinse them with the teares of true repentance and humiliation before God for those sinnes Thirdly assurance of faith is necessary to the cure of an ill Conscience because faith is the hand that laies on the medicine A man must apply the sufferings of Christ to himselfe and beleeue that Christ did satisfy for those sinnes that lie vpon the conscience and must accordingly all to besprinkle the conscience with that blood of Christ and then of an euill Conscience it will presently become good but men must looke to one thing and that is that their faith be vnfayned For Conscience will not be satisfied with the profession of faith they must beleeue indeed and with their harts and with sound application of the promises of the Gospell concerning the bloud of Christ or else Conscience will not bee answered Heb. 10.22 1. Tim. 1.5 Fourthly the heate of loue must bee added a man must so apply the blood of Christ as that his owne blood bee heated in him with affection both towards God and Christ and Christians Christian loue doth put as it were naturall heat into the Conscience and makes it now receiuing life by faith to bestir it selfe in all the works either of seruice to God or duty to men 1. Tim. 1.5 Heb. 9.24 Knowledge bringing it light Mortification making it cleane Faith curing it and putting life into it by sprinkling it with the blood of Christ and loue infusing or rather inflaming it with the heate of life All these things are requisite though I stand not vpon the precise order of the working of euery one of these Thus how conscience may bee made good Now I might adde a direction or two how Conscience may doe her worke aright that is a good Conscience and not doe ill offices in the soule Two things I say are of great vse for the guiding of a good Conscience First that in all her proceedings shee must follow the warrant of Gods word Secondly that shee doe not mistake in iudging of particular actions she must bee sufficiently informed about our Christian liberty For vnlesse the conscience discern that we are freed from the malediction of the Law and from the rigorous perfection of obedience and haue restored vnto vs a free vse of all things indifferent and the like shee may bee ouer-busy and troublesome disquieting the hart and restrayning the ioyes should refresh and support a man Thus of the meanes how Conscience may bee made good the signes of a good cōscience follow First by the opposition it makes against the remainders of sinne in the godly It maintains a constant combating against the law of the members hauing at command the law of the minde It doth not onely resist grosse euils but euen the most secret corruptions in the heart of man This Paul discerned in himself Rom. 7. of doing God seruice Secondly by the manner of exacting of obedience for a good Conscience First doth incline a man to doo good duties not by compulsion but a man shall finde that he doth them by force of an internall principle in himself Secondly it cannot abide dead works a good Conscience abhorres all cold and careless or luke-warm or counterfet seruing of God it puts life into all good duties it exacteth attendance vpon God in doing them Heb. 9.14 Thirdly it more respecteth GOD than all the world or the man himself and therefore wil compell a man to obey against profit and pleasure and liking of the world 2. Cor. 1.12 Fourthly it requires an vniuersall obedience it would haue all God's commandements respected and therefore Paul saith I desired in all things to liue honestly Heb. 13.18 The allowing of one sinne shewes the deprauation of the Conscience if it be a knowne sinne and still tolerated As one dead flie will spoyle a boxe of pretious oyntment I say one dead flie tho many liuing flies may light vpon a boxe of oyntment and doe it no great hurt So a godly man may haue many infirmities and yet his Conscience bee sound but if ther be one corruption that liues and dies there that is such a corruption as is known and allowed and doth by custome continue there it will destroy the soundnesse of the best Conscience of the World and doth vsually argue a Conscience that is not good Fiftly a good Conscience doth require obedience alwayes Thus Paul pleades I haue serued God till this day It doth not command for God by fits but constantly Act. 23.1 A third signe is that a good Conscience is alwaies toward God it still desires to bee before God it seekes God's presence it reckons that day to be lost and that it did not liue as it were when it found not the Lord or had no fellowship or conuersation with God A good Conscience is like a good Angell it is alwaies looking into the face of God Act. 23.1 Thus of the signes The benefits of a good Conscience are many and great for First it is the best
and soundly grounded in our particular assurance of Gods fauour in Iesus Christ and our owne eternall saluation Heb. 6.11 Col. 2.6.7 And for the exercise of faith wee should striue to learn euery day to liue by faith in all the occasions of our life spending the remainder of our liues in the faith of the Sonne of God holding fast our confidence and not withdrawing our selues Heb. 10. Gal. 2.20 Yea wee should striue to bee examples one to another in our faith in GOD 1. Tim. 4.12 Thirdly wee should abound in loue one to another and towards all men This the Apostle praies earnestly for and this we should shew by all diligence in preseruing peace and vnitie amongst ourselues so as there should be but one heart minde amongst vs. To this end bearing and forbearing supporting one another we should grow also in the tendernes and hartines of our affections one after another longing one for another and delighting one in another yea our loue sholud grow euen in seeking to enlarge our acquaintance with such as feare God but especially in the labour of our loue to doe good to such as feare God should we grow c. Fourthly we should grow in mercy and that both in the bowels of pity and in the abundance of the fruits of mercy Col. 3.12 2. Cor. 8.2 7. and 9.11 Iames 3.18 Fiftly we should grow in patience and meeknes and lowlines of minde Patience should haue his perfect work and it wonderfully would become vs if we could increase in the image of Iesus Christ for meeknes and lowlines To be free from passions and pride oh how it would adorne vs It is that one grace Christ so much vrgeth vpon vs and was most eminent in himselfe Math. 11.29 Iames 1.4 Sixtly We should grow in praier and the gifts that concerne our communion with God wee should labour to be mighty and powerfull in prayer able to wrastle with God himselfe and ouercome him as Iacob did and to this end wee should pray alwaies and learne to pray all manner of praiers in all things making our requests knowne to God with supplication especially we should striue to abound in thanksgiuing to God in all things giuing thanks This is the greatest honor we can doe to God 1. Thes. 5.18 19. Philip. 4.7 Psal. 50.23 Col. 1.11 Ephes. 6.18 2 Cor. 4.15 Seuenthly We should grow in the contempt of the world and the lesser estimation of the things of this life we should striue more more to expresse a mortified conuersation vsing the world as if we vsed it not setting our affections on the things that are aboue and hauing our conuersation in heauen confessing our selues to bee strangers and pilgrims and with all eagernesse embracing the praises of a better life Hebrewes 11.13 Philip. 3.20 in nothing being carefull Philip. 4.6 hastning to the comming of Iesus Christ 2. Pet. 3.11 Eightthly We should exceedingly striue to grow in the holy reuerēt vse of gods ordinances striuing to come with more feare and sence of the glorious presence of God This is a wonderfull hard lesson and little heeded of the most Oh that we could get it to serue the Lord with feare and to reioyce but yet with trembling Oh blessed is the man that can feare alwaies and work out his saluation with feare and trembling Ninthly There is another gift we should grow in and it is maruelously necessary and comely and yet extremely neglected and that is vtterance of which the Apostle makes mention in his short Catalogue 2. Cor. 8.7 vtterance I say to be able to speake one to another with profit and power in the things of the kingdom of God This is an admirable grace and such as attaine it and grow in it how precious are they amongst the Saints Tenthly In that 2. Cor. 8.7 you may see two other things we should increase in The one is in all diligence we should more and more euery day cast about how we might take more paines to doe good and be more profitable to others and for our owne soules we should increase our paines Eleuenthly The other grace we should grow in there mentioned is the loue to our teachers as God abounds towards vs in the profit of their paines so we should grow in affection to them till we get that singular loue of them which the Apostle speaketh of 1. Thes. 5. Twelfthly Now ther is one thing more which being added would make vs wonderful compleat Christians glorious shining lights in the world that hold forth the life and power of the word in the midst of crooked peruerse multitudes of men and that is contentation Oh the gaine of godlines if we were settled and contented with that we haue and could learne of the Apostle in all estates to be content To haue the skill to want and to abound and yet by Christ to doe all things This would finish the glory of the whole frame of godlines and be like a crown to all other gifts and graces 1. Tim. 6.6 7. Philip. 4.11 12 18. Now for the third point namely the rules to be obserued That we may grow They may be referred to these heads First We must be diligent and conuersant in searching the writings of the Prophets and Apostles in the name of Iesus Christ as the chief cornerstone and then the promise is that our harts shall be so sweetned and seasoned with these diuine knowledges that God himselfe shall be with vs and dwell in our hearts as a holy temple and we grow more and more in acquaintance with God Eph. 2.20 21. Secondly We must bring so much sincerity to the grace of Christ and the vse of the meanes as to resolue to seek growth in all things as well as one setting our hearts wholy vpon the kingdom of God we must not goe about godlines with a diuided heart we must grow vp in all things or else in none we shall not prosper if we be false-harted in any part of Gods seruice Eph. 2.15 Thirdly We must in all things depend vpon God and seeke to him by daily prayers for a blessing vpon our desires and the meanes and our endeuours For else Paul may plant and Apollo may water but it is God that must giue the increase 1 Cor. 3.6 Fourthly We must be carefull to imploy the gifts we haue and to practise as fast as we heare For to him that hath for vse shall be giuen but from him that hath gifts wil not vse them shall be taken away that which he hath Math. 13.11 Fiftly We must get an humble heart and preserue in vs the sence of our owne vilenesse and a lowly minde and conceit of our selues accusing our euery-daies euill waies before the Lord. For Gods promise is to giue more grace to the humble Iames. 4.7 Sixtly It is a great occasion of increase when a man doth Gods work with as much cheerefulnes as he can God loueth a cheerfull giuer and
3.9 Especially wee should rest vpon this stone when we haue any great suite to God and haue occasion to continue to hold vp our hands in praier and so wee shall prosper as it was with Moses Ex. 17.12 Lastly it should be the singular ioy of our harts when wee see the corner stone cast downe and God begin to build in any place the work of godlines and religion Wee haue more cause to reioice for that spirituall worke then the Iewes had to shout when the corner stone of the Temple was brought out to bee laid for a foundation of the building Zachar. 