deliverance it is with us according to our faith Faith makes us whole faith delivers us as soone as we can get our hearts to trust upon God the Crosse is gone the Lord staied but till we would beleeve in him with all our hearts Now is this so doth God stand so much upon our faith in affliction How is it then that wee doe not beleeve Oh unbeliefe unbeliefe is ever worse than the crosse it selfe There is nothing the tempter would rather deceive us of then our faith Oh how is the heart of man turned away from true faith there are a great number of us as it were â—eprobates concerning the faith we are of no judgement wee are altogether blockish in this point of beleeving in God But in the second place let this doctrine perswade with us when wee feele impatiency or any other perturbation rising in us to check our selves and say to â—ur own soules where is my faith now and with the poore man in the Gospell let us run to Christ with teares in our eyes crying and saying I beleeve Lord help my unbeliefe and with the Disciples let us still pray Lord increase my faith Yea thirdly since the Lord accounts so much of our faith wee should strive after perfection even to get a strong faith and to shew our selves unmoveable in affliction and to this end wee should be much in the Apostles prayer that God would so fulfill the Counsell of his owne will that hee would be pleased to fulfill the work of our faith with power But some one may say what is it in affliction to shew our faith or what must we doe to approve our selves to God that we doe beleeve He that would approve his faith in affliction must doe foure things 1. First if he be conscious to himself of any evill that he hath too much favoured hee must speedily repent and give glory to God and make his peace with God Dan. 12.10 2. Secondly he must be sure he hold fast his assurance so as he call not the love of God into question For as the Lord will still owne his people in all their adversities saying they are his people so must they still stick to this the Lord is my God This is to beleeve to hold fast this assurance whatsoever befall us Zach 13. ult 3. Thirdly hee must be sure to lose no ground either in the affections of godlinesse or in the confession or profession of the truth No affliction must abate his love to godlinesse or the Word or Gods children nor hinder his free profession of the truth 4. Fourthly hee must commit his way to God and rely himselfe and all his aâ—tions upon God putting his trust upon Gods promises and goodnesse Psal. 37. Phil. 4.6 But especially the praises of faith in affliction will be greatly enlarged if we can adde these things following 1. First if wee can trust upon 〈…〉 â—â—mmit ouâ— waies unto him resting upon his promise though we see no meanes to accomplish it Rom. 4. 2. If patience may have her perfect worke so as we could goe through afflictions with that firme unmoveablenesse that we would resist all perturbations and that in all sorts of trials 3. If we would beleeve though God himselfe did seeme to withdraw or to neglect us This was the great faith of the woman of Canaan 4. If we can hold out without hasting to use any ill meanes or unlawfull courses to deliver our selves Esay 28.16 5. Fiftly if wee can in affliction be wise to sobriety resting contented though God doe not discover the reason of his proceedings with us Rom. 12.3 6. Sixtly if wee can preserve a tender sense of our owne vilenesse being glad of smaller favours rejoicing when God is pleased to give us but a little help thankfully acknowledging any degree of succour not seeking great things for our selves But might some one say What should move us thus in affliction to rely upon God and to approve our faith in him Seven things should perswade us to trust upon God in all adversity 1. First Gods promise Heb. 13.4 Psal. 50.15 Iob 34.23 Esay 30.18 20. Psal. 94.12 13 14. Psal. 97.11 Psal. 125.3 Psal. 126.5 6. and it is certaine we may trust God upon those promises For Gods words are pure and sure words and have been tryed in the fire seven times 2. Secondly the liberty of asking what wee will of God Wee have reason to beleeve in him when wee are sure to have whatsoever wee aske of him 3. The consideration of Gods unchangeable counsell and decree wee are appointed unto all our afflictions 1 Thes. 3.2 3. 4. Fourthly the example of all the worthies of God as a cloud of witnesses should perswade us with faith and patience to run the race of godlinesse set before us For these all lived by faith Heb. 12.1 Their afflictions were as great as ours and they rested upon God and were not disappointed therefore we should be followers of them Heb. 6.12 5. Fiftly the speedinesse of our help and succour For yet a little while and he that shall come will come and will not tarry and therefore the just should live by faith their tentations shall not last long 6 Sixtly our owne experience Did we ever lose by resting upon God Was he not a help in trouble ever ready to be found Can wee say that wee ever beleeved in God and were ashamed of it afterwards Or can wee tell the time that by our care wee could ever adde one cubit to our stature Matth. 6. Rom. 9.33 7 Seventhly the recompence of reward proposed to them that will glorifie God by beleeving in him He will be made marvellous in them that beleeve 2 Thess. 1.11 A crowne of life is prepared for them that by faith and patience prove their love to God in enduring tentations Iam. 1.12 Lastly in that the Lord stands so much upon faith in the time of tryall it may serve for singular comfort unto us if the Lord be pleased so to leade us through afflictions that our faith hath proved unmoveable unto the end This is in a manner all that God would have of us certainly he is happy in whom Christ may finde faith when he comes to try him in the furnace of tribulation Thus of the effect of tentations as is briefly propounded in these first words of the Verse Now followes the amplification of it and that first by comparison with gold More precious than gold These words more precious then gold may be referred eyther to the persons of Gods children tryed or to affliction by which they are tryed or to faith that was tryed For the first it is most certaine that Gods servants are most precious in his sight He esteemes them more then all treasures They are his portion and inheritance He bought them at a high price and accounts of them at a wonderfull high rate They are his peculiar people and his jewels
For I meddle not with Pagans or Antichristians 1. The first is of Christians in name such as are so onely in appearance or profession or the account of man 2. The second is Christians in signe that is such as are so onely by baptisme that have onely received the outward badge of Christianity 3. The third iâ— such as are so indeed and such onely are they that beleeve in God and that by a lively saith in Christ Jesus 2. Doctrine iâ— that every one that doth beleeve is redeemed Iohn 3.16 Heb. 10.39 The Use is First for comfort to the abject God accepts not persons it matters not what money meanes clothes dyet thou hast onely if thou beleevest be of good comfort Ob. The devils beleeve and yet are not happy Sol. They beleeve that Christ is but they beleeve not in Christ they trust not in him or they beleeve that he is their Judge but not their Saviour Ob. But divers in Iob. 2. beleeved and yet Christ trusted them not Sol. They beleeved his doctrine but they trusted not on his merits they had historicall but not justifying faith Ob. But those that received the word with joy beleeved and yet fell away Mat. 13. Sol. They had a temporary faith but not a saving faith they could neversuffer for his sake nor were they ever new creatures to desire to be rid of all sinne nor did that joy arise from a particular application The second Use is not to have the glorious faith of Christ in respect of persons Iam. 2.1 2. c. Thus of the generall Now in particular concerning faith five things may be here noted 1. The subject of faith viz. you that are begotten againe 2. The object of faith viz. God 3. The nature of faith viz. to beleeve in God 4. The cause of faith viz. Christ by him you beleeve c. 5. The time of the exercise of faith Doe beleeve For the first when he saith for you he meaneth such as he had described before verse 3. so that the doctrine is that faith is seated onely in the hearts of regenerate men onely in the godly It is called the faith of Gods Elect. Tit. 1.1 and their hearts are purified thaâ— have faith Act. 15.9 they are turned from darknesse to light Act. 26.28 1. This doctrine shewes us a way how to try our faith whether we have faith or no namely by the tryall of our regeneration as 1. If our hearts be purified Act. 5.9 that is if wee have been humbled for secret and inward sinnes so as the filthinesse of them is abated and washed away 2. If we have overcome the respect of profits and pleasures of the world so as we can use them as if we used them not 1 Ioh. 5.4 3. If we love our kindred in grace best Gal. 5.6 1 Ioh. 3.14 4. If we find the new gifts of the spirit for faith alwaies dwelleth amongst them Gal. 5.22 2. This doctrine shewes againe the true Christians prerogative God hath dealt better with him then with other men It is no matter if God have not given them so much money or meanes or credit or health as they it is enough God have given them faith 3. It should awaken wicked men in the midst of all their pleasures and riches if they misse faith it should tame their jollity if they consider that they must perish for all those things what hope or comfort can they have when God shall take away their soules Ob. But might some of these say It seems the Lord puts a difference and shuts out men from faith and keeps them without it Sol. 1. The condemnation of the unbeleeuer is of himselfe Iohn 3.20 2. The Lord commands all to beleeve even every creature Mar. 16. 1 Ioh. 3.23 3 He sends the Word to offer grace to all the proclamation is generall and no man excepted that hath desires after God Esay 55.1 4. We see of every condition of men God retaines some to mercy and that shews he takes no pleasure in thy death and that he would have all men be saved Yea 5. the Lord doth beseech men to be reconciled 2 Cor. 5.20 For the second The object of faith is God God is the object of faith not generally in his nature but particularly in his mercies and promises of grace in his word of truth the Goâ—pell When I say God is the object of faith I meane hee is that which faith both looks upon 〈◊〉 relies upon Faith is alive when it beholds Gods face in Christ. It thinkes of God it admires God it longs for God it trusts onely upon God it carries us unto God it is imployed for God it is contented with God it desires no more but God Ob. But what reason hath man to beleeve in God For God is terrible in his nature he abhors sinne and revengeth it with all severity it is hee that will judge men for sinne yea it is hee that woundeth the very particular sinner c. Sol. Yet faith carries men unto God because of his own commandement that men should beleeve because of the gracious promises he hath made to beleevers because of the experience of as miserable sinners as he have beleeved and were not disappointed because faith stils Gods displeasure and makes the Lord put on the bowels of tender kindnesse yea here appeares the wonder of faith that though it know that it is Gods own hand that fighteth against sinne yet it will run onely to God to heale them againe Hosea 6.1 Ob. But must we not beleeve in Christ as well as in God Sol. If by this title of God wee understand the essence of God then CHRIST is included for wee beleeve in the promises of the whole Trinity and so in Christ who is the second person But if by God wee meane the first person in the Trinity and the holy Ghost then it is spoken to our capacitie the more fitly to expresse the meanes of our reconciliation which is by the mediation of Christ the middle person of the Trinity so that the word God doth not exclude Christ from being the object of our faith with the Father but it includes that Christ is more then the object for he is a meanes of our acceptance with the Father c. The Use is twofold 1. Here againe we may take occasion to try our faith If thy faith be a true faith thou maist know it by the object of it if it set thy thoughts and affections on God if thou canst say as David Psal. 73.25 then certainly thou hast faith and so contrariwise 2. Is God the object of faith then be of good comfort hee will never deny his promise Tit. 1.2 Hee is able to keepe what thou committest to him 2 Tim. 1.12 He is an Ocean able every way to fill thee with all sufficiency and happinesse The third thing followes viz. the nature of faith which is to beleeve in God To beleeve is more then to understand