4.7 10. Thirdly the third thing said of Christ is that hee was disallowed of men Disallowed of men This is added of purpose to preuent scandall which might arise from the consideration of the meane intertainment the Christian Religion found in the world The point is plaine that Christ was disallowed of men and this is euident in the stone The greatest part of the world regarded him not The Gentiles knew him not and the Iewes receiued him not Though three things in Christ were admirable his doctrine his life his miracles yet the Iewes beleeued not in him He came vnto his owne and his owne receiued him not Nay they reuiled him called him Samaritane and said he had a Diuel They preferred a murtherer before him and their wise men euen the Princes of this world crucified the Lord of life glory This as it was storied by the Euangelists so it was foretold by the Prophets Isaiah 53. and 49.8 and so we see hee is still of almost the whole world The Pagans yet know him not The Iewes yet renounce him The Turk receiueth him but as a Prophet The Papists receiue him but in part and wicked men denie him by their liues Vses The first impression this should make in our hearts is admiration and astonishment This should be maruelous in our eies that men refuse the Son of God miserable men their Sauiour captiues their Redeemer and poore men such vnspeakeable riches as is offred in Christ and that almost all mankind should bee guilty of this sin so as in comparison he should be Elect onely of God Secondly since this was foreseene foretold wee should bee confirmed against scandall and like neuer a whit the worse of Christ or religion for the scornes and neglects of the world Thirdly since the world disallowes Christ we may hence gather what account we shold make of the world and the men of the world we haue reason to separate from them that are separated from Christ and not to loue them that loue not the Lord Iesus 1. Cor. 16.22 Fourthly we may hence see how little reason wee haue to take the counsels and iudgements of carnall men though our friends and neuer so wise in naturall or ciuill wisdome Their counsels were against Christ they disallow Christ and all Christian courses Fiftly why are we troubled for the reproches of men and why doe wee feare their reuilings Shall we heare that Christ was disallowed and shall wee be so vexed because wee are despised Nay rather let vs resolue to despise the shame of the world and to follow the author of our faith euen in this crosse also Sixtly we may be hence informed that indiscretion or sinne is not alwaies the cause of contempt For Christ is disallowed and yet was without all spot of indiscretion or guile Seuenthly and chiefly we should look euery one to our selues that wee be not of the number of those that disallow Christ. For Christ is still disallowed of men and if any ask Question Who are they that in these daies be guilty of disallowing of Christ Answer I answer Both wicked men and godly men too Wicked men disallow him and so doe diuers sorts of them as First Hereticks that deny his diuinity or humanity or his sufficiency or authority or his comming as did those mockers mentioned 2. Pet. 3. Secondly Schismaticks that diuide him and rend his body mysticall 1. Cor. 1.10 Thirdly Pharises and merit-mongers that by going about to establish their owne righteousnes deny the righteousnes of Iesus Christ Rom. 10.4 Fourthly Apostataes that falling from the fellowship they had with Christ would crucify him againe Heb. 6.2 Pet. 2. Fiftly Epicures and prophane persons that will sell Christ for a messe of pottage with Esau and loue their pleasure more then Christ Heb. 12.16 2. Tim. 3. Sixtly Papists who therefore hold not the head because they bring in the worship of Saints and Angels Col 2.19 Seuenthly Whoremongers and fornicators who giue the members of Christ vnto a harlot 1. Cor. 6.15 16. Eightthly Reuilers that speak euill of the good way of Christ and reproach godly Christians especially such as despise the Ministers of Christ. For hee that despiseth them despiseth Christ himselfe Math. 10. Ninthly Hypocrites that professe Christ in their words but deny him in their workes Tenthly the fearfull that in time of trouble dare not confesse him before men Mat. 10. Eleuenthly All wicked men Because they neglect their reconciliation with God in Christ and will not beleeue in him nor repent of their sinnes All that will not bee reconciled when God sendes the word of reconciliation vnto them Esay 52.11 Secondly godly men sinne against Christ and are guilty of disallowing him 1. When they neglect the establishing of their hearts in the assurance of faith 2. When they faint and wax weary of praier and trusting in God in the time of distresse Luke 18.1 8. 3. When our harts wax cold within vs and are no inflamed with feruent affections after Christ We neglect him when we do not highly esteem him aboue all earthly treasures Phil. 3.9 The fourth thing affirmed of CHRIST is that hee is chosen of GOD. Chosen of God This is one thing wee must carefully knowe and effectually beleeue concerning Christ namely that he is chosen of God This was conscionably beleeued concerning him as appears Esay 42.1 and 43.10 and 49.2 Mat. 12.18 Now Christ may be said to be chosen of God in diuers respects First as hee was from all eternity appointed and ordained of God to bee the Mediator and Redeemer of all mankinde 1. Pet. 1.20 Secondly as he was called peculiarly of GOD from the womb by a speciall sanctification vnto his office Esay 49.1 Thirdly as hee was by solemn rites inaugurated vnto the immediate execution of his office as by baptism and the voice from heauen c. Mat. 3. Fourthly as hee was approued of God and declared mightily to bee the Sonne of God and the Sauiour of the world by the glory done to him of God notwithstanding the scorns and oppositions of the world Esay 49.7 The vse may be both for Information and Instruction For hence we may bee informed concerning diuers things First that Gods work shall prosper notwithstanding all the scorns or oppositions of men God's choice is not hindred but Christ is separated and sanctified and appointed to
thus two things are implied for our information The one concerns Ministers the other concerns the hearers First Ministers may hence take notice of it that there can neuer bee hope they should perswade with all their hearers for sacrifices were heer and there once taken out of the whole herd And besides the hearers may hence see that they are neuer so effectually wrought vpon till they can giue themselues ouer to their Teachers and to GOD to obey in all things though they perswade them to leaue the world and binde them to the cords of restraint in many liberties they took to themselues before yea though they let their hearts blood by pearcing their soules with sorrow for their sins euen to the death of their sinnes 2. Cor. 8.5 and 7.15 Secondly at the day of Iudgement also Ministers shall offer vp their hearers to God so many of them as are found chaste virgins vnto Christ to whom they had espoused them before in this life 2. Cor. 11.3 And thus Ministers before they dy must make ready their accounts for the soules of their people Heb. 13.7 And thus of the sacrifices of Ministers Ministers haue another sacrifice too viz. the particular texts or portions of Scripture which they chuse out and diuide to the people as consecrated for their vse For diuers think that that phrase of cutting the Word of God aright is borrowed from the Priests manner of diuiding the sacrifices and especially from the Priests manner of cutting the little birds The little birds is his text chosen out of the rest and separated for a sacrifice which hee must so diuide as that the wings bee not cut asunder from the body that is he must so diuide his text that no part be separat from a meet respect of the whole Leu. 1.17 and 5.8 2. Tim. 1.15 Secondly the Martyrs likewise haue their sacrifices and that is a drink-offring to the Lord euen their owne bloud this part is readie to bee powred out as a drink offring to the Lord for the Church Phi. 2.17 2 Tim. 4.6 and though we cannot bee all Martyrs yet we should all deny our owne liues in the vowes of our hearts to perform our couenant with God if euer wee be called to die for Christs sake and the Gospel Thirdly the sacrifice of rich men is almes and wel-doing and those sacrifices they are bound vnto to offer them continually Heb. 13.16 Philip. 4.18 Prou. 3.9 Almes is as it were the first fruites of all our increase But then wee must remember that our almes bee of goods well gotten For else God hates robbery for burnt offering Isaiah 61.8 And in giuing wee must denie our selues and not seeke our owne praises or plenary merit in it for it is a sacrifice clean giuen away from vs and consecrated only to God and the vse of his spirituall house the Church And thus of the sacrifice proper to some Christians There are other sacrifices in the Gospel now that are common to all Christians And these are diuers For fiâ—st Christ is to bee offered vp daily to God as the propitiation for our sins God hath set him forth of purpose in the Gospel that so many as beleeue may daily run vnto him and in their prayers offer him vp to God as the reconciliation for al their sins and this is the continuall sacrifice of all Christians Without this there is the abomination of desolation in the temple of our hearts This is the end of all the ceremonious sacrifices the substance of those shadowes Those sacrifices serued but as rudiments to instruct men how to lay hold vpon Christ and to carry him into the presence of God and laying hands vpon his head to plead their interest in his death who was offered vp as a whole burnt sacrifice for their sinnes Wee are Christs and Christ is giuen vnto vs as our ransome wee must euery day then lay hold vpon him and see him bleed to death for our sinnes and bee consumed in the fire of Gods wrath for our sinnes Secondly a broken and contrite heart is a sacrifice God will not despise yea such hearts are the sacrifices God especially cals for from men Hee euer loued them better then all the outward sacrifices in the Law Psal. 51.17 It is the heart God cals for and yet not euery heart but a heart wounded with the knife of mortification that is cut and bleedeth in it selfe with godly sorrow for sinne and is broken and contrite with the daily confession of sinne This is required of all Christians and this very thing makes a great deale of difference between Christian and Christian Thirdly praier and thanksgiuing to God are Christian and holy Sacrifices as many scriptures shew Psal. 141.2 Heb. 13.15 Hos. 14.4 Psal. 51.21 Fourthly we must offer our selues our soules and bodies as a liuing sacrifice to God Rom. 12.2 2. Cor. 8.5 and that First in respect of obedience deuoting our selues vnto God liuing to him and wholy resolued to be at his appointment Psal. 40.6 Loe I come to doe thy will this is in stead of all burnt offerings Secondly in respect of willingnes to suffer affliction of what kind soeuer as resoluing that through many afflictions as through so many flames wee must ascend vp to heauen as the smoak of the incense or sacrifice on the Altar Acts 14.21 Hence are trials called fiery trials 1. Pet. 4.12 Thus of the kindes of sacrifices which remaine vnto Christians The lawes about those sacrifices follow For there bee many things to to be obserued by Christians in their sacrifices if they would euer haue them acceptable to God which the shadowes in the old law did euidently signify as First the sacrifice must bee without blemish Malach. 1.7 which the same Prophet expounds Malach. 3.11 Our offrings must be pure offerings wee must tender them in the sincerity of our hearts Our sacrifices are without fault when wee iudge our selues for the faultinesse of them and desire they might haue no fault Secondly it must bee presented before the Lord and consecrated to him which signified that we must walk in Gods presence and doe all in the sight of God deuoting all to his glory Genes 17.1 Mic. 6.8 Thirdly our sacrifices must bee daily some kindes of them There were sacrifices euery day in the Temple and it was an extreme desolation when the sacrifices ceased so it must bee our euery daies worke to imploy our selues in some of those spirituall sacrifices Heb. 13.15 Fourthly There must bee an Altar to consecrate the gifts Math. 23.19 This Altar is Christ who is the onely Altar of Christians Heb. 13.10 Reuel 8.3 No seruice can be acceptable to God but as the Apostle heere saith by Iesus Christ We must doe all in the name of Christ Col. 3.17 Fiftly there must bee fire to burne the sacrifice This fire is holy zeale and the power and feruencie of the spirit in doing good duties The fire on the Altar first
deuote our selues vnto godlinesse that thereby we may proue what this good and acceptable will of God is Let vs try Gods acceptation and wee shall certainly finde it shall go well with the iust Rom. 12.1 2. Yea wee should from hence gather much encouragement to imploy our selues in piety and mercy It is enough if God accept of vs. Quest. But what should we doo that we may be sure our sacrifices be accepted of God How shall we knowe when God doth accept our seruice in any holy duty Ans. That a mans conscience may be soundly established in this point of God's acceptation we must look to three things First that the person be sanctified None but Priests must approach to offer sacrifice to God They that are in the flesh cannot please GOD Rom. 8.8 The sonnes of Leui must bee purified and refined as the siluer is refined before their offring will bee pleasing Mal. 3.3 4. When the Lord reiected with so much disdain the sacrifices of the Iewes hee shewes what they should haue done to please him they should haue washed themselues by true repentance and put away the euill of their works Esay 1.11 16. Onely the works of the penitent cannot bee accepted if the person be not in fauour the works are hated For they are sanctified by the holy Ghost Rom. 15.16 Secondly that the manner of performing our seruice bee right there are diuers things in the manner are hatefull and diuers things pleasing The things specially hatefull are first beloued sinnes secondly hypocrisie thirdly malice and fourthly luke-warmnesse The sacrifice is lothsome if it be blinde or lame or blemished that is if men bring to Gods seruice the loue of any foule sinne the seruice is lothsome Malach. 1. So if mens hearts be carried away with continuall distractions that seruice is lost this is To come neer to God with our lips when our harts are farre from him Hypocrisie is leauen as beloued sin is hony both forbidden Again when a man comes to God's work and hath not forgiuen his brother hee keeps the Feast with some leauen his Passeouer is defiled nor can his own sinnes be forgiuen because he forgiues not Mat. 6. 1. Cor. 5.8 Finally luke-warmnesse is like a vomit to God when wee are neither hot nor cold They are lothed like the Laodiceans Reuel 3. There are other things wonderfull pleasing to God as First when a man doth whatsoeuer he doth in the Name of Christ this is the Altar that sanctifieth the gift and the sacrifices are heer acceptable through Iesus Christ Heb. 13.15 Col. 3.17 Secondly when our works are soundly powdered with salt that is when we soundly confess our owne vnworthinesse and giue all glory to God in Iesus Christ. Thirdly when wee loue mercy and piety accounting it our delight to doo God's will and thinking our selues greatly honoured to bee admitted to doo this seruice Mic. 6.8 2. Cor. 8.5 Fourthly when we can bring faith that is a heart well perswaded of God so as wee can beleeue all good of him and his mercy Without faith no man can please God Heb. 11.6 and God takes no delight in him that withdraweth himself through vnbelief Heb. 10.36 37. Fiftly when it is our euery-daies work Sacrifice will please God if it be continuall Hebrewes 13.15 Thus of the second thing Thirdly wee may knowe that our sacrifice is accepted if the Lord burn it to ashes with fire from heauen Thus God did put a difference between the sacrifice of Cain and Abel by some visible signe and though wee may not limit God and expect he should answer vs by visible signes yet God hath not left vs without testimony of his fauour For by his word of promise and by his Spirit bearing witnes to our spirits hath hee manifested euen from heauen his acceptation and in particular when the beleeuer stands before the Lord with his sacrifice duely offered when the Lord doth â—uddenly fill his heart with the cloud of his presence or warm his soule with the ioyes of the holy Ghost what is this but the signe of his acceptation Question What if we be accepted in our seruice of God what great thing is that to vs Answ. When God accepts thine offrings thou maist be assured of three things First that all thy sins bee forgiuen thee God hath purged away thine iniquity he hath receiued an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell vnto God he reioyceth ouer thee with ioy Phil. 4.18 Thirdly it is a pledge vnto thee that God wil supply all thy necessities out of the riches of his glory in Iesus Christ our Sauiour Phil. 4.19 Verse 6. Wherfore also it is contained in the Scripture Behold I put in Sion a chief corner-stone elect and precious and hee that beleeueth therein shall not be ashamed HItherto of the proposition of the exhortation The confirmation follows where the Apostle giues reasons why wee should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priuiledges of Christians vnto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7 8. In the testimony of God obserue first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concerns either the giuing of Christ for the good of the Church or the safety of the Christian that by faith receiueth Christ. The giuing of Christ is exprest in these words Behold I lay in Sion a chief corner stone elect precious the safety and happinesse of the Christian that receiueth Christ in these words And hee that beleeues in him shall not be confounded First of the place where this testimony is found viz. in the Scripture By the Scripture is vsually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy Ghost But heer he means it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word giues vs occasion to consider of the nature of these Books and of their vse and of their excellency and of their harmony These Books are called Scripture because they contain in writing the whole will of God necessary to be knowne of vs they are the Treasures of all truth The doctrine which was before deliuered by tradition for 2000 yeers was afterwards written down and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible aboue all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceedes
their horrible fall Which should teach vs to learn of God to doo likewise towards all our enemies and withall it may much comfort vs. If God will do thus with his enemies what will he do with his owne children and seruants how will hee honour and reward them and if the notorious oppositions of the Pharises cannot hinder God's acknowledging of that little goodnes was in them how much lesse shall the meer frailties of the Godly that will doo nothing against the truth though they cannot doo for the truth what they would hinder the glorious recompense of reward and acceptation with God! Thirdly we may hence note that Christ and Religion and the sincerity of the Gospell may bee disallowed opposed by great learned men by such as are of great mark in the Church euen by such as were Gouerners of the Church in name and title Quest. 1. Two questions do easily rise in mens mindes vpon the hearing of this doctrine The first is Whence it should bee that learned men who haue more means to vnderstand the truth than other men and by their calling more especially tied to the study of all truth yet should be drawne to oppose or reiect Christ and the truth Ans. I answer that this may come to passe diuersly First sometimes it is because of their ignorance neither may this seem strange that they should be ignorant for though they may be very learned in some parts of study yet they may be very blockish in some other Besides the naturall heart of man doth not take any great delight in the study of the Scriptures and therefore the answer of Christ was proper Yee erre not knowing the Scriptures or the power of God Secondly in some it is because of their secret Atheisme Many learned men bee very Atheists in heart and such were some of the Pharises for they neither knew the Father nor Christ as he chargeth them Thirdly some haue a spirit of slumber they haue eies and yet cannot see as in the case of some of those Pharises they could not apply the very things themselues spoke For being asked about the King of the Iewes Matth. 2. they could answer directly out of the Scriptures and giue such signes of the Messias as did euidently agree to Iesus Christ and yet these men were so infatuated that when God shewes them the man to whom their owne signes agree they cannot allow of him Fourthly in some it is enuy They are so fretted at the credit and fame of Christ or such as sincerely preach Christ that for very enuy they striue to destroy the work of God and to disparage the progresse of the Kingdome of Christ they cannot endure to see all the world as they account it to follow Christ. Fiftly in others it is ambition and desire of preeminence and the quiet vsurpation of the dignities of the Church that they alone might raign and be had in request this no doubt moued the Pharises and was the cause why Diotrephes made such a stir in the Church Sixtly in others it is couetousnes and desire of gain These are they that account gain to be godliness as the Apostle speaks and such were some of the Pharises Luke 16.14 Seuenthly in others it is a wilfull and malitious hatred of the truth and such was it in those Pharises that were guilty of the sin against the holy Ghost Quest. 2. But how shall a simple ignorant man stay his heart and bee settled in the truth when the wise and learned men of the world oppose it how can he tell it is the truth which they reiect who haue more learning and wit than hee Ans. I answer A simple and single-hearted Christian may some-what be helped against the testimony of those wise men of the world if hee mark but their liues for vsually by their fruits they may bee knowne Mat. 7. For commonly such as oppose Christ and the Gospell or the sincerity of the Gospell are men that may be apparantly detected of profanenesse as our Sauiour Christ shewes by diuerse instances in the Pharises Mat. 23. But because sometimes the messengers of Satan can transforme themselues into Angels of light therefore I answer secondly that all the Godly haue the sure Word of the Prophets and Apostles which may bee the touch-stone to try the opinions of men by which in the points absolutely necessary to saluation is euident and plain and infallible to the Law and to the Testimonies if they speak not according to these it is because there is no light in them Esay 8.20 And that they may bee sure let them pray to God to teach them for hee hath promised to teach the humble his way if a man come to God with an humble minde and with desire of reformation of his life in that hee knowes God hath bound himself to shew him his will Psal. 25.9 Iohn 7.17 Besides euery childe of God hath the Spirit of God in his heart who knoweth the things of God which indited the Scriptures and is the onely supreme Iudge of all controuersies Hee that beleeueth hath a witnes in himself the Spirit working much assurance in his heart and anointing him with ey-salue and leading him into all truth And by this help the entrance into the Scriptures giues light to the simple Vse The vse of the point then is First to informe vs concerning that great Iustice of God in hiding his truth from the wise and reuealing it to babes and children or infants which our Sauiour and Saint Paul take notice of Secondly to confirme vs against the sinister iudgement of worldly-wise and learned men and in matter of religion not to be swaied by that inducement since it is thus plainly told foretold Thirdly to confute the Papists that plead vnto the ignorant that their religiō is the right because it is hath bin maintained by such a number of Popes Cardinals which haue excelled in learning greatnes of place for heer we see the builders reiect the head stone of the corner Fourthly to shew vs that whatsoeuer wicked wise great men pretend yet their quarrell is against Christ and his Kingdome Fiftly to reach vs therefore to pray for our teachers and gouernors that God would guide them by his good Spirit and assist them in their callings c. Sixtly to bee more thankefull to God when the Lord giues vs builders not in name onely but in deed that settle about Gods work with all their hearts and labour with all faithfulnes to promote the Kingdome of Christ. Hitherto of the Persons The cause of their punishment is their refusing of Christ. Refused They refused Christ they disallowed him as vnfit for the support of the building They cast him away as rubbish they reiected him or accounted him as a reprobate Christ is refused or disallowed many waies First when the Gospel of Christ is contemned or neglected that is when men neglect or contemne the doctrine of saluation by
whole world is their kingdome in which they raigne they are heirs of the world Rom. 4. and so our Sauiour saith They inherit the earth Matthew 5. Fourthly their owne hearts are as a large Kingdom in which they sit and raign gouerning and ruling ouer the innumerable thoughts of their mindes and affections and passions of their harts among which they doo iustice by daily subduing their vnruly passions and wicked thoughts which like so many Rebels exalt themselues against the obedience should be yielded to Christ the supreme Lord and Emperor as also by promoting the weal of all those sauing graces which are placed in their hearts nourishing and lifting vp all good thoughts and cherishing all holy desires and good affections conscience beeing by commission the chief Iudge for their affairs of this whole Kingdome Fiftly it is something royal and which proues them to be Kings they haue a regall supremacy A King is he that iudgeth all and is iudged of none such a one also is euery spirituall man said to be 1. Cor. 2. vlt. Sixtly they prooue themselues Kings by the many conquests they make ouer the world and Satan sometimes in lesser skirmishes somtimes in some main and whole battels Ob. Might some one say Is this all the Kingdome of a Christian This is infinitely belowe the magnificence and honour of an earthly kingdome c. Sol. GOD hath done more for the naturall man or for the nature of men for prouiding means for this spirituall Kingdome than in opening a way for earthly Kingdomes which may appear by diuers differences For First none but great men and of great means can attain to the Kingdome of this world but heer the poor may haue a Kingdome as well as the rich Blessed are the poor in spirit for theirs is the Kingdome of heauen Secondly while the father liues the little childe cannot raign whereas in this Kingdom little-ones attain to the Kingdome and safely hold it Mat. 18. Thirdly this kingdome is of heauen whereas the others are onely of the earth Fourthly these Kings are all iust there is none vnrighteous can possesse these thrones They are all washed iustified and sanctified There is not a drunkard a railer a buggerer an adulterer a murtherer or any the like amongst them which is no priuiledge belonging to the kingdome of this world Rom. 14.17 1 Cor. 6.9 10 11. Gal. 5.21 The godly are Kings such as Melchisedech was somewhat obscure in the world but they raign in righteousnes in peace none like them Heb. 7. Fiftly the godly haue receiued a kingdome that cannot be shaken Their kingdom is an euerlasting kingdome Heb. 12.28 But all the kingdomes of the world may be and haue beene shaken and will be ruined and end whereas the godly that set out in soueraignty ouer lesser dominions and with lesse pompe yet increase so fast till at length they attain the most glorious Kingdom in the new heauens and new earth The vse of all this may be diuers First for singular comfort to the godly what account soeuer the world makes of them yet heere they see what God hath ordained them vnto It matters not for the worlds neglect of them for Gods Kingdom comes not by obseruation and in particular it should comfort them in two causes First in matter of seruice when they come to stand before the Lord they must know that they are honourable in Gods sight He respects them as so many Kings in his presence Secondly in the mortification of vices they haue receiued power authority as Kings and therefore no rebellious conuersation can so exalt it selfe but it may be subdued The oyle of God is vpon them and what can the greatest Rebels doe against the power of the King But secondly withall heere is terror to wicked men For this is the priuiledge onely of the godly and it is certaine that wicked men are in Gods account as base as the godly are honourable they are thrust besides these thrones And so both sorts of wicked men For not onely openly profane men are to be smitten with this terror but also hypocrites It is true indeed that hypocrites act the parts of Kings but they are onely such Kings as Players are vpon a stage they speake of the words or the words of Kings but are not indeed For they are by the wiser and better sort accounted as Rogues and the scum of the people euen so are wicked men in Gods account neither will their outward shewes helpe them For the Kingdom of God is tried not by words but by the power of it 1. Cor. 4.20 And withall vnruly Christians may be hence checked such as will not be ruled by their teachers such were the Corinthians they raigned without Paul and their godly teachers But the Apostle wisheth they were indeed Kings or did indeed raigne Why bearest thou the name of a King and canst not rule thy passions Thirdly diuers vses for instructions may bee hence gathered for First we should hence learne to honour poore Christians They are spirituall Kings as well as the Kings of the earth and wee knowe what a stirre wee would make to entertaine the Kings of this world Iam. 2.5 Secondly wee should hence bee stirred vp in desire after this Kingdome to pray for it that it may come and that God would count vs worthy of such a Kingdom Math. 6. 