hearts are washed by the Word Eph. 5.25 Psal. 119.9 the law in their hearts Psal. 37. 119.80 4. Keep still in Gods presence walke before him thou darest not then come in thy uncleannesse 5. Avoid the beginnings of pollution dally not with sinne 6. Informe thy selfe throughly of the vanity of all the things unto which thou art likely to be tempted 7. Come not neere uncleane persons 2 Cor. 6.18 8. Get the assurance of faith Act. 15.9 Heb. 10.22 Promises to such as labour for a cleane heart Mat. 5.7 â—say 1.16 20. 2 Pet. 1.3 Prov. 22.11 Psal. 24.4 125.5 Rom. 8.34 38. Hitherto of the subject of sanctification The manner of exercising or expressing this purification followes In obeying the truth Foure things must be considered 1. What is truth 2. What it is to obey the truth 3. How their hearts are said to be purified in obeying the truth 4. The observations and uses which may be here gathered 1. Truth is taken diversly in Scripture 1. Sometimes it signifieth the verity of our words as opposed to lying 2. Sometimes faithfulnesse in performing of promises and so mercy and truth are given both to God and men 3. Sometimes for uprightnesse as opposed to hypocrisie and so it is to doe a thing with all our hearts 1 Sam. 12.24 4. Sometimes for the substance of a ceremonie Iâ—h 1.17 5. Sometimes for Christ Ioh. 14.6 6. Sometimes for the word of God and so here The word of God is called the truth Ioh. 17. â—1 Ps. 119.142 1. because it agrees with the eternal pattern of Gods will 2. because there is no error nor falshood in it 3. because it shews us a true way for the infallible attaining of blessednesse 4. because it effects truth and uprightnesse in us 2. Now to obey the truth is to conforme and subject our selves in practise and workes unto the will of God revealed in his word 3. The heart of man is said to be purified in obeying the truth inasmuch as there is an inward obedience to the truth required in the hearts of men as 1. the obedience of the Gospell in beleeving this is called the obedience of faith When a man from his heart doth assent to and relye upon the promise of God in Christ thus to beleeve is to obey 2. In the practise of all outward duties there is required the inward purity of the heart and the exercise of the grace of Gods Spirit without which all mens workes are impure Besides by the outward obedience of the truth men shew that their soules are purified There are foure things may be observed from hence 1. That the word of God must be the rule of all our actions as wee were begotten by the word of truth Iam. 1.18 so we must live by it Gal. 1. 16. Psal. 119. This is that light to our feete and lanthorne to our pathes The Use is for instruction Therefore first we should study this truth and buy it Prov. 23.23 2. Wee should pray to God to direct us in this truth Psal. 25.5 43.3 and never to take it out of our mouthes and lives Psal. 119.43 Yea hereby we may shew our selves to be truly sanctified if wee sticke to the word of God as our onely guide as these places shew Esay 26.2 Psal. 26.3 119.30 2 Cor. 13.8 and let us therefore come to the truth to know whether our workes are wrought in God or no Ioh. 3.21 And therefore woe unto them that are destitute of the truth both in respect of the meanes without and in respect of knowledge within these sit in darknesse and in the shadow of death Finally here we see our liberty wee are bound to obey nothing but the truth 2. That there can be no true sanctification without obedience God stands precisely upon obedience and practise It is not knowing the truth or praising the truth or hearing the truth or speaking the truth or thinking the truth or purposing the truth will serve the turne 1 Sam. 15.22 Ioh. â— â— 1 Ioh. 1.6 8. This should serve mightily to urge us to practise to be doers of the word Mat. 7. Iam. 1.22 c. to follow the truth and to expresse the power of it Without this obedience we can never prove our selves to be truly sanctified and therâ—fore let us that have the meanes take heed wee examine our selves how we grow in the practise of it How miserable then is the state of such as onely give God good words Mat. 7. and such as resist the truth 2 Tim. 3.8 and such as blaspheme the way of truth 2 Pet. 2.2 and such as fall away from the truth 2 Tim. 2.18 Heb. 10.26 Oh who hath bewitched men that they should not obey unto the truth Gal. 3.1 â— That wee must exercise the inward purity of the heart in all the parts of outward obedience In all good duties we must looke to the obedience of the heart The heart must adde divers things to the manner of our obedience From the heart must flow judgement attention care and affections of all sorts This is true of all duties both to God and man The Use is therefore to teach us to set our hearts to worke when wee goe about well-doing and to looke to the inside as well as the outside 4. The indefinite propounding shewes that our obedience must bee without limitation for we must obey 1. Aâ— all times Psal. 106.1 Gal. 5.7 2. To all truths both of Law and Gospell of piety and righteousnesse inward and outward c. 3. In all places absent as well as present in all companies as well as one at home as well as abroad before inferiors as well as superiors 4. All persons must obey learned unlearned rich poore high low c. This serves notably for the ransacking of hypocrites and unmasking them for here we may note divers things wherein they may be evidently taken tardy For either 1. They obey not at all they practise not but only give good words 2. Or they obey but in shew It is not true obedience that will leave the tryall oâ— Gods truth 3. Or they obey not out of conscience of the word of God but onely for fashion sake or other carnall ends not for the truths sake 4. Or their obedience is not from the heart for either it is constrained and not ready and voluntary or they doe not imploy the heart in the good worke they doe The affections of godlinesse they want 5. Or they obey not the Gospell in seeking assâ—rance of Gods favour though they practise some things of the Law 6. Or they obey but for a fit Hos. 6.5 Demas returnes to the world 7. Or they obey but in some things Herod will not obey the seventh Commandement They will not crosse their profits lusts credit c. 8. Or they will obey but in some places and companies Quest. Now if any godly person should bee dismayed and aske How might I know
things that they have not their owne bodies in estimation nor allow themselves the fit use of the things they possesse Eccl. 6.2 2. That the bodies of men doe not utterly perish as doth the glory of men For the flower falleth off whereas the grasse onely withereth the roote is alive within the earth when a man dieth he shall never see his riches or pleasures of this life any more but yet his body hath a roote and when the spring of the last resurrection comes it will revive againe which should in force upon us a more through contempt of all these earthly things and the rather if we consider further what may be added concerning the glory of men For besides that once it must faile and that speedily First it is all stained and durtied already with mans sins and also the Lord usually sets himselfe so to staine the pride of all glory that it is scorned and despised even in the prime of it but especially when it begins a little to decay Besides who knowes how sudenly all may be gone the glory of many men we see is but as the hasty fruit before summer which while he that looketh upon it seeth it whilst it is yet in his hand he eateth it up Esay 28.4 Further we may observe the manner how the Lord doth bring downe the glorious beauty of many great men as it were with a tempâ—â—â— of â—aile their afflictions comming in as thick as haile and a destroying â—â—orms as a flood of mighty unresistable waters overflowing so doth the Lord cast them downe to the earth and tread their glory in the dust yea and many times turne their great glory into surpassing shame Esay 28.2 Ps. 7.5 Hos. 4.7 Verse 25. But the Word of the Lord endureth for ever and this is the word which is preached among you HItherto of the vanity of man in his flesh and outward condition The eternity of the word followeth in this verse The hearts of all men naturally tend to the admiration and care for the body onely and the things thereof yea in the Church of God the faith of Christians is wonderfully deformed and disgraced by such cares while men professe they beleeve in Christ for a better condition their practise continually proclaimes the flesh still for the idoll of their hearts therefore it is needfull that this wretched pertinacy should be disgraced by a discovery of their vanity therein which is done in the former verse Now if men be put out of their way in the projects of the flesh it is expedient they should bee informed what better things to settle their hearts upon else it will never perswade with them to leave the love of the flesh and this present life if no better happinesse bee set before them This therefore is intended in this verse briefely to tell men upon what they might spend their time better than in the cares of the flesh The question then is since nothing in mans flesh or outward estate is worth the care and labour of attendance what then is the chiefe thing in this life to be sought after If we marke the direct Antithesis to the former verse it should have beene thus Mans flesh is grasse c. but mans spirit endureth for ever and so the soule of man should have bin the maine thing his heart should have beene set upon But thus there had beene great danger of mistaking still for God would have the body saved as well as the soule and the holinesse of the body as well as the soule thought of and besides the soule naturally is as corrupt as the flesh and it is no more safe to follow the lusts of the soule then the appetites of the body For the spirit of man is as much polluted as the flesh and the body is but the instrument of the soule therefore the scripture leadeth man cleane out of himselfe considered as he is in his present state of nature that he may be fully humbled for his misery Quest. If yet any say what then is the maine object of our cares and service in this life Ans. I answer that it is diversly resolved in divers scriptures In Ps. 102. 11 12. it is thus Man fadeth and withereth like grasse but the Lord endureth for ever and so that place shewes us it is God we should know admire love care for provide for and set our hearts upon In the 103. Ps v. 15.17 it is thus The dayes of man are as grasse and as the flower of the field flourisheth but the love and kindnesse of the Lord endureth for ever to them that feare him where we are guided to know in particular what in God wee should most seeke and that is the assurance of Gods mercy which will stand us in stead for eternity Here it is the word of the Lord endureth for ever and this comprehendeth all the former It is the word of the Lord that revealeth God and directeth our hearts to the love of God and the assurance of his mercy It is the word of God that clenseth and sanctifieth the soules of men So that then the chiefe doctrine of this verse is that in this life we should especially set our hearts upon the word of God that should be our maine care It is the word we should be most busied about and our hearts should specially be set upon we should meditate in it day and night Ps. 1.2 It should be our portion and heritage It is that we should provide for whatsoever we want Ps. 119. For the word of God perfects our natures and sanctifies us Ioh. 17. By the word wee have communion and fellowship with God and Christ on earth Ioh. 14.21 Rev. 3.10 It is the word that comforts us in all tribulation Ps. 119. It is the word that directs us in all our waies It is the light to our feete and laâ—thorne to our paths Ps. 119. yea it is the word that maintaines our lives for man liveth not by bread but by the word and prayer It is the word that fits us for immortality and brings salvation to us and in the meane while nourisheth us up to eternity 1 Pet. 1.23 2.2 Act. 26.18 4.16 This may serve First for information concerning the estate of two sorts of men 1. Of such as want the word or the love of it what shall it profit them to winne all the glory of the world for the flesh when for want of the word their spirits and flesh must perish for ever 2. Of such as follow the word and search the scriptures and have nothing more in request this justifies them they have chosen the better part with Mary and it shall never be taken from them Secondly for instruction we should all learne to glorifie the word Act. 13. 48. to receive it with all meekenesse Iam. 1.21 to hunger and thirst after it as our appointed foode to embrace it presse to it and never be ashamed of it Ps.