2. Thes. 1.5 and to this end wee should looke to two things First that we seeke this kingdome first aboue all other things Mat. 6. Secondly that we should refuse no paines nor handship for the entertainment of true godlines This Kingdom of heauen should suffer violence and the violent only will take it by force It is an easy thing for Iohn to be a partner in the patience of the bretheren when he is a partner with them in the Kingdom of Iesus Christ Reuel 1.9 It is no great thing men can suffer if wee consider it is for a Kingdome and the want of outward things should the lesse trouble vs if God make vs so rich in spirituall things Thirdly wee should hence especially learne to liue in this world like Kings and this Christians should shew First by declaring their conquest ouer the passions and desires of their owne hearts It is a royall quality in a Christian to bee able to shew all meeknes of minde and temper and sobriety in being able to deny vnto himselfe what may not bee had without sinne or offence Hee that winnes the conquest ouer his owne heart is greater then hee that winnes a City Secondly putting on the Lord Iesus The righteousnes of Christ is the robe of a Christian and since all the life of a Christian is a high feast hee should alwaies put on his robe to distinguish him from all other men and this righteousnes is both the imputed righteousnes of Christ as also the inherent vertues of Christ. Thirdly by seruing the publick Kings are the common treasure of the subiects
wear the badges of righteousnes The vncircumcised were accounted vnholy and the Iewes a holy nation because being circumcised they had the signe of righteousnes so are Christians holy by Baptism sacramentally Fiftly they are holy in regard of separation from the wicked and the World A thing was said to be holy in the Law which was separated from common vses to the vse of the Tabernacle so are the Godly holy because separated from the vnholy But chiefly the Godly excell for holinesse if we respect the holinesse First of justification they are holy by the imputation of the perfect holinesse of Christ and so are they as holy as euer was Adam in Paradise or the Angels in heauen Secondly of sanctification they haue holinesse in their natures and they practise holinesse too and thus they are holy in heart and by inchoation They haue grace in all parts though not in all degrees they are not destitute of any sauing or heauenly gift 1. Cor. 9.11 And this kind of holinesse must not bee slighted or meanly accounted of for first it is a holinesse wrought by the holy Ghost Secondly it is presented to God by the intercession of Christ whereby all imperfections are couered And thirdly it is acknowledged in the couenant of grace which admits of vprightnes and sincerity in stead of perfection which in the other couenants were required Thirdly they are holy in hope because they look for perfect holinesse in nature and action in another world There is a righteousnes which they wait for that exceeds all the righteousnes that euer was in any man in this world Christ Iesus excepted But I conceit it is the holinesse of sanctification which is heer meant Now this holiness consists either of mortification or viuification Mortification is imploied about the subduing of corruptions and viuification about qualifying the heart and life of the beleeuer with holinesse Viuification also is exercised either about new grace in the heart or new obedience in the conuersation I take it the later is heer meant and so the Apostle intends to say that no people are like the belieuing Christians for the holinesse of their conuersation Vses The vse of this point may bee first for great encouragement to the true Christian notwithstanding all his infirmities with which he is burdened and therefore hee should take heed that he be not wicked ouer-much Eccles. 7. that is hee should not think to vilely of himselfe For though hee be guilty of many sinnes yet hee is truely holy and that many waies as was shewed before God hath done great things for him that hath giuen him a holy head and a holy calling and especially that he hath already made him perfectly holy by Iustification and will make him perfectly holy in Sanctification in another world yea hee ought to take reason of comfort for his holines of Sanctification as for the reasons before so the verie holines of his conuersation is much more exact then is the conuersation of the wicked or then was his owne before his calling And withall this should much stirre vp godly men to the care of sound holines in their conuersation and the rather because first they were redeemed from a vain conuersation by the bloud of Christ 1. Pet. 1.18 Secondly they should much thereby aduance the profession of true Religion Phil. 1.27 Thirdly because a holy conuersation is a good conuersation God requires nothing of vs to doe but it is all faire work and good for vs whereas when wee haue done the Diuel the world and the flesh work that which was extremely ill for vs. Fourthly wee hold our profession before many witnesses many eies are vpon vs and the most men are crooked and peruerse 1. Tim. 6.12 Phil. 2.15 and the best way to silence foolish men is by vnrebukeablenes of conuersation 1. Pet. 2.15 Fiftly our heauenly Father is heereby glorified Math. 5. and 6. Sixtly it will bee a great comfort to vs in aduersity 2. Cor. 1.12 Lastly great is our reward in heauen For heereby will bee ministred aboundantly an entrance into the glorious Kingdome of Iesus Christ 2. Pet. 1.11 But then wee must looke to diuers rules about our conuersation that it may bee right for First it must be a good conuersation in Christ 1. Pet. 3.16 Secondly it must bee a conuersation discharged from those vsuall vices which are hatefull in such as professe the sincerity of the Gospell and yet common in the world such as are lying wrath bitternes rotten comunication or cursed speaking or the like Eph. 4.25 Col. 3.8 1. Pet. 1.14 Thirdly it must bee all manner of conuersation 1. Pet. 1.15 we must shew respect to all Gods commandements at home and abroad in religion mercy righteousnesse or honesty Fourthly wee must shew all meeknes of wisdome when wee heare outward praise or doe good or are to expresse our selues in discourse or otherwise Iam. 3.13 2. Cor. 1.12 And that wee may attaine to this holines of conuersation First wee must walk according to the rule of Gods Word and let that bee a light to our feet and a lanthorne vnto our pathes Gal. 6.16 Ioh. 3.21 Secondly wee must set before vs the pattern of such Christians as haue most excelled that way Phil. 3.17 and walke with the wife Thirdly especially as obedient children wee should learne of our heauenly Father to fashion our selues according to his nature and in all conuersation striue to be holy as hee is holy and as it followes in this verse wee should study and striue to shewe foorth the vertues that were eminent in Iesus Christ 1. Pet. 1.15 16. and 12.10 Thirdly in so much as holines is the prerogatiue of a Christian it should teach all sortes of men to try themselues whether they haue attained true holines or no so as they bee sure their holines exceed the holines of the Scribes and Pharises For else they cannot enter into the Kingdome of heauen For a Christian must haue that holines of conuersation which no wicked man can attaine vnto Now that this triall may bee done effectually I will shew wherein the holines of a true Christian exceedes the holines First of a meere ciuill honest man Secondly of the most glorious Hypocrite First for the meere ciuill honest man the true Christian exceedes his righteousnes both in the righteousnes of faith and in the internall holines of the heart and the power of holy affections but because it is holines of conuersation which is especially heere meant I will touch the differences in conuersation and so First they differ in one maine cause of orderly life For the holines of the godly Christian proceedes from a regenerate heart whereas the meere ciuil man is so naturally or onely by restraining grace Hee hath not beene in the furnace of mortification for sin Secondly the meere ciuil honest man glories in this that hee paies euery man his owne and is no adulterer or drunkard or the like notorious
so he doth two waies First by remoouing what might hinder the work as the displeasure of God and the curse of the Law which he did by being made sin for vs 2. Cor. 5.22 Secondly by purchasing and bringing to light immortality and also the people that should possesse it which purchase he made with his owne bloud Acts. 20.28 2 Tim. 1.9 10. Thirdly then God sends the Word of reconciliation furnishing men with gifts to preach the Gospell and so vseth their ministery of reconciliation as the onely ordinary meanes of calling men 2. Cor. 5.18 19. Rom. 10.14 17. Fourthly the Spirit of Christ doth inwardly perswade the harts of men to receiue the Word and so to be reconciled to God The vse of this doctrine of our Christian calling may serue both for instruction and for terror for instruction and so it may teach First vnregenerate men in the Church as euer they would bee saued to awake to the care of of their calling Eph. 5.14 and to bee entreated while they haue the ministry of reconciliation 2. Cor. 5.20 and to open when Christ knocks Reu. 3.21 taking heede they be not as the horse or Mule Psal. 32.9 and that they may prosper in this work of their calling they must looke to two things 1. That they be not hardned through the deceitfulnes of sin Heb. 3.13 2. That they despise not professing but account the feet of them that bring the glad tidings to be beautifull Esay 52.9 There are foure reasons assigned by the Apostle Heb. 3 c. Fourthly why men should be ruled when Christ graunts them the meanes First because it is to day they know not how long they shall haue the meanes Heb. 3.7 c. Secondly because of all deceits it is most miserable to bee deceiued of the things offred vs in the Gospel verse 13. Thirdly because God is extremely grieued and prouoked by our neglects herein verse 16. Fourthly because else we shall faile of the promise of entring into his rest Heb. 4.1 2. Secondly godly men should hence learne diuers things First to be diligent aboue all things to make their calling sure now there be diuers signes of a true effectuall calling such as these As 1. The opening of the heart to receiue the Word of God and to attend the things which are spoken Acts 16.14 whereby they are inabled to heare as the learned Esaiah 51.6 2. The wearines of heart vnder the burthen of sin Math. 11.29 9.13 3. The answere of the heart to the voice of Christ consenting to obey and to enter into couenant with God Esaiah 1.18 19. 4. The taking away of the detestable things their abominations from them Ezech. 11.17 21. Col. 2.11 5. The knitting of the heart to the godly 6. The remoouing of the stony heart and the planting of the heart of flesh Ezech. 11.19 7. The vertues of Christ as in the coherence in this text 8. In generall the truth of our calling appears by the demonstration of the spirit power The holy Ghost quickning the heart to new obedience called the manifestation of the spirit Secondly it should teach them to striue to walk worthy their calling for the manifestation of the spirit was giuen to profit withal we are therfore called that we might be to the praise of his rich grace Now that we may walk in some measure as becomes this great gift of God First wee should be humble and not wise in our own conceit though hardnes lye yet vpon the hearts of some Rom. 11.25 30 31. For the winde blowes where it listeth and the Spirit of Christ workes where and when it pleaseth him Iohn 3. and wee haue nothing but what wee haue receiued Secondly wee should bee exceeding thankfull to God for his rich grace in our calling And the rather 1. Because this is no common fauour but in speciall grace communicated to vs For no man commeth but whom the Father draweth 2. Because it was done without respect of our owne works without al desert on our part 2. Tim. 1.9 For God called vs that were worldly carnall naturall sinfull men strangers from the life of God dead in sins seruing the lusts and diuers pleasures yea such as neuer sought God wee were miserable sinners Ephes. 2.1 12. Mat. 13. 