and judge of their estate by what it was before Thirdly they may bee infallibly assured that they are in a right way because they desire to live uprightly and to forsake the corruptions that are in the world Fourthly they must know that it is a greater glory in faith to beleeve now when they feele not then to beleeve when the heart abounded with joy Fiftly they may judge of their affection to the word by their preparation before they come and by their onely liking of such as love the word and by their constant frequenting of it and by their sorrow for their dulnesse and unprofitablenesse Hitherto of the duty to which hee exhorteth the motives follow and they are some First ye are new borne babes Secondly the word is sincere milk Thirdly ye may thereby grow Fourthly ye have tasted the sweetnesse of the bounty of God in his word already The first reason tels what they are the second what the word is the third what they shall be the fourth what the word hath beene As new borne babes These words are taken in diverse senses For properly they signifie infants while they are tender and unweaned from the breast Sometimes they signifie unable men and such as have no fitnesse for their callings so Isay. 3.4 Sometimes they signifie such as be weake in saith and in the gifts of the spirit whether they be newly regenerated or lying in sinne 1. Cor. 3.1 Heb. 5.13 and so it is taken here And so the words are a reason to induce them to an affectionatâ— desire after the word in as much as they are so weake they can no better live without the word then the childe in nature can live without milk Divers things may be from hence noted First that grace is wrought in Christians by degrees Christ is revealed in us by foure degrees First as a childe or little babe new formed and borne Secondly as a young man in more strength and vigour and comelinesse and activenesse Thirdly as a father or old man setled with long experience these three are in this life and mentioned 1. Iob. 2.14 Now the fourth is when Christ shall appeare in us as the Ancient of daies like God himselfe in a marvelous glorious resemblance of the holinesse and properties of God And this shall be in another world The use should be both for thankfulnesse if Christ be formed in us to any degree and to inâ—iâ—e our industry in all the meanes appointed of God seeing we receive gifts by degrees and not all at once Secondly that true grace may stand with many weaknesses A childe doth truely live and yet it is very ignorant and infirme and wayward and fit for little or no imploiment such may Christians be for a time such were the very disciples of Christ for a time such were the Corinthians 1. Cor. 3.1 and the Hebrewes Heb. 5â— 3 The use should be to restraine censuring of others because of their infirmities to have no grace at all Whereas wee should rather bear with them and beleeve all things Rom. 15.2 1. Cor. 13.5 And besides those that are distressed in minde should comfort them-selves with this they may bee full of weaknesses and very unprofitable and yet have the true life of Christ in them Thirdly that the most Christians are but new borne babes infants in grace not only such as are newly converted but such as have spent a longer time in the profession of godlinesse the Apostle here takes it for granted that all they to whom he writes were little better or stronger and so it is usuall in all times and places Question How comes it to passe that the most Christians live still but as weak ones and babes in Christ especially why thrive they not according to the time of their age in Christ. Answer In nature a child gets out of his childhood as his yeares grow upon him but in religion and grace it is not so It is not time brings any of necessity out of the cradle of Religion Now the cause why the most are but babes and that after a long time may be such or some of these First some as soone as they are borne are destitute of the breast have no nurse are taken away from their meanes and deprived of the powerfull preaching of the word which did beget them unto God this comes to passe sometimes by the violence of others or by the afflicting hand of God upon their bodies or sometime by their owne carelesnesse that for worldly respects remove to places where they have not the meanes to build them up Secondly some are infected with some bitter root of passion or envy or malice which was left behind in their repentance not fully subdued and this holds them so downe that they cannot thrive but are stocked in godlinesse that after many yeares they shew little bigger or better then they were in knowledge or grace 1. Cor. 3. 1.2.3 1. Pet. 2.1.2 Eph. 4.15.16 â— Pet. 3. 7. Thirdly others at their first setting out are intangled with doubtfull disputations and carried about with odde opinions or strange doctrines and so insnared with controversies about words or things of lesse value that misplacing their zeale and mis-led in their knowledge they thrive little or nothing in the maine substance of godlinesse but need be taught the very principles Rom. 14.1 Heb. 13.7 2. Pet. 3.17 Especially when they be apt to receive Scandall and admit offence such were the beleeving Iewes the most of them Fourthly some are meerely held back by their worldlinesse they relapse to such excessive cares of life and so devour up their time about earthly things that they cannot profit not prosper in better things Fiftly many thrive not or not sensibly being hindred by the ill company which either voluntarily or necessarily they are plunged into and cheefly for want of fellowship in the Gospell with such as might bee patterns to them in knowledge and the practice of faith and piety Sixtly spirituall lazinesse and idlenesse is the cause why many grow not They wil take no paines but after they have repented and beleeved in some measure Heb. 5.13 and be gotten a little whole of the wounds they were diseased withall in their conversion they fall into a kinde of security and rest in the outward and formall use of the meanes and neglect many precious things which from day to day they are moved and counselled to by the word and spirit of God and this disease is the worse when it is joyned with spirituall pride and that vile conceitednesse which is seene to come daily in many Seventhly some Christians after calling are insnared and deceived by the methods of Satan and so live in some secret sinne against their own knowledge In fâ—vour of which they forbeare the hearty regard and use of Gods ordinances and so dangerously expose themselves to the raigne of hypocrisie These are wonderfully stocked and grow worse and not better These are the reasons why
〈◊〉 〈◊〉 There is much adoe about the word here rendred Contained among Interpreters The word sounds actively in the Originall as if it were rendred doth containe or hee containeth But the Translators and many Interpreters think the active is put for the passive He containeth for It is contained If we read it actively then the Name of God must be supplied thus He that is God contained it â—n Scripture noting that as a singular treasure God hath placed this Testimony in Scripture concerning Christ and faith in him and sure it is a great treasure that wee may have places in the sure Word of God that so plainly testifie of Christ and our happinesse in him wee should take great notice of them and be much thankfull to God for giving us such sentences so briefly and yet so plainly and fully to informe us Some supply the name of Christ and so they say Christ containeth that Is excelleth as the word may signifie Hee is had fully and excellently in Scripture and in particular in this testimonie of Scripture The word rendred Contained signifies sometimes barely to be had sometimes to be possessed as Luke 5.9 They were possessed with feare And so wee possesse a great treasure in Scripture when wee have such Testimonies as these There is a Nowne derived of this Verbe which is thought by the exactest Divines to meane a speciall Section or portion and when it is applied to a place in Scripture it signifies such a Scripture as is divided from the rest as a principall matter either to be meditated of or expounded Such was that speciall portion of Scripture which the Ennuch had to meditate of and Philip expounded to him Acts 8.32 where the word is used And so whether the word be used actively or passively it commends unto us this place of Scripture and withall shewes us a way how to enrich our selves namely by singling out such choise places throughout the Scripture as may most fittingly furnish our thoughts for meditation in the maine matters of Religion We may here note what cause we have of thankfulnesse to God for the helps we have in teaching seeing we have the Chapter and verse quoted to us which they had not in the Primitive Church and withall wee may observe that one may have the profit of the Scriptures though he cannot quote Chapter and verse And thus of the second thing concerning this testimony Thirdly the third followes which is the matter testified which concernes either the giving of Christ or the safety of the Christian in beleeving in him In the words that describe the giving of Christ observe First The wonder of it in the word Behold Secondly The Author of it God I lay or put Thirdly The manner of it He laid him downe as the stone of a foundation in a building Fourthly The place where In Sion noting that this gift of Christ belongs onely to the Church Fifthly What Christ was unto the Church viz. a chiefe corner stone elect and precious Behold This word is used in Scripture sometimes to note a thing that is usually knowne or ought to be knowne so David saith Behold I was conceived in sinne Psalm 51. Sometimes to note that some great wonder is spoken of and must be much attended In this place it may note both For it is certaine that the testimonies of Scriptures concerning Christ ought to be familiarly knowne of us and this as an especiall one But I rather think it is used to note the wonder of the worke here mentioned and so the word may import divers things unto us First It was a mervailous worke that God should give us his owne Sonne to be our Saviour and the fountaine of life to us Hence it is that we may observe throughout the Scripture that God doth set this note of attention and respect both upon the generall and upon many particulars that concerne Christ as it were by the Word to pull us by the eares to make us attend or to give us a signe when wee should specially listen Thus God brings out Christ to the Church and tells how he loves him and hath resolved upon it by him to save both Iewes and Gentiles and wills them to behold him and wonder at him Isaiah 42.1 So when hee promiseth the comming of Christ And of the ends of his comming he makes a proclamation all the world over that hee hath appointed a Saviour unto Sion Thus he would have us wonder at the service of the Angels about the time of his birth Math. 1.20 Luke 2.9 10. and at the miracle of his conception that he should be borne of a Virgin Math. 1.21 and at the Wisemen led by a starre out of the East Math. 2.1 9. and at the opening of the heavens when the voice came downe to testifie that Christ was the beloved Sonne of God in whom hee was well pleased Math. 3.16 17. and at the service which the Angels did him and at his wonderfull abasement for our sakes Math. 21.5 and especially that hee should sacrifice his owne body for our sinnes 1 Iohn 1.29 Heb. 10.7 and that hee is alive from the dead and liveth for ever Revel 1.18 and that hee hath opened the secret booke of Gods counsell and made it knowne to the world Revel 5.5 and that after such hard times under the raign of Antichrist he should recollect such troops of Gospellers as stood with him on Mount Sion Revel 14.1 It were too long to number up more particulars Onely thus much wee should learne that the doctrine of Christ is to be received with great affection attention and admiration Secondly This word strikes us like a dart to the heart for it imports that naturally we are extreamely carelesse and stupid in this great doctrine concerning Christ and faith in us For when God calls for attention it implies that we are mervailous slowe of heart to understand or with affection to receive the doctrine Let the use of all be then to strive with our owne hearts and to awake from this heavinesse and sleepinesse and with all our soules to praise God with endlesse admiration of his goodnesse to us in giving us his Sonne Thus of the wonder of it 2. The Author of it followes I lay or put God would have us to take speciall notice of it that it is hee that was the Author of this glorious worke Hee is the vvork-master the chiefe master-builder It is Gods vvorke and the knowledge of this may serve for divers uses For first It should direct our thankfulnesse wee should give glory to God and praise his rich grace He will not lose his thanks for Christ. Hee holds himselfe much honoured when wee praise him for so great a gift as Christ. Secondly It should much strengthen our faith and make us beleeve the love of God and his willingnesse to be reconciled He is the party offended and if he were hard to be pleased hee would never have sought
nor to be dejected if our faith prosper and it should be a great comfort to poore Christians in all their wants if the Lord have made them rich in faith He is a great rich man that hath a strong faith And therefore also wee should learne to judge of men not according to the flesh or these outward things but ever acknowledge more honour to a faithfull Christian than to any rich wicked man And it is a great signe of our owne uprightnesse of heart when we can judge of Christians as God judgeth and without dissimulation account them the onely excellent Ones Secondly in particular wee may here observe the necessity of faith in respect both of the favour of God and the merits of Christ we cannot please God though we be in Sion without beleeving Heb. 11.6 and without faith we see here we are not built upon the foundation and so have no part as yet in Christ. And therefore wee should every one be throughly awakened to examine our selves whether wee have this precious faith or no 2 Cor. 13.5 and to keepe our owne soules with so much attendance hereupon as to be sure the Tempter deceive us not in our faith 1 Thes. 3.4 And here especially take heed that thou dash not thy soule upon the rock either of ignorance or presumption of ignorance as many doe that to this day know not what a true faith is of presumption as many doe that entertaine without all ground from Gods promises a hope to be saved which they call a strong faith in Christ and yet live in their sinnes without repentance and here never taste of the sweetnesse of spirituall things nor shew the affections of godlinesse in Gods service Thirdly note that hee saith Hâ—e that beleeveâ—â— indefinitely meaning any of what nature or condition or state of life soever And therefore when this Text is quoted Romanes 10.11 and 9.33 hee saith in stead of Hee that Whosoever beleeveth which sheweth us plainly that in matter of faith God is no accepter of persons No man can say hee is exempted A poore man a Gentile a Barbarian an unlearned man a servant c. may beleeve as well as the rich learned free c. There is no exception against any calling of life or any sex Faith will make any one a childe of God and a member of Christ. The severall sorts of men are all one in Christ Jesus Gal. 3.26 28. This is the large extent of Gods love to the world that whosoever beleeveth should be saved Iohn 3.16 Mark 16. The proclamation is to all that are athirst they may be possest of those treasures of gold without money Esay 55. Which should much embolden us to goe unto God with a true heart in the assurance of faith Heb. 10.22 And withall it should cause us to cast out of our hearts all the waverings and doubts of unbeliefe arising from our owne condition in unworthinesse Fourthly we may hence note that faith in Christ was ever required in all sorts of men It was required of them in the Prophet Esay's time and it is still here required in the Apostles time Thus Paul Heb. 11. shewes that faith was the character of the godly in all ages before the Floud and after the Floud before the Law and after the Law and he proves it by an induction of particulars in their severall ranks Which againe should both serve to take downe carelesnesse seeing never man could please God without faith and withall it should much perswade us to get and preserve faith seeing we have such a cloud of witnesses and that every godly man in every age of the world did provide himself of faith whatsoever he wanted Fiftly observe here the nature of true faith To beleeve God in any thing he saith will not save us if we beleeve not in Christ. The object of faith is Christ for though we beleeve other things yet either they are not things that directly concerne salvation or else they are founded upon Christ nor is it enough to beleeve Christ or to beleeve that he is sent of God but wee must beleeve in him that is out of sound judgement wee must with all our hearts imbrace the happy newes of salvation by Christ and relie upon him and his merits onely for our owne particular salvation The very comparison here imported shews us the nature of faith Christ is like the foundation of a house now to beleeve in Christ is to fasten our selves in our confidence upon Christ as the stone lieth upon the foundation To beleeve in Christ is to lie upon Christ unmoveably and not flee out of the Building And it is to be noted here that the Apostle addes these words in him to the Text in Esay of purpose to explain the Prophets meaning and to shew what kind of beleeving the Prophet intended Therefore it is apparant that Pagans cannot be saved because they beleeve neither God nor Christ no Jews and Turks because they beleeve God but not Christ nor the common Protestant because he onely saith he beleeveth but doth not beleeve indeed nor the Papist because he beleeves not in Christ nor placeth his confidence in him alone but in his own works or in Saints or Angels or in Popes pardons and indulgences Sixtly note here the circumstance of time by which he describeth a true faith Hee doth not say Hee that shall beleeve or Hee that hath beleeved but He that doth beleeve which is to shew us both what we should doe with our faith and what in some measure is done by every beleever for wee should not beleeve at one time onely but at all times we should every day live by our faith Gal. 2.21 Christ liveth in us by faith and so long as we goe about without faith we make Christ to be in us as it were without life To spend one day without faith is to bury Christ as it were for so long Now the life of Christ must be considered of us two waies namely as it is in it selfe and as it is in our sence For this latter it is true when we imploy not our faith we let Christ die in us in respect of sence But for the first way it is certaine a Christian doth alwaies beleeve after the life of faith is once conceived in him There is no time in which it can be truely said Now he beleeveth not Therefore doth the Apostle here say He that beleeveth It is true that in some particular points or promises a Christian may fail through unbeliefe but not in the maine point or promise of salvation by Christ. It is true also that a Christian may oftentimes and usually want the feeling of his faith and goe without the joyes of the holy Ghost but yet he wanteth not faith yea a Christian may violently object against beleeving and thinke he hath not faith by the temptation of Sathan and the rebellion of that part of him that is unregenerate and yet God can dispell
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 urge them and whet them upon the hearts of their hearers for their Instruction Reproofe or Consolation 2 Tim. 3.17 They are like the Priests for cutting up or dividing of the Sacrifices 2 Tim. 2.15 And this may serve to justifie the course of godly and painfull Ministers that most study the sound application of their doctrine and secretly staineth the pride of those men that avoid with scorne application vainly affecting the praise of wit and learning Thirdly we may hence note that all men in the visible Church have not a right to the comforts of the Scripture and it is the Ministers duty to drive wicked men off from claiming any part in the promises which are the onely treasure of the Saints as here wee see in these two verses the Apostle carefully doth Men must doe the works of Iacob if they would have the comforts of Iacob Micah 2.7 A Minister must separate between the clean and uncleane His word must be like a Fanne that will drive the chaâ—fe one way and the wheat another and though wicked men brook not thiâ— yet God requireth this discretion at the hands of his people Gods Ministers must not dawbe with untempered morter or give 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 unbeliefe obedience and disobedience make Men must not be known after the flesh Fiftly it is hence also apparant that all the godly have 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 observed in particular The one concerns the godly who are comforted The other concernes the wicked who are terrified The godly are comforted in these words To you therefore which beleeve he is precious In which words it is the drift of the Apostle to raise an use for consolation out of the former Text whence consider First the persons comforted viz you that beleeve Secondly the happinesse applyed unto 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 have coÌ„fort in Gods promises It is not enough to know that beleevers shall be saved but we must be sure that men in particular are beleevers we must examine our selves whether we be in the faith or no 2 Cor. 13.5 Which should both reprove and direct It reproves the great shamefull slothfulnesse of Christians that suffer the tempter to keepe them without the assurance of faith some have no faith at all and the better sort live in too much doubtfulnesse in the point of the assurance of faith And therefore wee should be warned and directed to try our faith and to make it sure that we are beleevers Quest. What is it to be a true beleever Ans. It is to imbrace with our hearts the reconciliation salvation which by Christ is purchased for us and by the Gospell is offred to us Now that this point being of such singular waight may be cleerly understood I will break it open into particulars or into particular parts or steps of judgement and practice in the beleever First he must acknowledge that by nature he stands bound to observe 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 know that God sent his own Son in the flesh to obey the Law and satisfie the justice of God by making an expiation for mans sins Fourthly he must learne that God hath bound himselfe by promise that whosoever imbraceth the agreements in this new covenant in Christ shall be saved Fiftly that when a man doth in his own particular discerne this gracious offer of God in the Gospell and goeth to God and with his heart relieth upon it then he doth truely beleeve and is justified and shall be saved Quest. But many men are perswaded that God hath given Christ for them and yet it is evident that they doe not beleeve because there is no appearance of any repentance or reformation in them many say they have a strong faith and yet have none How shall the perswasion of the godly man be distinguished from this vaine presumption in wicked men Ans. That perswasion of Gods grace in Christ which is true and of the nature of true faith doth prove it selfe to be â—ight by many infallible signes First by the renovation of the heart The knowledg of Gods love in Christ doth make the heart of man new it clenseth out the old drosse and makes a man hate his sweet and most secret sins Faith purifies the heart Acts 15. Secondly by the joy and comfort of the holy Ghost with which the beleevers heart is refreshed from the presence of God 1 Pet. 1.9 Thirdly by the victory of the world For the true beleever is so satisfied with Gods goodnesse in Christ that he can deny his profits pleasures credit friends and the like for Christs sake and the Gospell yea faith marres the tast of earthly things and makes a man able to forsake the love of worldly things 1 Iohn 5.5 It will endure the tryall of troubles of afflictions and temptations and persecutions for the Gospels sake 1 Pet. 1.7 without â—aking haste to use ill meanes in the evill day Quest. But how may faith be discerned in such as say they are not perswaded that they have faith which sometimes proves to be the case of divers deare children of God Answ. Their faith may be discerned First by repentance which cannot be separated from it the sight hatred confession and sorrow for their sins is an argument of true faith because without faith no man can have true repentance Secondly by their complaining of their unbeliefe and desire of faith I beleeve Lord help my unbelief was the voice of him that had true faith Thirdly by their daily renouncing of their owne merits begging favour of God onely for the merits of Christ. Fourthly by the love of the godly for faith worketh by love Gal. 5. Fiftly by other marks signs of Gods children which can never be had but faith is had also such as are love of God and his Word and of their enemies and uprightnesse of heart and the spirit of prayer and the like Precious Christ is precious to them that beleeve not onely in their accoâ—nt but by effect and so both because he is great riches unto them as also because he is an honour unto them He is great riches
restlesnesse by the grievous distempers of the body or failing of their senses being for the time as Iob saith brought under the king of terrours Iob 18.14 What a wofull case Belshazzar was in you may reade Dan. 5.9 These terrours are the fansies the Gentiles so much dreamed of The fourth is desperation An evill Conscience in sinne many times brings them to hellish despaire of all mercy and pardon thus Cain rageth and blasphemeth like a frantick man And these effects of an evill Conscience are so muâ—h the more great 1. Because the Conscience can lash a man without noise it can secretly inflict torments when no eyes shall pity him 2. Because there is no escape from Conscience a man can neither drive it away nor run from it it cleaves to the offender inseparably From a tyrant or ill master some men run away but from an ill Conscience there is no flying 3. Because Conscience it selfe is a thousand witnesses to prove the fault though never so secret and the offender is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himselfe and goes up and downe with a heavie sentence upon him in his bosome though all the world should account him innocent 4. Because an evill Conscience is such a damnable disease and the griefe raised by Conscience is such and so lasting that the grieved dies before the griefe can be removed yea so violent is the confusion which despaire bringeth into the thoughts that out of the grievous mistaking and impatience many times the offender makes away himselfe as Saul Achitophel and Iudas did and many in our times doe 5. Because death it selfe doth not abate the torments of an evill Conscience but the living worme gnawes them even in hell for ever and with so much strength and power there that one said wittily Hell were not hell if it were not for the gnawing of this never-dying and never-ceasing worme 6. Because unto the making up of the compleat misery of the impenitent sinner the sentence of Conscience and the testimony of it shall be heard and admitted at the last day before the Tribunall of Christ. For though an evill conscience shall never disgrace for some effects as for that of working despaire of mercy yet for the maine body of the proceedings of Conscience it shall be not only allowed but justified by the voice of Christ to the eternall shame and confusion of the offender And though it be true that the worst of the effects before mentioned arise from a stirring Conscience yet is not the man safe that hath a still Conscience if it bee evill For first hee is in continuall danger of the awaking of that conscience of his that now is asleep What ease can that mans heart be at if he had all pleasures round about him if he were tied to a Beare or Lion or mad Dog though he were then asleep for hee may awake every moment and then where