3. Because of the meanes and manner of our calling God the Father worketh his part I work saith our Sauiour An excellent work when such workmen are needfull to it and in this work the ministration of the spirit exceedes in glory 2. Cor. 3.7 8. and it is a holy calling wherewith hee hath called vs 2. Tim. 1.9 4. Because they are so great happinesses to which hee hath called vs As to the fellowship of his Sonne To be sonnes and heires with him 1. Cor. 1.7 and to a Kingdome and so great glory 1. Thes. 2.12 2. Thes. 2.14 5. Because Gods gifts and calling are without repentance Hee will neuer repent that hee hath so called vs Rom. 11.29 Esay 54.7 8 9 10. Iam. 1.17 And thus of the second way by which wee should shew our selues desirous to walk worthy of our calling 3. Wee should shew this by well doing we must bee carefull to maintaine good works Tit. 3.8 For wee were called that we might serue him in holinesse and righteousnesse all the daies of our life Luke 1.74 75. 4. Wee should therefore liue contentedly when wee are assured of the work of Christ in calling vs with such a calling Iacob should not now bee ashamed nor his face wax pale Esay 29.23 24. 5. Wee should in our particular bee carefull to rest where wee are in the doctrine wee haue learned and beene taught and not bee carried about with euery wind of Doctrine Eph. 4.11 12 14. Thus as the vses are common to the Godly in generall Thirdly Ministers in particular from the consideration of this doctrine of our calling by Iesus Christ should learne to preach Christ and him crucified and to deny the excellency of wisdome or words that mens faith may bee in the power of Christ It is Christ must giue them increase they should learne of Paul 1. Cor. 2.2 4 5. One thing by the way I might note concerning the time of our calling we should not bee curious about that to knowe the day or hower when it was but wee must rest satisfied to know that wee are the Called of Iesus Christ. And thus of the vses for instruction Vse 3. Hence also may bee concluded much terror to wicked men that are not called in that this work of calling is the dore of all grace communicated to vs Now wicked men not called are of two sortes first some outwardly refuse their calling secondly some seem to obey it but it is not effectually both are in miserable case but not both alike For the later are neere the Kingdome of God many times The first sort resist the holy Ghost put the Word of Christ from them refuse
respects there is and in some respects there is not It is true that in respect of the ignorance yet vpon godly men in this life they may say as it is in Iob 19.8 God hath set darknes in our paths and fenced vp our waies or Iob 37.19 Teach vs what wee shall say vnto him for we cannot order ourselues because of darknes sometimes in their afflictions they may say as aforesaid But yet not withstanding there is great difference betweene the state of the godly and the state of the wicked for First the godly are deliuered from vtter darknes altogether Secondly for their darknes in this life it is true they may bee subiect to such darknes as cloudes may make or an Eclipse but the night is cleane passed with them Rom. 13.12 Thirdly though they haue darknes yet they are not vnder the power of darknes Col. 1.13 He that beleeueth cannot abide in darknes but is getting out as one made free and set at liberty Fourthly their darknes is not a grosse and palpable darknes they can see their way and are all taught of God It is no darknes can hinder their saluation Fiftly though their afflictions may increase vpon them yet God will not forsake them but wil shew them great lights the Lord wil be light vnto them for comfort for the present and will send them the light of deliuerance in due time Sixtly they haue their Patent drawn sealed and deliuered them wherby they are appointed to enioy vnspeakeable light and an absolute freedome from all darknes They are children of light and are borne to singular priuiledges in that respect the time will come when there shall be no ignorance no affliction no discomfort any more Thus of their misery and so of the estate from which they are called Now followeth to bee considered their happines to which they are called exprest by the metaphoricall tearme of light and commended by the Epitheton of maruelous Light Light is either vncreated or created The vncreated light is the shining essence of God infinitely aboue the shining light of the Sunne Thus God is light and dwels in that vnapprochable light 1. Iohn 1.6 1. Tim. 6.16 The created light is that which is made and begotten by God whence he is called The Father of lights Iam. 1.17 and this created light is either naturall or spirituall Naturall is the light of the Sunne in the firmament The spirituall light since the fall was all collected and seated in Christ. As God gathered the light of the two first daies and placed it in the body of the Sunne as the originall vessell of light so did the Lord collect and gather the light together after man had falne and placed it in Christ that hee as the Sun of righteousnes might bee the fountaine of light vnto the spirituall world And thus Christ is said to be light Iohn 8.12 the light of the world that lighteneth euery man that commeth into the world Ioh. 1.9 The beams of this light in Christ are diffused all abroad vpon men and so the light communicated from Christ is either temporall or eternall Temporall light is either the blessing of God in Christ making the outward estates of God's seruants glorious and prosperous Iob 29.3 Hest. 8.16 Or else it is that light that shines vpon the soules of men which must bee distinguished according to the instruments of conuaying or receiuing it The instrument of conuaying it is outwardly the Law and the Gospell and inwardly the Spirit of Christ. The instrument of receiuing it in respect of the general will of God is the vnderstanding or in respect of the promise of grace it is faith The Law is a light Pro. 6.23 of the light of the Gospell 2. Tim. 1.10 2. Cor. 4.6 Knowledge is light Acts 26.18 and of the light of faith Iohn 8.12 Eternall light is the light of heauen where the inheritance of the Saints lieth Col. 1.12 Reuelat. 18.19 It is the spiritual light vpon the soules of men the light of knowledge and faith is heer specially meant which is conuayed and increased by the Gospell Doct. The point then hence is cleer that God's seruants in comparison of their former condition are brought into great light The spirituall light shineth vpon euery one that is to bee conuerted Acts 26.18 God hath promised light to euery penitent sinner Iob 33.28 30. Esay 42.16 And Christ was giuen to bee the light both of Iewes and Gentiles Esay 42.7 and 49.6 Hence it is that Christians are said to be the children of light Luke 16.18 Iohn 12.36 yea light it selfe Eph. 5.6 the lights of the world Phil. 2.15 And thus they are so by reason of the light of Iesus Christ shining in their harts through the knowledge and belief of the Gospell All the world is like vnto Aegypt smitten with darknes and the Godly are like the children of Israel in Goshen Vse The vse may bee first for instruction to the Godly since they are called to such light by Christ they should 1. Beleeue in the light since they see now what they do they should establish their hearts in the first place in the assurance of God's loue since his shining fauour sheweth it selfe in the Gospell 2. They should doo the works that belong to the light they may now see what to doo and therefore ought not to be idle but to work while they haue the light 1. Iohn 2.8 And to that end they should daily come to the light that it may bee manifest that their works are wrought in God Iohn 3.21 And they should now abound in all goodnes and iustice or righteousnes truth Eph. 5.8 9. prouing what that acceptable will of God is verse 10. 3. They should therefore cast away the works of darknes and haue no fellowship with the children of the night but rather reprooue them Eph. 5 7. to 14. For what fellowshippe between light and darknes 2. Cor. 6.17 4. They should in all difficulties and ignorances pray to God to shew forth his light and truth seeing they are called to light Psalm 43.3 Vse 2. Secondly godly men should hence be comforted and that in diuers respects First though they may haue many distresses in their estates yet light is risen to their soules though they may for a season suffer some eclipse of their comfort yet light is sowne for the righteous and ioy for the vpright in heart Psal. 97.11 And the more they should bee glad of their portion in light when they behold the daily ruines of vngodly men The light of the righteous reioiceth when the lamp of the wicked is put out Pro. 13.9 In 2. Cor. 4.4 6. there are three reasons of consolations assigned First the light we haue should comfort vs if we consider how many men haue their mindes blinded by the god of this world and of those many of them great wise and learned men Secondly if we consider what darknes we haue liued in God
their secret offences Thus Achan gaue glory to God Iosh. 7.19 And thus the penitent sinner glorifies God when hee cares not to abase himself in the acknowledgement of his owne vilenesse that God may be magnified in any of his attributes or ordinances by it Ier. 13. 16. Mal. 2.2 Fourthly When the prayse of God or the aduancement of his Kingdome is made the end of all our actions This is to doe all to his glorie 1. Cor. 10.31 Fiftly when wee beleeue God's promises and wait for the performance of them though we see no meanes likely for their accomplishment Thus Abraham gaue glory to God Rom. 4. Sixtly when wee publikely acknowledge true Religion or any speciall truth of God when it is generally opposed by the most men Thus the Centurion gaue glory to God Luke 23.47 Seuenthly when men suffer in the quarrell of Gods truth and true Religion So 1. Pet. 4.16 Eightthly when on the Sabbath men deuote themselues only to Gods worke doing it with more ioy and care then they should doe their own worke on the weeke dayes refusing to prophane the Sabbath of the Lord by speaking their owne words or doing their own willes Thus Esay 58.13 Ninthly when men do in particular giue thanks to God for benefits or deliuerances acknowledging God's speciall hand therein Thus the Leper gaue glory to God Luke 17.18 so Psal. 113.4 Tenthly by louing praysing admiring and esteeming of Iesus Christ aboue all men For when we glorifie the Sonne we glorifie the Father Iohn 1.14 11.4 Eleuenthly when wee account of and honour godly men aboue all other sorts of men in the World and so these Gentiles doe glorifie God in that they prayse the Christians aboue all men whom before they reuiled This is one way by which the Gentiles glorified God Thus of the second way of glorifying God which is by acknowledging his glory The third way of glorifying God is by effect when men make others to glorifie God conceiuing more gloriously of him or in praysing God and his wayes Thus the professed subiection of Christians to the Gospel makes other men glorifie God 2. Cor. 9.13 So the fruits of Righteousnesse are to the glory of God Phil. 1.10 So here the good works of Christians do make new Conuerts glorifie God so euery Christian that is God's planting is a tree of righteousnesse that God may be glorified Esay 61.3 so are all Christians to the prayses of the glory of God's grace as they are eyther qualified or priuiledged by Iesus Christ Ephes. 1.7 Vse The vses of all should be especially for instruction and humiliation it should humble vs if we mark the former doctrine in that it discouereth many deficiencies in vs for besides that it sheweth that the whole world of vnregenerate men lieth in wickednes and that as they haue all sinned so they are all depriued of the glory of God and altogether delinquent in each part of making God glorious I say that besides the discouery of the generall and extreme corruption of wicked men it doth touch to the quick vpon diuerse persons euen the godly themselues to giue instance In the first way of making God glorious How meanly and dully doo wee for the most part conceiue of God! How farre short are our hearts of those descriptions of GOD made in his Word Whaâ— strange thoughts come into our mindes at some times Oh! how haue we dishonoured the most High in our vnworthy conceptions of his Iustice Power Eternity Wisdome and Mercy For the second way of glorifying God What heart could stand before his holy presence if hee should examine vs in iustice 1. For our language What man is hee that hath not cause to mourn for his want of language daily in expressing of the praises of God! When did we make his praise glorious haue our mouths been filled with his praise all the day long 2. For our extreme vnthankfulnesse when we meet with GOD himself we haue been healed with the nine Lepers but which of vs haue returned to giue glory to God in the sound acknowledgement of his goodnes to vs It is required we should in all things giue thanks and yet wee haue scarce vsed one word of praise for a 1000 benefits 3. Our slight acknowledgements of sinne our backwardnes to search our waies our carelesnesse when wee knowe diuerse grieuous faults by our selues either auoiding God's presence and making confession for fashions sake neither out of true grief for our sinnes and in a speciall manner doo we fail in those cases of trespasse or sinne that come to the knowledge of others Do we knowledge our sinnes one to another Oh how hard it is to bring vs to bee easie to giue glory to GOD heerin 4. What man is hee that liueth and hath not failed of the glory of GOD about the Sabbath Doo we delight in God's work Haue wee consecrated that Day as glorious to the Lord Haue not our mindes runne vpon our owne waies After what an vnspeakable maner haue we slighted God in his Ordinances Lastly what shall we answer to the Lord for our neglects of Iesus Christ Haue wee glorified the Son or rather haue wee not shamefull wants still in our faith Which of vs can say that he liues by the faith of the Sonne of God and are not our affections to the Lord Iesus extremely dull and auerse Where is the longing desire after him and the â—eruent loue of his appearing And for the last way of glorifying God by effect How vnprofitably and vnfruitfully doo the most of vs liue Who hath praised God in our behalf Whom haue we wonne to the loue of God and the truth Where are our witnesses that might testifie that our good works haue caused them to glorifie God But especially wo be to scandalous Christians that haue either caused wicked men to blaspheme or God's little ones to take offense and conceiue ill of the good way of God if they repent not it had been better for them they had neuer been born And as for wicked men that are openly so to giue a touch of them and their estate they haue reason to repent in sackcloth and ashes if their eies were but open to see what terrour is implied in this doctrine and how God will auenge himselfe vpon them both for their not glorifying of him and for changing his glory and for the opposing of his glory 1. In not glorifying God They haue spent their daies without GOD they haue either not conceiued of him at all or in a most mean and vile manner they haue not honoured him in his ordinances or in his Sabbaths they neuer loued the Lord Iesus in their hearts c. 2. In changing the glory of God they haue done shamefully Some of them haue turned Gods glory into the similitude of an Oxe or a Calf that eateth hay Some of them haue giuen his praise to Images and the works of their hands Some of them haue fixed the glory of their