is hee The stilnesse of an ill conscience is but like the sleep of a frantick man Secondly there can be no true peace unto the man that lieth in sinne without repentance Isa. 57. There is no peace to the wicked saith my God Though hee bee friends with himselfe for a time yet God is not friends with him nor is sinne and Satan at peace with him though there be an uncertaine truce for a time Thirdly the danger of a still conscience is the greater for the terrours of a troubled conscience may prepare a man for Christ and compell a man to seeke helpe from Christ but in the case of a still conscience there are these two usuall miseries the one that men take a still conscience to be a good conscience and the other is that a man runnes onely blindefolded so long till death and hell may seaze upon him Thus of the effects of an evill conscience the meanes how conscience may be made good follow That an evill conscience may be 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 bloud 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 bloud will serve the turne and it must be no other bloud than the bloud of the immaculate Lambe of God as the Apostle shews Heb. 9.14 The reason of this is because conscience will never be quiet till it see a way how Gods anger may be pacified and sinne abolished which cannot be done any way but by the bloud of Christ which was powred out as a sacrifice for sinne Now unto 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 love First knowledge a man must have both Legall and Evangelicall for they must know by the law what sinnes lie upon the conscience and trouble it and they must know by the Gospel what a propitiation is made by Christ for sinnes And for the second an evill conscience will never bee gotten off unlesse our hearts be sprinkled and washed from the filth and power of the sinnes which did lie upon the conscience Heb. 10.22 1 Tim. 1.5 Now unto such removing of such sinnes from the heart two things are requisite First that by particular confession wee doe as it were scratch off the filth of those sinnes that soule the heart and trouble the conscience Secondly and then that wee wash our hearts and daily 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 layes on the medicine A man must apply the sufferings of Christ to himselfe and beleeve that Christ did satisfie for those sinnes that lie upon the conscience and must accordingly all to besprinkle the conscience with that bloud of Christ and then of an evill conscience it will presently become good but men must looke to one thing and that is that their faith be unfained For conscience will not be satisfied with the profession of faith they must beleeve indeed and with their hearts and with sound application of the promises of the Gospel concerning the bloud of Christ or else conscience will not be answered Heb. 10.22 1 Tim 1.5 Fourthly the heat of love must be added a man must so apply the bloud of Christ as that his owne bloud be heated in him affection with both towards God and Christ and Christians Christian love doth put as it were naturall heat into the conscience and makes it now receiving life by faith to bestirre it selfe in all the workes either of service to God or duty to men 1 Tim. 1.5 Heb. 9.24 knowledge bringing it light mortification making it cleane faith
either of old or by the persecution about Stephen or at other times after 〈…〉 be the Apostle of the Circumcision Others thinke they were Gentiles converted to the Jewish Religion and so they take strangers and Proselites to be all one and to such Peter preached Acts 2. and converted many of them and they thinke he writes to them now Others thinke that this Epistle is so written to the Jewes as it is intended also for those elect Gentiles in those parts because he saith Chap. 2.10 that these people were not in times past a people nor under mercy but now were the people of God and had obtained mercy which words doe not so fitly agree to the Jewes and so all the Elect of God are strangers in this world and so the word is evidently used Chap. 2.12 and I thinke it is to be taken in this last sense Strangers Man may be said to be a stranger in five respects 1. In respect of absence from his naturall friends and his native soile so Abraham was a stranger in Canaan 2. In respect of the want of Gods favour and grace so wicked men are strangers from the covenant of promise from the Common-wealth of Israel and from the life of God 3. In respect of the contempt of the world so Gods children when they begin to feare God the world accounts them as strangers and avoids them so David was a stranger to his brethren and kindred 4. Some make themselves strangers by a wilfull retyâ—ing and discontentment for crosses that befall them 5. In respect of absence from the heavenly Canaan and the troublesome condition in this world and so all Gods elect are strangers Gods elect then are strangers in this world this point is abundantly confirmed in these places Gen. 47.9 1 Chron. 28.15 Psal. 39.13 Heb. 11. 12 13. 13.14 15. And it may teach us many excellent things for the ordering of our cariage both in our selves and toward others There are 12 things which may bee gathered out of this metaphoâ—icall tearme to teach us with much life by the comparisons may be taken from thence Or there be 14 things wherein we should be like to strangers 1. A stranger is unacquainted and hath little to doe but with his journey so while we are in this world we should thinke chiefly on our journey and keep our selves estranged from the world dissolving our sinfull acquaintance and keeping our hearts from the cares of life 2. A stranger useth to be much affected with lesser courtesies in a strange place Ruth 2.10 so should we be thankfull to God for any kindnesse in this world it is enough it shall goe well with us in heaven we should say with David who am I and what is my people that we should c. for all things come of thee Now therefore our God we thanke thee and praise thy glorious name for we are strangers before thee and sojourners as were all our fathers our dayes on earth are as a shadow and there is no abiding 1 Chron. 29.14 15. 3. A stranger is wont to be glad of any good company that will go with him though it were but a part of the way How should wee then with all joy and dearenesse entertaine Gods servants into our inward and perpetuall society These are they will goe with us to heaven 4. A stranger will be carefull to inquire his way feares to misse it seekes best directions and that every day yea and at every turning It will not serve his turne once or twice or seldome in his iourney to take generall directions yea he is glad to aske of any body even children when he is out of his way or doth but feare it or is in danger of it And shall not this teach us to 〈…〉 should we goe to God to seeke a way of him yea going and weeping we should go and aske the way with our faces thitherward Ier. 51.4 Ezra 8.22 How should we be glad of guides and make our selves also equall to them of the lower sort that by conference and all good helpes from Ministers and godly people we might receive daily directions It is a horrible plague to have a heart that is not willing and forward to aske questions about the way to be saved and intolerable pride not to make use of any that can give us counsell O the incredible stupidity of our spirits we that cannot travaile in a road-way that perhaps we have gone before without every houres questions yet thinke our selves wise enough to finde the way to heaven with little or no directions 5. A stranger lookes not for great things for himselfe he doth not seeke honors and offices and possessions in the City he travels through his care is onely for necessaries for his iourney And are not wee strangers on earth and is it now a time for us to take up our dwellings here and to seeke great things for our selves in this world Ier. 46 5. a stranger never pleads any priviledge in the place he comes to and this was the ancienâ— minde of the godly Patriarks they quitted all claimes and confessed plainly they were but pilgriâ—â—s and embraced the promises as their portion and so set up their rest in their hopes Heb. 11.3 6. A stranger can endure wrongs Hee staies not his iourney to turne againe to every dâ—gge that baâ—kes at him nor to seeke revenge for every indignity He lets not his iourney for every showre of raine and should it not be thus with us Why doe we feare reproach what stand we still at every slander why busie we our heads for projects of revenge or our hearts with indignation at every currish caitife or dogged Doeg that will falsely accuse our good conversation in Christ When will we come to our journies end if we every day trouble our selves with the indignities we receive in this strange world let the curres barke ride thou on and minde thy way What if thy crosses fall like raine ride on it is but a showre it will be over 7. A stranger or traveller so thinkes of his travaiâ—e in the day that hee looks for rest at night and so takes his rest at night as he resolves to travaile againe in the morning so should we be minded In prosperity to provide for adversity and in adversity to hope for prosperity againe as assured that man abideth in no certaine stay here 8. A stranger never measures his owne worth by what he findes in the way but by what he shall possesse when hee comes home so should a Christian doe he should live by faith and not by sight It matters not what the world thinkes of him his greatnesse is in the kingdome of heaven 9. A stranger will be glad to send home upon any opportunity and to get any friend to provide for him against hee come should not wee then bee glad of any opportunities to send home to heaven by our prayers
adorning of the minde 2. The heart is adorned with 8. graces 1. Holy desires such as the heart felt not before such as these after remission of sins and righteousnesse by Christ Mat. 5. after the meanes of Gods kingdome and the power of it Psal. 42. 1 Pet. 2.2 after the presence of God even that of glory and the comming of Christ 2 Tim. 4.8.2 Cor. 5.8 after communion of Saints the heart longing after them and in a word after all sorts of heavenly things 2. Divine love and that of God Psal. 18.1 of Christ 1 Pet. 1.8 of the word Psal. 119.103 of Gods house Psal. 26.8 84.5 of the godly Psal. 16.3 1 Iohn 3.14 3. Ioy in the Holy Ghost Rom. 14.17 in such things as these 1. In the satisfaction of Christ for sinne Galat. 6.14 Rom. 5.11 15.13 2. In his Election Luke 10.20 3. In the breasts of the Churches consolation Esay 66.10 4. In the word both read and heard Psal. 119.77 Ier. 11.16 Iohn 3.29 and so in the sacraments 5. In the sabbath Esay 58.13 6. In well-doing Prov. 21.15 7. In suffering for righteousnesse Mat. 5.10 8. In the presence of God knowing the soule in adversity especially Ps. 31.7 Rom. 5.4 9. In the people of God Ps. 137.6 10. In all the good things the Lord hath given as the pledges of his love Deut. 26.11 11. In the things that pertaine to God Rom. 15.17 In these a Christian hath his seasons and though he may sow in teares yet he reapes in joy 4. A holy feare of God and that of his mercies Ps. 147.11 Hos. 3.5 of his word Esay 66.2 of his presence especially in time of his service Heb. 12.28 and of his name and glorious titles Deut. 28.58 and in all things a feare of his offence and displeasure in respect of which a man is jealous of his own infirmities Pro. 28.18 1 Pet. 1.17 5. Confidence in which the godly are as mount Sion that cannot be moved Psal. 125.5 by which he committeth his way to God Psal. 37.5 and runneth to God for refuge that he may be under his armes for ever Deut. 33.27 Gods name is to him a strong tower Prov. 18. in respect of which his place is on high even in the defence of the munitions of the rocks Esa. 33.16 c. yea such is the power of this confidence sometimes that though God trouble him with his owne hands yet he will hope Iob 15.19 By this signe God knowes his in the day of trouble and will owne them Neh. 1.7 and the eye of God is never off them because they trust in his mercies Psal. 33.18 6. A holy hatred by which he cannot abide sin Ps. 97.10 the garment spotted with the flesh Iude 23. any false way Ps. 119.128 wicked company Ps. 26.5 the worke of such as fall away Psal. 101.3 them that hate God and goodnesse Psalme 139 21. 7. Peace whereby a man is made to rest from passions and perturbations and enjoyeth tranquillity in the contemplation of Gods favour Rom. 14.17 8. Bowels of mercy Col. 3.12 I omit hope patience meeknesse and the rest either because they some way belong to some of these or because these are the most eminent and easie to be discerned and all these are put on by faith And thus much of the adorning of the heart 3. The conscience is also adorned with 9. gifts 1. Life it being quickned from the dead sleep it was in 2. Light from ignorance 3. Peace from terrors differing from security 4. Purity and care in all things to doe uprightly Acts 23.1 Heb. 13.1 2 Tim. 2.3 5. Ioy and refreshing it is now a continuall feast Prov. 15.15 6. Constancy Iob 27.6 so as no power can compell it 7. Plainenesse and harmelessnesse 2 Cor. 1.12 8. A divine sentence so as in determining it judgeth for God and as God 9. Tendernesse so as it will now smitâ— for lesser evills All this doctrine concerning the sanctification of the spirit may serve First for humiliation We may all say if God looke upon our spirits innumerable evills have compassed us Psal. 40. and therefore we had need to pray to God to cleanse us from secret sins even those sinnes of our spirits 2. For admonition to all men to take heed that they neglect not this great worke of inward sanctification especially if God have touched the heart with any inward feeling of thy estate and remorse of sinne Looke to thy selfe thy heart is deceitfull and sinne is a witch watch against security or relapse into security â—e perswaded it is a dangerous thing to sin against the purposes of amendment The axe is now laid to the roote of the tree and therefore trifle not let not thy righteousnesse be as the morning dew thou art come neare to the kingdome of God quench not the sparkles of light and remorse And much more this may warne such as will not be touched with the care of sanctification take heed of a swinish and dogged heart the Lord will not cast pearles before such swine still And thirdly it may warne such as rest in giving faire words If they praise the Sermons and speake faire to Gods servants they thinke all is well The Divell could speake Christ faire to be rid of him Mar. 1.24 and so did Herod Mar. 6.20 3. For instruction to all sorts of men that yet finde not comfort in this worke oh labour about it that thou maist be cleansed from all filthinesse both of flesh and spirit even sanctified throughout following after holinesse without which no man shall see God 2 Cor. 7.3 1 Thess. 5.23 Heb. 12.14 and if there were in men a heart to returne there are many incouragements Christ is given to us of God to be our sanctification and in his intercession he remembred to pray for this that God would sanctifie us 1 Cor. 1.30 Iohn 17.14 17 19. and the word of Christ is able to sanctifie us Acts 20.32 and Christ hereby proves his resurrection from the dead Rom. 1.4 and God hath promised his spirit to help us Ezech. 33.37 4. For confirmation since this is so let him that is holy be holy still 5. For much thankfulnesse in such as have attained in any measure to the gifts of Gods grace herein 2 Thess. 2.13 Thus much of the sanctification of the spirit Vnto obediencâ— The first end of our sanctification is that our lives may be brought into obedience This obedience must be considered either in the 1. whole or in the 2. parts 1. In the whole it is profitable to observe three things 1. the originall of true obedience 2. The rules or properties of true obedience in the maner of it 3. The motives that might stirre us up to the care of obedience 1. The cause of this obedience is 1. either without us or 2. within us without us it is both God and the word of God God the Father causeth it by electing c. the Sonne by
of mercy from God noted by the sprinkling of the mercy seate 7. times 2. The intercession of Christ noted by the incense heated by the burning coales of his owne ardent affection Ver. 12 13. 3. The perfection of Christs mediation in that no man is joyned with him nor must any man be present Ver. 17. 4. The extent of the benefits to all the Elect noted by the sprinkling of the blood upon the foure hornes of the Altar The Use of all may be briefly both for instruction and consolation For instruction 1. To the people who should be above all things carefull to seeke the comfort of the application of Gods favour in Jesus Christ oh wee must above all things by faith keep this sprinkling of blood as is said of theÌ„ Heb. 11.28 2. Ministers should hence take notice of the maine end of preaching which is to sprinkle blood upon the hearts of the people that they may both be setled in the knowledge and assurance of their right in Christ and the covenant of grace and likewise purged in their consciences from dead workes we doe little by preaching if we beget not reformation and assurance in the hearts of the people he preacheth not that sprinkles not 2. For Consolation Be not fearefull Christs blood will protect thee as safely as ever did the blood of the paschall lambe the children of Israel Be not doubtfull of the efficacy of it For if the blood of buls and goates c. could purifie in respect of legall cleansings how much more shall the blood of Christ who by the eternall spirit offered up himselfe to God purge thy conscience from dead workes and make attonement for all thy sins cleansing thee from all unrighteousnesse Heb. 9.13 14 15. 1 John 1.7 Be not discontent with thy condition thou hast what was merited and purchased with blood how little soever it seeme in thy eyes But especially be not unthankfull for such a singular way of mercy but with all gladnes of heart rejoyce above all things in Christ him crucified for thee Hitherto of the persons saluted the forme of the salutation follows Grace and peace be multiplied to you It was the maner in their salutations to wish to their friends that which they accounted a chiefe happinesse to them So doth the Apostle here wishing the multiplying of grace and peace Grace and peace Grace must be considered two wayes 1. First as it is in God and so it is his free love and gracious disposition to shew mercy in Christ. 2. Secondly as it is in man and so it notes either the gifts of their minde or their condition or estate in Christ and so the faithfull are said to be under grace and not under the Law Peace is both inward and outward Inward peace consists in the contentation and rest of the soule and so it is both the rest of the conscience from terrors and the rest of the heart from passionâ— and perturbations Outward peace is nothing else but prosperity or an estate free from unquietnesse and molestation and adorned with needfull blessings Grace and Peace are the two principall things to be sought and wished in this world when Christ comes to inrich the world hee comes with grace and truth Iohn 1. he cannot be miserable that hath thâ—se two nor happy that wants them altogether Which may be a singular comfort to a Christian in grace and peace is his portion and he may goe boldly to the throne of God in the intercession of Christ to beg either of these in his need Heb. 4. ult God may deny him other things but he will never deny him grace peace And therefore also Christians should joy in the grace of God wherein they stand Rom. 5.3 and be resolved in themselves that the grace of God is sufficient for them 2 Cor. 12.9 Especially they should praise and esteeme and glorifie the grace of God It is all God askes for as it were at our hands even to honour him by praising his grace and free love to us Ephes. 1.6 Woe unto wicked men that neglect the grace of God what shall it profit them to gaine the world which yet they doe not and want grace and peace but especially why doe they not let Christians alone with their portion why doe they trouble them in their peace and despight them for their grace can they not follow their pleasures lusts profits honors c. and let Christians live quietly by theÌ„ who desire but liberty to enjoy grace with peace There is something also to be noted from the order of placing grace must bee had before peace there can bee no peace to the wicked and hee is undoubtedly wicked that hath not the grace of God Be multiplied Grace and Peace is multiplyed 1. First when the number of gracious persons is increased This is to be sought and prayed for 2. When the kindes of grace and peace are all had For there is the manifold grace of God 3. Thirdly when the measures and degrees are augmented The Husbandman would faine have his seed increase and the tradesman his trade so would the ambitious man his honors and preferments c. Even so should the Christian be ambitious and covetous in his desires that his grace and peace might increase Quest. What should we doe that grace and peace might be multiplied Answ. 1. Be sure it be true grace else it will never increase 2. Thou must increase in â—eeknesse and humility For God will give more grace to the humble Iam. 4.8 and the meeke shall have abundance of peace Psal. 37.6.11 3. If thou wouldest have thy grace and peace increase thou must be constant much in the use of all the ordinances of God which are the meanes of grace and peace As thou measurest to God in the meanes so will God measure to thee in the successe thou must be much in hearing For grace is in the lips of Christ Psal. 45.3 and much peace shall be to them that love Gods lawes Psal. 119. and thou must goe often unto God by prayer who gives grace and glory and will withhold no good thing Psal. 84.12 2 Thess. 1.11 12. Runne by faith to Christ who is the Prince of peace Esay 9.6 and stirre up the grace of God that is in thee For thou hast not received the spirit of feare but of power 2 Tim. 1.7 4. Thou must not perplex thy heart with the cares of this life but in all things goe to God by prayer and cast all thy care upon him so shalt thou have peace that passeth all understanding to keep thy heart and minde Phil. 4. 6 7. Thou must make much of the beginnings of desires joy liking and care of the meanes of godlinesse and not let them goe out so as thou shouldest fails of the grace of God or receive those graces in vaine 6. Thou must be resolved upon it to deny ungodlinesse and worldly lusts and to live righteously and religiously
Evangelists published by the Apostles and demonstrated by six severall apparitions Now for the second The resurrection of Christ iâ—â— fountaine of singular benefits unto us For from thence flowes 1. our glorification for hee went away to provide a place for us even to prepare those heavenly mansions for us 2. The resurrection of our bodies for the spirit that raised Christ from the dead hath thereby given us assurance that he will raise our mortall bodies also 3. The confirmation of our faith and that in divers things For his resurrection assures us that he is the promised Messias and sonne of God and that our debt is payed and that hee hath discharged the uttermost farthing for else he had not beene let out of prison and that he hath vanquished all our spirituall enemies and utterly foiled and disarmed them in that they could not keepe him downe when they had him in the grave but he hath triumphed over them 4. Our justification and regeneration for so the Apostle shewes in the 4. to the Romans that he rose againe for our justification and here it is expresly said that we are begotten againe through the resurrection of Iesus Christ. Quest. But may some one say If this be true that we are begotten again by the resurrection of Jesus Christ then it seemes men were not bâ—gotten againe in the old Testament or else not by the resurrection of Christ For he was not then risen Answ. For answer hereunto wee must consider in the resurrection of Christ two things 1. The act of his resurrection and 2. the vertue of it we are not regenerate by the act of his resurrection and for the vertue of it Faith could receive it aswell as the act was to come as now in us it doth the act being past Christ was risen in the old Testament three wayes 1. In the counsell of God 2. In the word of prophesie 3. In the efficacie of it Quest. But how doth it follow that we are regenerate because Christ is risen Answ. I answer Christ must be considered two wayes first naturally as man secondly mystically as head If Christ be considered barely as a man it doth not follow but if he bee considered in the mysticall union with his members as he sustaineth their person and was surety for them it will follow he rose againe to this end that he might receive power to raise our soules by the first resurrection and our bodies at the last day Or more plainely thus Our regeneration depends upon the resurrection of Christ three wayes 1. As his resurrection was a pledge and assurance that he would raise us he shewed his power that he could doe it he laid downe his body before our eyes and quickned it againe before our faces and gave us that signe to assure us of what he could doe foâ—us 2. As by his resurrection he merited ours 3. The spirit of Christ applies the vertue of Christs resurrection for the quickening of us and the accomplishment of our whole vivification and new obedience The uses of Christs resurrection are both for consolation and instruction It may comfort us against all the accusations or temptations of Satan or the censures of the world who shall lay any thing to the charge of Gods chosen who shall condemne them Is not Christ dead or rather risen againe and sitteth at the right hand of God and maketh request for us hath hee not paid our debt hath he not fully triumphed over death sinne and hell Againe would we have a signe that in Christ all the promises of God shall be yea and Amen we need no other signe then this that as Ionas was three dayes and three nights in the belly of the whale so the sonne of man was three dayes in the heart of the earth and the third day rose againe Finally why should we now be afraid of death or any other spirituall or terrible enemy why should those last things dismay us hath not Christ had a most glorious 〈…〉 them in a most â—eâ—rible mâ—nomachy when they did the worst they could and therefore we may solace our selves in the conquest and say insultingly O death where is thy sting O grave where is thy victory Is not death swallowed up into victory thankes be to God which hath given us victory also through Iesus Christ our Lord. But if we would have benefit of Christs resurrection we must then seek the vertue of it to our selves as the Apostle shewes in his owne practise Phil. 3.9 Quest. But how may we extract vertue out of Christs resurrection Answ. We may get out the vertue of his resurrection by meditation seriously thinking of it and of the end of it by found contemplation pondering of it and by prayer begging the working of the spirit therein but especially laying hold upon it by faith and glorifying God by beleeving that it shall be according to Gods promise effectuall unto us And we must also attend to the motions of the spirit yeelding our selves over to bee framed by them and we must not thinke much to suffer the labours of Gods messengers to worke upon our stony hearts as the Angells of God rowling away the stone that lyeth sealed upon our hearts by nature And thus much of the resurrection of Christ and of the first argument of our consolation Now the second followes in the fourth verse Verse 4. To an inheritance incorruptible undefiled and that fadeth not away reserved in heaven for us or for you THis argument is taken from our glorification which is here generally described to be the inheritance of the Saints which is amplified foure wayes First by the properties of it and they are three For it is 1. incorruptible 2. undefiled and 3 immarcessible or that withereth not Secondly by their present interest in it it is not now possessed it is held only in title being laid up for them Thirdly by the persons that shall inherite and they are you that is you that are begotten againe Fourthly by the place and that is heaven the best place For it much commends an inheritance if it lye in convenient and commodious places Incorruptible undefiled and that fadeth not c. Three things are here said in the praise of this inheritance which I purpose in the doctrine of them to handle together The first thing affirmed of this inheritance is that it is incorruptible and so it is in foure respects 1. because there we shall need none of those meanes of preservation which of necessity are requisite in this corruptible world neither for the body nor soule For our bodies wee shall need no aire food sleep heat or cold apparell or the light of the Sunne or Moone or mariage or physicke And for our soules wee shall need no sabbaths sacraments temple 2. Because our happinesse shall not bee annoyed with any thing that might corrupt it either without us or upon us