violence as it were of arguments which shewes that they were wonderfull desirous to charge and instruct the Christians so that if it were possible they might not offend that way and the reasons are diuers many why Christians should bee aboue all men carefull to keepe the lawes of Princes first because by breaking the lawes of men they sinne against God Secondly because euill minded men haue in all ages watched godly Christians to see whether they could finde any fault by them in the matters of the kingdome Thirdly because if earthly Princes bee prouoked it may cause a generall trouble of the Churches the offendors many times suffer not alone but many others vpon displeasure raised by them Fourthly because if earthly Princes be good the carefull obedience of their Subiects may incourage them to bee great helps to religion euen to bee Nursing fathers and nursing mothers to the Churches 1. Tim. 2.2 Fiftly because peruersnesse and contempt and carelesse neglect of the lawes of Princes many times prooues scandalous and VVee must not offend them that are without 1. Cor. 10. 2. Col. 4.5 Many that were somewhat enclined to embrace the sincerity of the Gospell haue beene cast backe and professe that therefore they abhor such people because they obserue their disobedience against humane gouernment either through indiscretion or nice scruples or peruerse wilfulnesse The vse may bee to reproue the carelesnesse of many Christians this way and that for diuerse offenses as first for sluggishnes in not studying the Lawes of the Countries where they liue Some Christians haue a secret iealousie against the lawes of men and doo in heart think meanly of them and vnlesse the equity of the Law stare them in the face they doo without any further consideration securely cast aside the care of it and rush into the breach of it Secondly diuerse Christians doo much sinne against the holy desire and direction of the Apostles in the intemperancie of their words when in ordinary discourse they speak with much scorne of the obseruation of the lawes of men which they vnderstand not A Christian that will not study to be quiet in respect of the laws of men is a singular plague to the Church where he liues Doct. 3. We may hence note that it is necessary for Ministers often to teach their hearers their duty to Magistrates and to shew the power that Princes haue to make lawes to gouern them by And this is fit to be noted because of the strange weaknes and peruersenesse of some Christians that are much offended with their Teachers if they fall vpon doctrine of this nature with any application to the times they mistrust them or censure them to be temporizers and to speak out of flattery or wilfulnesse or the like corruption of conscience I speak not now of such Ministers as plead the rights of Princes onely for their owne ends or in such a manner as they discouer an apparant hatred of godlinesse it self for these are worthy to bee blamed but euen of such Ministers as prooue the rights of Christian Princes with compassion and loue and meeknes without prouoking or reuiling tearms euen these I say are mistrusted and censured though we hear and see in other Scriptures that they are bound to proue and defend the authority of the Magistrate in any thing wherein it is vniustly questioned Doct. 4. It is necessary we should first be taught our duty to God and those things that concerne a religious life and then our duty to man and in particular to Magistrates This the Apostle intimates in that he first instructs them as Christians and then as Subiects and there is apparant reason First in respect of God secondly in respect of themselues and thirdly in respect of the Magistrate First in respect of God for wee are first and chiefly bound to God our first couenant is made with God and we are more behoulding to God than to all the world besides and therefore again to respect his glory and obedience to him in the first and chief place Secondly in respect of our selues and our owne profit we must study God's Lawes as well as the lawes of men yea with our first and chiefe cares and accordingly yield obedience because though by keeping the lawes of men we may liue quietly and safely and with much reputation yet all this will not protect vs against the breach of GOD's Law but the hand of God may pursue vs while we liue and we may be damned in hell when wee die for want of a religious life Thirdly in respect of the Magistrate hee shall haue the better subiects by it good Christians are the best Subiects and the knowledge of Religion and God's Word makes men obey not for feare or custome but for conscience sake and for feare of God's displeasure And besides it makes men humble and charitable humble not to think themselues too good to obey and charitable in not suspecting the meaning of Princes further than they must needs And it restraines the excessiue pronenesse of mens natures that are without Religion apt to speak euil of those that are in authority and chiefly because true Religion will make men pray heartily to God for their Gouerners and GOD himselfe doth spare or blesse them the rather for the praiers of the righteous The vse should be to informe and teach all sorts of men to take heed of separating what God hath ioyned together It is an extreme folly to giue vnto Caesar what is due to Caesar and not to giue vnto God what is due to God and so it were to giue vnto God what is due to God if men could doo it and not to giue to Caesar what is due to Caesar. The respect of God's Laws should make vs more carefull to obserue mans lawes And contrariwise it is a fearfull case that many liue in that think they haue done enough if they liue in obedience in respect of the authority that rules them in the places they liue in they would be much troubled if the Magistrate should be offended with them but are neuer troubled though they prouoke God to his face and they are maliciously foolish that would haue the lawes of men obeyed when they are against the Lawes of God or would haue men so rest in obseruing the iust lawes of men as not to be so forward and busie about the duties of Religion Further a question may be heer asked Why the duty of Magistrates is not heer set downe as well as the duties of Subiects I answer that in those times of the Apostles the Magistrates were without so farre from being Christians that they did for the most part persecute that way and therefore they doo auoid meddling or vndertaking to teach them that would not learn but rather be incensed against such Teachers Besides if this and other Scriptures of the new Testament bee marked wee shall finde that the duty of Inferiours is both more often and more fully taught than
we are free in respect of things indifferent and all things are indifferent that are neyther commanded nor forbidden in the Word of God all the restraints that in the time of the old Testament lay vpon any creature are now taken off so as all the creatures of God are good and lawfull All things are pure to the pure Titus 1.15 1. Tim. 4.4 Rom. 14. so are dayes meates garments c. So as now Christians may vse them or omit them freely note what I say vse as well as omit For some are so singular or simple as to thinke Christian liberty doth onely make reference to omit but not to vse meates garments dayes or indifferent ceremonies whereas they restraine Christian liberty that forbid the vse of those indifferent things as well as they that dislike the omitting onely in vsing men must take heede as hath beene shewed before of the opinion of merit worship or necessity to holinesse or saluation which is that which is condemned by the Apostles Vses The vse may bee first for humiliation to wicked men for hereby is implyed that they are in great bondage and not free for howsoeuer it is true that euery wicked man in Christian Churches is freed from that yoake of Moses lawes yet in all the rest they are in danger still and bondage They stand bound by the couenāt of works to the absolute keeping of the Law because none haue the benefit of the new couenant till they be in the same and so all their faylings of the perfect fulfilling of the Law are imputed to them and they are vnder the execration and all the curses of the Law They are in bondage to the tyranny of their owne sinnes and haue the diuels intrenched in strong holdes in their soules They would bee troubled to know that the diuell did possesse their bodies and yet do not consider that the diuell doth certainely possesse their soules euery wicked man is possessed Besides they are in bondage by these seruile feares they dare not set their hearts in Gods sight It is a death to them nor dare they for Religions sake displease men and the feare of death is like a continuall death to them and for all this they are neuer helped till their hearts be turned to God Secondly we may hence gather the difference betweene the liberty of the new Testament and that in the old In the old Testament godly men were free from the rigour and curse of the Law and from the dominion of sinne and power of the diuels and from seruile feares onely in the new Testament there are these three things added 1. That the doctrine of liberty in the former things is more cleere and more generally reuealed 2. That wee are freed from the Mosaicall Lawes 3. That wee haue liberty in things indifferent A third vse may be for instruction to teach men to try their interest to this freedome For such men onely are made free that beleeue in Christ Iohn 1.12 and resolue to continue in the Word Iohn 8.31 and are weary and heauy loaden Mat. 11.29 and are throughly turned to God 2. Cor. 3.16 17. Lastly our Christian liberty may bee a great comfort to our hearts if we consider seriously the great miseries wee are freed from and the great priuiledges we are freed to and the rather because our freedome proceedes from the tender mercy of God Luke 1.78 and was purchased at a deare rate by Christ 1. Pet. 1.18 and the Patent of it is sealed by the holy Ghost Eph. 1.13 and also because it is graunted to none but the sonnes of God As free These words restraine the grant of our liberty and shew that though we bee made truly free by God yet in diuers respects wee are but as free rather like freemen then so indeed and so we are but as free First in respect of others for by the iudgement of others no freeman can bee knowne infallibly but onely in the coniecture of charity Secondly in respect of our selues and so we are but as free 1. In respect of the rigour of the Law For most Christians through ignorance and vnbeliefe liue vnder the bondage of Legall perfection and so discerne not that vprightnes in the Gospel is accepted in steade of perfection 2. In respect of the malediction of the Law so many Christians are but as free First because they doubt of Gods fauour Secondly because though the curse be remoued yet the things that are cursed are not remoued for the matter of affliction is still the same in respect of which our life may bee said to bee hid with God Colo. 3.3 3. In respect of the power of sin For though the dominion of sinne be taken off yet sinne rebells in the most godly and many times preuailes in a great degree through their security or infirmities Rom. 7. Fourthly in respect of things indifferent whether we respect God or our selues God hath freed vs in respect of right but restrained vs in respect of vse by a threefold commandement viz. of faith of charitie and of obedience to Magistrates The commandement of faith bindes vs not to vse our liberty vnlesse we be fully perswaded of our right that is in things we may either doe or omit at our owne pleasures Rom. 14.6 The commandement of charity in things we may either doe or omit at our pleasure bindes vs not to vse our liberty when the weake brother will bee offended The commandement of obedience bindes vs to submit the vse of things indifferent to the commandement of the Magistrate so as if the Magistrate make ordinances about the vse or restraint of things indifferent God hath bid vs to obey those ordinances and so though we be free still in respect of our right yet we are not now free in respect of the vses of them Againe many Christians binde themselues where God bindeth not sometimes by thinking things indifferent to be vnlawfull and sometimes by thinking themselues free to leaue them but not to vse them Lastly seruile feares doe much darken the glory of Christian liberty in the hearts of many Christians whilst through ignorance or wilfull vnbelief they trouble themselues with conceits that God doth not accept their seruice or when they admit too much respect fear of the displeasure of men or when they vse not the meanes to beare the feare of death in themselues Vse And therefore the vse should bee to teach Christians so to study the doctrine of Christian liberty and so to attend the informing reforming of their own hearts that they may no longer restraine their own liberty in any part of it and withal since in some things we are not fully freed in this life they should the more earnestly stire vp themselues to hope for and long for that glorious perfect liberty in heauen purchased by Iesus Christ. Not vsing your liberty as a cloak of maliciousnes In these words the Apostle remoues the abuse of their liberty The word
are as great as they I meane as great offenders as they as for other reasons it is because they cannot apprehend them Thirdly because hee iudgeth for the breach of most righteous Lawes Fourthly because hee will take no gifts Iob 36.18 19. Fiftly because hee hateth heartily what hee condemnes seuerely so the day of Iudgement is called A day of wrath Rom. 2.5 wheras man may censure other men for such faults as they themselues commit or at least are not moued to the sentence simply out of the disliking of the fault Sixtly because hee is not deceiued with shewes and outward appearances but his Iudgement is according to truth Rom. 2.2 Seuenthly because it is generall according to mens works 2. Cor 5.10 Eightthly because in the day of his Iudgement hee will specially honour the righteous Romanes 2.7 c. Ninthly because when a man can haue no iustice from men hee shall bee sure to haue iustice from God and this is especially heere intended Tenthly because he doth not iudge rashly but as wee see after wonderfull patience and the many daies men haue had of sinning hee appoints his day of iudging Vses The vses may bee diuers for First it shewes the wofull case of wicked men that forget God and in the hardnes of their hearts run on in sinne and so heape vp wrath against the day of wrath Rom. 2.4 5. Secondly it should teach all men that haue any care of themselues to deny all vngodlines and worldly lusts and to liue godly and righteously and soberly in this present world Tit. 2.12 13. Thirdly it should bee a singular comfort to all such as suffer wrongs and iniuries in this world whether in their names or bodies or states or any way let them but bee patient God will doe them Iustice as these places shew 2. Thes. 1.5 Psal. 4.5 Iam. 5.6.7 8. Iude 15. Doct. 6. It is the duty of Gods seruants in all distresses to commit themselues and their causes to God and to his righteous prouidence iudgement This the example of Christ heere shewes vs and there is reason for it First because God requiers wee should doe so as these places shew Psal. 37.5 6. Pro. 16.3 1. Pet. 4. vlt. Secondly because it is not in man to direct his owne way Ierem. 10.23 Thirdly because God neuer disappointed the trust of them that committed themselues to him Nahum 1.7 Pro. 16.3 The vse should bee to teach vs As wee would shew our selues to beare the image of Christ and to bee true Christians to practise this duty and in all cases of wrong danger affliction or temptation but then withall when we haue committed our cause to GOD wee must remember these rules First Neuer to vse ill meanes to get out of distresse Esay 28.16 Secondly not to limit God but to let him doe whatsoeuer pleaseth him Thirdly not to be impatient or troubled but quiet our selues in God and wait and trust in him and if we finde any difficulties we must then roule our way vpon the Lord as the Psalmist saith Psalme 37.5 6 7. Fourthly we must acknowledge him in all our waies and giue him glory when he doth vs iustice Prouerbs 3.6 Verse 24. Who his owne selfe bare our sinnes in his body on the tree that wee being deliuered from sin should liue in righteousnes by whose stripes you were healed HItherto of the manner of the suffering of Christ. Now followes in the fift place the matter hee suffered viz. Hee bare our sinnes amplified by shewing how and that three waies first his owne selfe secondly in his body thirdly on the tree Hee bare our sinnes Christ may bee said to beare our sinnes in two respects chiefely First because hee did vndergoe the imputation of all our sinnes our faults were charged vpon him as our surety Hee was made sinne for vs 2 Cor. 5.21 Hee stood before God's Iustice in our roome Secondly because hee suffered the malediction due to our sinnes by the Law Hee bare our sinnes in being made a sacrifice for sinne Hee became indebted vnto the Iustice of God as our surety to beare the curses of the Law which our sinnes deserued Esay 53.5 8. Gal. 3.10 And as this is true in generall of all the wrath of God and the fearefull things due to our sinnes so if wee mark the story of Christs sufferings we may obserue how the sinnes of our first parents and our owne light heauily vpon his back God suffering our sinnes to bee charged vpon him in a speciall fiâ—nes of the iudgement to our sinnes and that wee may note both in the circumstances of our sinning and in the sorts of sinnes For the circumstances The first Adam sinnes in a garden The second Adam suffers fearefully for sinne in a garden The second Adam suffers on a tree and so beares the sin of the first Adam eating the forbidden fruit of a tree For the sorts of sin Why was Christ betrayed by Iudas denied by Peter forsaken by all his Disciples refused by the Priests people but because we had betraied denied forsaken and refused God in Paradise And many of vs are now guilty of the same or the like sinnes in the course of our liues Hee was charged to bee a seducer to satisfy for our being seduced For our euill words and sinfull excuses hee was silent because wee and our first Parents haue preferred the diuell before God therefore was a malefactor preferred before him Why was hee mocked buffeted and spit vpon but to beare the shame was due vnto vs for our filthines and vile conuersation Why drank hee gall but to pay for our sinfull pleasures Why suffered he reuiling and scoffing but to satisfy for our sinfull words Many other things might bee obserued The consideration whereof should serue for many vses so it should teach vs diuers duties as Vses First since he hath borne our sinnes in the imputation of them and the malediction due vnto them we should be most ready willing to beare his crosse as accounting it a great shame to bee vnwilling to suffer a little and for a little while for his sake that hath borne such strange things for vs wee should bee content to forsake all for his sake Secondly it should grieue vs at the heart for our sins considering the feareful imputation of our faults charged vpon him and the bitter things he suffered to make amends to Gods Iustice for our wickednes Zach. 12.10 Thirdly hath Christ borne our sinnes and can wee finde in our hearts to sinne any more shall he againe bee charged with our faults shall wee againe crucify him Rom. 6.6 Heb. 10.24 c. and as followeth in the next words of this text Fourthly Oh how should wee loue the Lord Iesus that Holy One that bare the imputation of such base crimes and endured such grieuous things for vs before wee euer knew him or cared for him euen for vs that were enemies to him Deserue they not to bee accursed
9.1 and 67.2 5. Where is that walking with God required in Scripture Who doeth alwaies set the Lord before him Where are those soliloquies betweene the soule and God Are not many content to goe weekly and monthly without speaking to God And thus of the defects concerning the first table In the second table diuers things may be noted as were defectiue in the parts of righteousnes as First there is a generall defect of mercy men doe exceedingly faile in that liberality to the distressed and poore seruants The bowels of mercy are euery-where shut vp either altogether or in the neglect of many degrees and duties of mercy Secondly in many Christians there is a fearefull want of meeknes they being guilty of daily sinnes of passions and worldly vexations and that many times with a kinde of wilfulnes against knowledge and conscience Thirdly The cares of life and worldlines doe striue and blemish the conuersation of many and discouer a strange defect of that contempt of the world should bee in them Fourthly domesticall disorders doe euen cry to heauen against many husbāds for want of loue and of most wiues for want of obedience and of seruants for want of diligence and faithfulnes in their places And thus men faile in the parts of righteousnes In the manner of weldoing many things are wanting first both in the generall weldoing of good duties secondly and in speciall affection to God thirdly and in the manner of Gods seruice In Generall First zeale of good workes is exceeding defectiue in the most Tit. 3.14 Men shewe not that willingnes and feruency of affection should bee shewed in all parts of righteousnes men doe not lift vp their hearts in Gods waies Gods commandements are vsually grieuous and tedious Secondly there ought to bee a holy feare in the practice of their good duties 1. Pet. 3.2 which is vsually wanting men do so much trust vpon themselues and doe duties with such boldnes neglect of their waies whereas they should feare alwaies Pro. 28.14 Oh that meeknes of wisdome required Iames 3.9 where is it to bee found Thirdly men are not circumspect to make conscience euen of the least duties as they ought and to obserue to doo them euen to watch for the opportunity of well-doing and to look to the means of the performance of euery duty and to abstaine from the very appearance of euill and to bee discreet in looking to the circumstances of time place persons c. Eph. 5.15 Deut. 5.32 Fourthly there is great want of moderation in Christians for either they are iust ouer-much in conceiuing too highly of themselues for what they doo or else they are wicked ouer-much in thinking too vilely of their works Eccles. 7. Fiftly men are strangely negligent in the growth of grace and knowledge men stand still and doo not prosper and striue to increase in euery good gift as they ought 2. Peter 3.18 Many graces are not strengthned and many works are not finished Secondly in mens affections to God how are men defectiue Where is hee that loues the Lord with all his hart and all his might and all his soule Deut. 30.6 and 6.3 Thirdly in God's worship these things are in many wanting 1. Reuerence and that holy feare which should bee shewed when wee appeare before the Lord Heb. 12.28 2. Men vsually forget to doo all worship in the Name of Christ Col. 3.17 3. The care of praising of God that is of looking to God's acceptation in all seruice is much forgotten Heb. 12.28 4. The desire of vnity and consent in iudgement among our selues when wee worship God is miserably neglected and reiected by diuers wilfull Christians Zeph. 3.9 Phil. 2.2 3. 5. Men miserably neglect thankfulnesse to GOD for the good they receiue daily from his mercies Col. 3.17 6. Many faile publiquely and shamefully in want of care to come time enough to God's seruice Zach. 8.21 Esay 60.8 In these things Christians should bee admonished to minde their waies and their works and to striue to walk as becommeth the Gospell and the death of Christ that they may hold fast the light of the truth and shew out better the glory of a Christian life And thus of liuing to righteousnes Now follows the third form of speech By whose stripes we are healed The healing of our sicknesses is reckoned as another fruit of the Passion of Christ or else it is the same with the former exprest in other words These words then are borrow'd from the Prophet Esay chap. 53.5 who doth chiefly vnderstand the spirituall healing of our soules of our sinnes as the coherence shewes in the Prophet but yet the Euangelist saith Mat. 8.17 and vnderstands of the healing of our bodies also And therefore I consider of the death of Christ both in respect of soule and body And first as this healing is referred to the soule diuers doctrines may be obserued Doct. 1. The soules of all men are diseased by nature euen the very soules of the Elect are so till they be healed by Christ. The soule is diseased diuers waies especially by sorrows and sins it is the disease by sin is heer meant Quest. It would bee inquired how the soule comes to be sick of these diseases and why sinne is called sicknes in the soule Ans. This spiritual sicknes comes into the soule by propagation Adam hath inflicted all his posterity and euery man hath increased the diseases of his nature by his owne wilfull transgressions Now sinne is called sicknes because it doth work that vpon the soule which sicknes doth vpon the body for sinne hath weakned the strength of the soule in all the faculties of it which all men may discern and obserue in themselues by nature Besides it causeth spottednes and deformity in the soule as sicknes doth in the body and therefore sinne was likened to the leprosie in the Law Further it often causeth pain and torment in the soule as wounds diseases do in the body for there is no peace to the wicked especially when God fighteth against them with his terrors Besides it will cause the death of the soule as sicknes will of the body if it be not helped and so men are said to be dead in sins Vse The vse may bee to shew the fearfull negligence of worlds of people that are exceeding carefull to help their bodies to health but neuer think of the poor soule that lieth lamentably full of diseases And withall it shewes that all wicked men are men of ill natures because their dispositions are all diseased though there be degrees of ill nature or of this euill in mens natures as there is difference of sicknesses in mens bodies And godly men should be compassionat when they see the grieuous diseases in the natures and liues of other men remembring that they also were by nature subiect to the same diseases as well as they Doct. 2. The diseases in the soules of men by nature are very