power can keepe us to salvation His worke it is to preserve whose will it is to save Mans naturall life stands not in the abundance of the things he doth possesse neither is our spirituall life sustained by the bare having of abundance of meanes Thirdly it may serve for instruction and that divers wayes 1. First we should beg of God the spirit of wisdome and revelation to shew the exceeding greatnesse of his power that we might discerne it and beleeve it by faith seeing we doe not observe it by sense and reason 2. Secondly we should daily ascribe power unto God even acknowledging continually his power in keeping us from day to day as our Saviour Christ teacheth us in the Lords prayer when hee teacheth us to ascribe kingdome power and glory to him and with Peter wee should learne to put off praise from our selves unto God as hee did in the cure of the Cripple saying not by our power is this man made whole 3. Thirdly wee should particularly of God seeke the experience of his power As for example we should not rest in the forme or shew of godlinesse but seeke the power of it wee should not only get a little faith but strive with God by prayer till he fulfill the worke of faith with power we should not thinke it enough to pray but we should seeke the spirit of prayer and to doe it with power even to be made by the annointing of Christ Priests after the power of endlesse life so we should seeke the power of conference and utterance in the confession of the truth in admonition instruction consolation or propounding of our owne doubts for the kingdome of God is not in word but in power 4. Fourthly we should hence learne to be undaunted in afflictions though it were to adventure all even life it selfe for the Gospell seeing we are kept by Gods power we may say in any distresse as Paul did I know whom I have beleeved and he is able to keep that which I have committed unto him till the day of Iesus Christ. If God keep our soules it matters not what else be in danger 5. Fifthly Ministers should hence learne to preach with power and strive after it For it is not the ordinance of God but the power of God that preserves the hearers It is not preaching but powerfull preaching that keepes the soules of men till the day of Christ. 6. And lastly the people should learne to place their faith not in the wisdome learning paines or graces of men but in the power of God Lastly this serves for consolation to all Gods servants against all their feares troubles adversaries temptations or what else might make them doubt their perseverance For God is able to doe above all that they can aske or think according to his power which worketh in them The divine Power gives us all things needfull to life and godlinesse and though they have but a little strength yet the Lord can open a doore of knowledge and grace and comfort unto them which no man nor devill can shut and therefore let us from our hearts give praise unto the onely wise and strong God that is able to support us from falling and to present us faultlesse before the presence of his glory at the appearing of Iesus Christ By faith or through faith The meanes in us to preserve us is our faith and that this will keepe us through the power of God is apparant by the scriptures Hee that beleeveth on the sonne of God hath everlasting life he is as sure of it as if he had it and he shall not come into condemnation but is passed from death to life Christ is the bread of life for nourishment and he that commeth to him by faith shall never hunger nor thirst He that commeth to Christ shall in no wise be cast out Christ will be so far from losing any one soule that beleeveth in him that not so much as his flesh or any part thereof shall bee lost but the whole body that is delivered to the grave shall be raised at the last day whosoever beleeveth in Christ shall never die For hee that confesseth with his mouth and beleeveth with his heart shall be saved God will keep that which by faith is committed to him and Christ will bee at the last day made marvellous in all that beleeve but that this point may bee more plainly understood I propound three things 1. First what faith doth for our preservation 2. Secondly how it doth it 3. What kinde of faith doth it and then the uses For the first there are tenne things which faith worketh by all which and every of which wee are greatly helped and furthered in our preservation First it inflames in God a singular tendernesse of care to remove out of the way what might be an occasion of falling and therefore our Saviour Christ shewes that God so loveth the weakest Christian that is truely humble and beleeveth that if any whosoever shall offend him that is cast any stumbling block in his way in respect of the sore judgements of God upon those by whom such offences come it were better a milstone were hanged about their neckes and they cast into the bottome of the Sea 2. Secondly as it procureth the healing of the soule of temptations even of all the wounds of the serpent quenching his fiery darts by shewing us Christ the true brazen Serpent of our recovery 3. As it is the daily hand and mouth of the soule by which we feed upon Christ the bread of life and so are by the strength of that precious nourishment kept to life everlasting 4. As it lighteth us the way to heaven For as there is a light apprehended by sense and a light of reason so there is a light of faith by vertue of the promise of Christ who said I am come a light into the world that whosoever abideth in me should not abide in darknesse 5. As it bringeth us within the compasse of Christs intercession For when hee prayed the father to keepe them from evill hee expounds his meaning to be to extend that his intercession not onely to his Apostles but to all that should beleeve through their word 6. As it procures the pardon of all sins according to that of Peter to him gave all the Prophets witnesse that through his name whosoever beleeveth in him shall receive remission of their sins 7. As it will excite and compell a Christian in all suits to seeke his owne help If a man beleeve his faith will make him speake both by confession and prayer to God and by inquiry and counsell and reproof to men 8. As it procures the seale of the holy spirit of promise and the earnest of the inheritance purchased Faith opens such a fountaine of joy and incouragement within a
the generall First that Gods last workes are his best works which should teach us to imitate God and never feare the forbearance of God time cannot change him he will be never the worse or the colder for delay Secondly if woe marke what daies these last daies are wee may also note that God doth his best workes when men doe their worst For of these last daies it is that the Apostle speaks that they should be such wicked and perillous daies and this we should learne of God also to let our piety and patience then shine most when impiety and violence doe beare most sway Thirdly there is a time when God will at once fully deliver and save his servants and judge for them and therefore wee should not be weary of well-doing Fourthly Gods servants must not think to be fully delivered till these last times and therefore they must walk circumspectly redeeming the time and alwaies stand upon their guard seeing the daies will be ever evill wee should remember and hold fast and lay up provision for many daies Fiftly it is the will of God that the day of Judgement should not be known to any man or Angell for the moment of it and therefore it is here described by ages not by dayes and howers which may confute curiosity and teach us to watch at all times Sixtly the world shall have an end there is a last time there will be an end of all perfection and therefore we should learne to use the world as if we used it not and therefore woe is to them that so greedily mind transitory things and that place all their happinesse in the things of this life Why is the time of the last Judgement called the last time It is called the last time 1. because time shall thenceforth be no more 2. Because after that day there shall be no space left for repentance or salvation for wicked men 3. Because Christians shall be delayed no longer but then all their wrongs shall be righted all their sinnes shall be pardoned all their wants shall be supplyed all their infirmities shall be removed all their promises shall be fulfilled all their graces shall be perfected all their desires shall be satisfied 4. Because all things shall then be fully determined ended and finally ordered But why is this time deferred so long First to demonstrate Gods wonderfull patience and to cleare his justice in that eternall vengeance shall then be exercised on the wicked For by this deferring it will be made manifest that hee did it not suddenly or passionately or privately or before hee had used all other meanes Secondly it is forborne till all Gods eternall decrees in the government of the world be accomplished especially it is stayed til the number of the Elect be gathered and the fulnesse both of Gentiles and Jewes be come in And thus much of this verse and so of the first part of the consolation that is to say the proposition of arguments now followeth the confirmation Verse 6. Wherein ye rejoyce greatly though now for a season if need require ye are in heavinesse through manifold tentations IN this Verse and the rest to the 13. is contained the confirmation of the proposition and that is performed two waies 1 By prolepsis or the answer of objections vers 6 7 8. 2. By propheticall testimony ver 10 11 12. For the first the Apostle labours to confirme them especially against two objections whereof the first might be taken from their crosses For they might say they were so pressed with the multitude of tentations inward and outward that they were much disheartned in the contentation of their estates Now unto this the Apostle answers that Christians have no cause to hang down their heads for their afflictions and that for foure reasons 1. Because one may have many crosses and yet have exceeding much joy 2. The molestation that comes by tentations or crosses is but for a season 3. That a Christian is not bound alwaies to trouble himselfe or be grieved at his troubles It is but when need requires 4. Because great profit comes by afflictions and tentations that is to say the tryall of our faith ver 7. Secondly they might object that they know not whether the former consolation doe belong unto them And to this he answers Verse 8 9. by shewing that there were three things in them by which they might know that those comforts did belong unto them 1. The first was their love of Christ. 2. The second their faith in Christ. 3. And the third their unspeakable and glorious joyes the consequent end of all which would undoubtedly be the salvation of their souls this answer is contained in the 8. and 9. Verses and thus of the order of those words Now whereas all these Verses containe answers to secret objections in the minds of men before I come to the opening of the particulars in the answers I note divers things briefly from the generall and which is here implyed First that God seeth the secret thoughts of mens hearts he seeth all the risings of their thoughts and affections and the inclinations to object any thing any way whatsoever which should make us carefull to looke to our selves for the very thoughts and risings of our hearts especially if there be in men a wicked rebellion against the truth let them not deceive themselves For certainly God will judge them for their very inward boilings and indignations against the truth even those which they doe not or dare not utter For contrary thoughts aswell as contradictions Secondly not onely God seeth but the word of God meeteth with the very secret thoughts in the heart or life of man though they were never knowne or uttered it ransacketh the spirit of man and will search strangely into the secrets of mens courses There can hardly be an objection in a mans minde but if hee constantly attend the Word it will meet with it which may encourage humble Christians to rest upon the Word for it will heale them of all sorts of spirituall diseases The Lord can strangely be their Physitian when no creature knowes it and withall it confutes their stomack that being met withall in the word think the Preacher aimes at them and that it comes of very spleene against them wilfully being ignorant of this that the Word would search them though the Preacher never knew their faces For it is the Word of him that knows all the hearts of men and was framed of purpose by the all-seeing Spirit of God that it might discover what was hid and converse secretly in the very bosomes of men Thirdly wee see here that there may be objections in the minds of the very Elect even of such as have true grace we may not imagine that they are absolutely freed from all doubts and feares Fourthly objections In that the holy Ghost is so