to the very ends of the earth Micah 5.4 For he was not onely to raise vp the Tribes of Israel but to be a light to the Gentiles and giueth saluation to the ends of the earth Esay 49.6 Fourthly because he is great in skill and power in skill because though he haue such great flocks yet he knowes all his sheep particularly and calls them all by their names Iohn 10.3 And so hee knowes all their wants and diseases too and all the waies to help and cure them In power because hee hath a mighty Arme Esay 40.10 11. And hee stands and friends them in the strength of Iehoua and in the Maiesty of the Name of the Lord his God Micah 5.4 And besides hee shewes it in his ability to driue away from his flocks euen those hurtfull beasts that other shepheards cannot resist If a Lion or the hungry Lion roar after his prey hee will not care for the voice of a multitude of shepheards called out against him saith the Prophet Esay 31.4 yet this Shepheard alone with his voice can make the fiercest Lion leaue his prey and runne away He can make the Diuels flee and restrain the rage of cruell Tyrants Fiftly because he is a Prince aswell as a Shepheard Other shepheards are vsually no more than ordinary men but he is a great Prince and therefore must needs be a great Shepheard Ezech. 34.23 Sixtly because he is the Arch-Shepheard the Prince of shepheards He vnder whose authority all other shepheards are and to whom they must giue accounts 1. Pet. 5.4 Thus of the attributes giuen to this Shepheard The happinesse of those that liue vnder the gouernment of such a Shepheard followes First he will feed them as a shepheard doth his flock they that wait vpon the Lord shall bee fed Psalm 37.3 And thus chiefly hee will feed their soules they shall grow and eat and finde pasture Iohn 10.9 He will feed them with knowledge and vnderstanding Ier. 3.15 and with such food as will breed life and life in more abundance Iohn 10.10 They shall neither hunger nor thirst He that hath mercy on them shall lead them by the Springs of water he shall guide them those Springs of water are his Ordinances Esay 49.10 and their pasture is fat pasture Ezech. 34.14 The chief feeding-place is his holy Hill the Temple and Sanctuary and â—hat shall bee a blessing to his floâ—â— there shall bee showres of blessings in their seasons Ezech. 34.26 He doth not feede in the fields and Desarts but with a more excellent feeding he feeds them in his garden in the very beds of spices euery doctrine being as a seuerall spice and the whole summe together as a bed of spices Cant. 6.2 3. The Prophet Dauid seems to resemble powerfull and florishing doctrine to greene pastures and the secret and sweet comforts of the Sacraments to still waters Psalme 23.2 Secondly he will tend and keepe them so as 1. The wilde beasts shall not teare them Tyrants Hereticks diâ—â—ls shall not make a pray of them Ezecâ— 34.25 so as they should dwell safe though they were in the wildernes and sleepe in the woods Ezech. 34.25 28. Though they walke thorow the valley of death they neede not feare Psalme 23.4 2. Hee will iudge the Ramms and the Goats that push at them that is hee will reuenge the wrongs are done vnto them by such as liue in the same churches with them that reproch or oppose them Ezech. 34.17 c. 3. The Sun shall not smite them Esay 49.10 that is the wrath and anger of God shall not afflict their spirits but they shall lie downe in great rest and tranquillity of conscience Ezech. 34.13 4. If they fall into diseases he will giue them such medicines as shall refresh their soules Psal. 23.3 5. They shall want nothing Psal. 23.1 6. None of them shall bee lacking hee will keepe all that are giuen to him no man shall take them out of his hands Iohn 10.29 Ierem. â—3 4 7. Hee will order them not by force and cruelty but by iudgements Ezech. 34.16 shewing a due respect of the seuerall ages and conditionâ— of his sheepe Esay 40.11 8. Hee will goe in and out before them himselfe and they shall follow him and he will leade them in the paths of righteousnes Iohn 10.4 Psal. 23.3 9. Hee will doe more for them then any Shepheard did for his flock hee will make them liue euer he will giue them eternall life Ioh. 10.29 10. Lastly all this is the more comfortable because hee hath tied himselfe by couenant for his sheepe to doe all this for them Ezech. 34.25 Vse The vse should be for instruction and so both to Ministers and to the people First to Ministers They should heer learn to be wonderfull carefull of the finding feeding of the flocks committed to their charge seeing Christ ordinarily and externally doth administer this work by their seruice If they bee not carefull they dishonour as much as lieth in them the office of Christ The feeding which vnder Christ on Gods holy hil they should prouide for the people is the chiefe blessing of the life of a penitent sinner Iohn 21. 1. Pet. 5.2 Secondly to the people The people that are good should hence learne 1. To pray to CHRIST to shewe them where hee feedes that they may bee directed to the fertill pastures of some powerfull Ministery 2. To trust vpon Christ for all things necessary for their soules Since God hath appointed him as the Shepheard of our soules wee should glorify his office by beleeuing in him and relying vpon him neuer sheepe had a better shepheard and therefore wee neede not feare any more nor bee dismaied Psalme 37.3 Ierem. 23.4 3. Our hearts should bee set vpon the house of Christ and vpon his Word as the food of our soules wee should run to Church with great willingnes and appetite as the sheepe doe to their foddering places 4. When wee finde good pasture and safe feeding wee should be wonderfull thankfull and seeke all his praise with ioyfull hearts Psal. 79. vlt. and 100. 5. Wee should submit our selues to the Ministers of the assemblies whose words are like goades and like nailes fastened because they are giuen by this our Shepherd Eccles. 12.11 6. If the spirituall Assyrian break into the Church of Christ we should remember that if seuen Shepheards and eight principall men bee raysed vp against him he shal be driuen away Mich. 5.5 But withall wee must take heede and looke to it that wee be right sheepe of his pasture For there are multitudes in the flocks of Christ that hee will not feede hee takes no care of them but saith of them That that will die let it dye And as a shepheard separateth the goates from the sheepe so will Christ separate a world of wicked vngodly men from the good though they now be often folded together in one assembly It is the poore of the flock onely that
all the godly All that haue committed their soules to him may rest vpon it that He is able to keep them till the Day of his comming 1. Tim. 1.2 They shall neuer bee lost none can take them out of his hand Iohn 10.29 It is the will of God that none of them should be lacking Iohn 6. And therefore they may comfort themselues with those words of the Apostle Nothing shall euer be able to separate vs from the loue of God Rom. 8. vlt. Thirdly for instruction and so it should teach vs to take chiefe care of our soules For from his office wee may learne that hee accounts our soules to bee the chiefe thing hee would haue kept safe Secondly seeing hee is the Bishop of our soules we should learn not to giue to any man aboue what is writteÌ„ seeing they are but stewards of his graces and seruants vnder him Thirdly wee should especially striue to bee such as Christ may take the charge of vs and may proue that we belong to his charge If wee bee of Christs charge then First wee must heare his voice all our daies with great attention and affection His sheepe heare his voice and the voice of a stranger they will not heare Iohn 16. Secondly wee must bee sure wee haue returned and repented vs of our former wandrings else hee is not the Bishop of our soules Thirdly wee must resolue all our daies to obey him that is thus declared to haue the ouersight of vs and bee ruled by such messengers as he sends vnto vs in his name Bishops also and Ministers should heere learne to knowe what a good work it is to haue the charge of soules vnder Christ and accordingly carry themselues with al faithfulnes and diligence and iustice and humlity not Lording it ouer Gods heritage but as such as giue account vnto the chiefe Bishop at his comming 1. Pet. 5.2 3.1 Tim. 4.1 2 3. and 3.1 They are but Christs Curates Lastly woe to such as are complayned of to this Bishop there will be no escaping he will not be corrupted they may escape the punishment of earthly Bishops but they shall neuer escape the punishment of this heauenly Bishop Math. 3.5 FINIS An Alphabeticall Index of the most principall things handled throughout the whole booke A Acceptablenes with God page 170 How works made acceptable 171 Apostasy inward and outward 89 Application of word 217 Astray of going astray 889 B Babes how taken 65 Why most Babes in religion 67 Duties of new-borne Babes 69 Wherein Babes to be imitated 70 Behold how this word is vsed 180 Beliefe see faith 201 Brethren all godly 699 Building spirituall see Edifie 146 God the chiefe builder 182 Wicked men builders 238 C Calling the sorts thereof pa. 336 4. Things in the order of working it 338 8. Signes of effectuall calling 340 Walke worthy of calling 340 Misery of them that refuse their calling 343 Calling of Gentiles 363 Ceremonies how to be yeelded to 595 Children see Babes 65 Christ a Bishop Shepheard 9â—0 Christ described 115 How Christ excelleth al lords 118 Christ a stone and how 120 Christ disallowed and how 123 Christ how chosen of God 127 Christ precious many waies 132 How to come to Christ 136 Why we should com to Christ. 139 Christ a fiue-fold tabernacle 149 Christ a foundation what it imports 185 An esteeme of Christ how gotten 199 Christ many waies refused 242 Christs exaltation 246 Christs sufferings 796 Christs example 807 Christ had no sinne 812 How Christ bore our sinnes 831 Why Christ suffred on a tree 836 How Christs suffrings heal vs. 880 Christ how like Sion 187 Markes of the members of it 189 Their prerogatiues 193 Ciuil honesty 308 Compassion to enemies 328 Conscience why to bee instructed in it 750 What conscience is 751 Consciences proper work 753 How conscience is imployed 755 Prerogatiues of conscience 759 Kindes of conscience 760 Confusion spirituall 209 How kept from it ibid. How far Saints may bee confounded 211 Conuersation honest 472 Six things appertaining thereto 474 Why Saints conuerse with wicked 481 In what cases Saints may conuerse with the wicked 483 D Day diuersly taken 546 Day of grace 547 Darknes acceptation thereof 346 Degrees of darknes 347 Signes of spirituall darknes 351 Difference of darknes 353 Deceit see Guile 12 c. Diseases of soule 873 Why diseases of soule not felt 875 How diseases of soule healed 876 Desire of the Word of God see Word 50 Despaire of wicked 264 Preseruatiues against despaire 268 Difference of despaire 271 Men die diuers waies 838 Disobedience 232 Doers well 62â— Euill doers 618 Doing well puts the wicked to silence 665 E Ecclesiasticall men and matters subiect to Magistrates see Magistrates 562 Edifie meanes to edifie 146 Why many little edifie 147 Election to life 280 Signes of election 283 To liue as assured of election 287 Enuie hatefulnes of it 33 Signes of one free from enuie 35 Euill doers 618 Equiuocation 820 Example of Christ. 807 Example how it binds 807 Exaltation of Christ. 246 F Father diuers acceptation 732 Faith in Christ. 201 Signes of true faith and of weake faith 223 A family what it is 712 Family-duties 714 Feare of God 703 What causeth vs to feare God 704 Motiues to feare God 705 Who feare not God 707 Signes of Gods feare 708 Flesh see lust Euill properties of flesh 413 Flesh wars against the Soule fiue waies 463 Folly spirituall 651 Folly in godly men 660 Free froÌ„ what ChristiaÌ„s freed 671 To what they are made free 674 How but as free 677 Frowardnes 738 Helpes against it 741 G Gifts bestowed on the godly 669 Glory vaine and good 784 God a terrible Iudge 826 God first to bee serued 562 God the chiefe Master builder 182 God how glorified in himself 515 God how glorified in vs. 519 Much failing in glorifying God 521 Motiues to glorify God 525 Helps to glorify God 527 How God glorified in heart 530 How others made to glorify God 533 Grace temporary 344 Graciousnes or goodnes of God 93 How to taste of it 95 It is felt especially in the Word 96 Growth spirituall kinds of it 78 In what christians ought to grow 79 Rules for growth 84 Impediments of growth 85 Signes of growth 86 Guile why to be auoided 12 13 Misery of guilefull persons 14 16 Sundry waies of guile 15 Secret guile guilefull seruants 17 Signes of a man without guile 20 Guile in words many waies 815 H Healing soule See diseases 876 Rules for healing the soule 886 Hearing one of the best senses 451 Heart made new 542 Holines of Christians 303 Holy conuersation 307 Honesty what it is 473 Honesty conuinceth the wicked 484 Honouring men 695 Humility 324 Hypocrisy How many waies committed 2 Motiues against it Effects of it 24 Preseruatiues against it 29 How it is discerned 30 32 What makes an hypocrite 31 Hypocrites holy coÌ„uersation 309 I Ignorance 647 Ignorance hardly cured 662 Imitation of