a while and heard her speak with such affection and admiration they are turned and will now goe seek Christ as well as shee Cant. 5.9 to the end and 6.1 3. Thirdly such as have felt this love of Christ should be carefull to keep it now there are seven things to be observed if wee would preserve the love of Christ in our hearts 1. First we must establish our assurance of both our loves to Christ and his love to us we must labour our owne edification in the faith if wee would keep our selves in the love of God Iud. 20. 2. Secondly if we would preserve this love we must keepe uprightnesse For if we relapse to the love of sin the love of Christ will decay in us 3. Thirdly we must keep our selves out of the company of such as might intice us from the love of Christ namely out of the company of Idolaters and all profane persons 4. Fourthly we must take heed of worldlinesse for the love of God and the love of the world will not stand together The cares of this life will be a snare and bait to draw us away 5. Fiftly we must take heed of security after feelings For if the Church be so sleepie after communion with Christ that when he comes again she will be slumbring and not rise when he calls Christ will be gone and not answer no though afterwards she call Cant. 5.2 6 7. 6. Sixtly we must walke in the steps of the flock and feed our kids neere the tents of the shepheards we must converse with holy Christians and keepe our selves under the powerfull instructions of profitable Ministers Cant. 1.7 c. 7. Seventhly wee must be much in the preparation for the second comming of Christ. To be much in thinking of or praying for the comming of Christ will preserve us from declination in our affection to Christ Iud. 20 21. The doctrine implyed in these words is that when we shall come to heaven and shall see Christ face to face we shall love him and admire him wonderfully For the Apostle takes it for granted that it is no hard thing to love Christ if we once saw him And thus of the first signe The second signe is the joy of the holy Ghost expressed in these words In whom though you see him not yet beleeving ye rejoyce with joy unspeakable and glorious There are six kind of joyes 1. Some are unnaturall such is the joy of those mentioned Iob 3.22 that are glad at heart to find the grave 2. Some are naturall such are the joyes Solomon commends Eccles. 8.15 Prov. 15.13 3. Some are sensuall such are the joyes Epicures conceive in the pleasures and sports of this life Eccles. 11.9 Iob 21.12 4. Some are fantasticall when men rejoyce upon meere conceits and fancies without any ground For as in some diseases there are abundance of sorrowes without cause so are there also joyes without reason in divers 5. Some are diabolicall and there are three sorts of devilish joyes 1. The first is to joy in sinne 2. The second is to joy in the misery of Gods people Ezech. 25.6 3. The third is the joy we call illusion when Sathan to feed the security of men doth tickle their hearts with a great deale of joy and ravishing of the heart 6. Lastly some joyes are spirituall joyes and these are either 1. Temporary or 2. Eternall Temporary joyes are those which wicked men may feele in the hearing the word Mat. 13. Eternall joyes are such as onely the Elect feele I call these Eternall not because they are felt without interruption for ever but because they are so now in the hearts of Gods children that they shall never either totally or finally be lost but shall be felt againe Now there are two sorts of this joy in Gods elect The one is a duty the other is a signe the one man brings to Gods service the other God gives as a token of his acceptance of mans service The joyes given of God are here meant these are here called unspeakable and glorious But how may we discern these joyes of the holy Ghost from all the other sorts especially the temporary joyes and illusions of Sathan The true joy in the holy Ghost may be known by these marks 1. It is given of God in the due use of some ordinance of God the soule being retired into Gods presence especially these joyes are felt in prayer this joy is drawne out of the wells of salvation 2. It usually follows humiliation for sin Esay 6.2 3. Ioh. 16.20 22. 3. It may be felt in adversity as well as prosperity Hab. 3.17 18. Rom. 5.3 Phil. 2.17 4. It is accompanyed with righteousnesse It can never be felt of any in whom the love of any sin raignes Rom. 14.17 5. It ratifies the written promises and doth assure nothing but what the word assures Eph. 1.14 6. It is kindled upon the sense of Gods favour it followes here beleâ—ving 7. It is unspeakable and glorious above all carnall or earthly joyes it doth ravish the heart as if a man were already in heaven 8. Lastly it may be knowne by the effects For 1. It will make a man more humble and apt to acknowledge his owne vilenesse and unworthinesse 2. It will make a man lesse censorious of others and with more compassion to tender the wants and sorrowes of others 3. It will marre the taste of carnall joyes it causeth us to find lesse rellish in the taste of earthly delights 4. It breeds a great love of God and godliness and quickens to diligence in well-doing Whereas the joyes that are illusions or temporary joyes will make men more proud and carelesse and contemptuous and more negligent in the use of the meanes and the care to doe good But are these joyes felt of every Christian Distinguish of Christians and of feeling and of joyes 1 Some are Hypocrites and so have not any power of godliness at all but onely a shew 2 Some have temporary grace onely these have joy but not such as will abide the tryall For 1 These joyes are not accompanyed with humiliation for sinne or not for all sinne 2 They arise not from any grounds of particular assurance 3 They are not felt in the time of temptation 3 Some Christians are alwayes diseased with some spirituall malady and that many times till death as with passion or with strange effects of melancholy these may possibly dye without any evident comfort Some fall after calling into some grosse sinne for a time and these may so lose the joy of their salvation as they may never recover it till their very end Againe distinguish about feeling 1 Some have those joyes but observe them not eyther through ignorance of the doctrine of the joy of the holy Ghost or through neglect 2 Some haue this joy and observe it and are affected established with it for the time but presently eyther forget it or
or to the poore or to the Church or to the service of my country or to the conversion of soules c. have I ministred the wit or learning or wealth or power the Lord hath given me Contrariwise it cannot but be wofull to some to remember on their death beds that they have spent their meanes and gifts to promote wicked courses and to procure sinne or to maintaine the riotous or gamesters or whores or dogs or any way their own lusts oh what wil they say when they are asked whom have you clothed fed comforted counselled admonished c. But unto us But why are we honoured thus and not the Prophets The Lord sheweth mercy on whom he will shew mercy I meane it for the manner and time and measure and meanes we must not herein dispute with God yet even this tends wonderfully to the praise of Gods constant love to his Church we see he doth not grow weary of his affection he did not spend all his grace and favour upon Kings Patriarchs and Prophets but he is ready to entertaine even the prodigall sonne of the Gentiles with as hearty or rather more hearty entertainment then ever he did the Jewish children that had not departed out of their fathers houshold Secondly this also shews that extraordinary gifts are not the best for us wee want the gifts of prophesie but to have the glorious grace of Christ is better then all for we see the Prophets desired it more and great reason for one may be a Prophet and yet not be saved Math. 7. but so one cannot have the true grace of Christ but they shall be saved hee is in better case that can pray with the Spirit then he that can prophesie For God is rich to all that call upon him and whosoever calleth on the name of the Lord shall be saved Rom. 10.10 Ioel 2. Besides we may note here that God will not be bound to shew his tenderest kindnesse to his best servants no doubt the Prophets were better servants to God then we are yet you see they must not envie it to know that others shall be more made on then they Finally here is implyed that Gods promises and provisions of grace can never be in vaine If it be not for the Prophets yet it must be for us For so in the originall it is as if it were rendered but yet unto us to note that no word of God shall be in vaine Esay 55.11 They did minister This phrase imports divers things 1. Wee are here againe occasioned to think of a strange depth of respect God beares to the meanest of his children none are too good in his account to doe them service the Prophets must not think scorne to minister to them yea so doth God reckon of them that Kings and Queenes must not be too good to nurse them yea we see here the Angels are desirous to know or doe any thing that concerns them yea the holy Ghost will leave heaven to doe them good Oh the bottomlesse depth of Gods love and oh the barrennesse and shallownesse and unthankfulnesse of mans heart that cannot be more inflamed towards God to render love for love yea wee should be afraid ever to challenge God for want of love we should account it a great offence to call his affection in question the Lord takes it wonderfull ill Esay 49.15 16. 40.26 oh that God should love us so beyond all president all desert yea above all we could desire and yet we be still so slow hearted 2. From this phrase we may note that the greatest in the Church ought to account it their honour to doe service to their brethren It it charged upon all without exception to serve one another by love Gal. 5. and Christ saith of the greatest let him be your servant Mat. 20. The Use is for all of us to search our hearts to see whether we can finde such a noisome pride in our selves as that at any time we should think our selves too good to doe Gods work or to doe service to any of Gods people if we doe find it let us purge it out as vile leaven and be humbled for it before God else the Lord may perhaps finde out waies to shame us and scourge us that we dreame not of 3. This word Minister as it is in the originall excellently imports how we should serve one another For it is to serve as the Deacons did 1. out of conscience of a calling and commandement from God 2. with all diligence 3. constantly 4. cheerfully Rom. 12.5 with all humility making our selves equall with them of the lower sort All this the Deacons did 4. This word imports that spirituall things are from God onely in respect of beginning and as the primary cause For the Prophets doe but minister them They have nothing but that they have received for every good and perfect gift commeth downe from God the Father of lights which should teach us in the use of all meanes to direct our hearts to God The things which were reported unto you These words evidently shew First that the primitive Church was first taught by tradition that is by lively voice not by written Scriptures onely so was Adam so were the Patriarks for the first 2000. yeares 1 Thes. 2.15 But might some one say Doth not this wonderfully make for the Papists in their opinion about traditions No whit at all and that this point may be more fully understood I will shew out of Scripture that the word Tradition hath been taken three waies and then declare particularly that this doctrine can make nothing for the Papists 1. Sometimes by traditions are meant the inventions or precepts of men imposed with opinion of holinesse and necessity upon the consciences of men and so it is taken and taxed Mat. 15.2 3 6. Col. 2.8 2. Sometimes by traditions are meant certaine rules prescribed by the Apostles concerning things indifferent and their use Thus the Corinthians are praised because they kept the traditions as the Apostle delivered them unto them 1 Cor. 11.2 3. Sometimes by traditions are meant certaine orders appointed by the Apostles for the prevention of disorder in manners in the Churches of Christians and thus I take it to be understood 2 Thes. 3.6 when condemning such as would not work he saith they walk disorderly and not after the traditions which ye received of us It seemes the Apostle had prescribed some courses for preventing of idlenesse and such inconveniences 4 Sometimes it is taken for the very word of God delivered by lively voice so the word was delivered 2000. years before the law 5. Sometimes it is taken for the word of God as it was first delivered by the Apostles while the Scriptures was yet unfinished whether it were delivered by report or writings and so 2 Thes. 2.15 1 Cor. 11.23 15.3 According to the fourth sense or this last it is taken here Now this can make nothing for
and by professing to know a greater comelinesse even the decking of the hid man of the heart and the ornament of good works For the cleare understanding of this doctrine concerning apparell 4. rules are to be observed 1. That whereas the Word of God doth not precisely tell what apparell we should weare the judgment and example of the wisest and godliest men in the country where we live is to be followed 2. That the sinne reacheth as well to men as to women For whereas the Scripture for the most part reproveth or directeth women for their apparell it was because men in those times did lesse exceed but now that men are growne so effeminate the censure lights upon them as well as women 3. That sinne may be committed in the fashion or putting on as well as in the matter or cost 1 Pet. 3.3 Rom. 12.2 4. That the vanity of often changing into fashions is to be condemned also There are divers reasons why wee should make conscience even of our apparell 1. Here it is a part of our sobriety 2. Nothing is required of us more then what is required of all that feare God and is observed by many that might stand upon it as well as we 3. Wee are forbidden to fashion our selves according to this world Rom. 12.2 4. Vanity here is an occasion of contempt it doth not make us the better thought on but the worse how shall I beleeve that he hath not vanity in his heart that is clothed with it on his back 5. God will scourge us even for our clothes Zeph. 1. Esay 3. 6. Our apparell is the fruit of our sinne and shall the theefe be proud of his halter 7. Vaine apparell begets in us pride vaine thoughts lust and many inconveniences especially if we persist in it against our conscience 8. Sobriety in apparell is a singular praise an alluring vertue The sixt thing is sobriety in meats and drinks and so restraineth both gluttony and drunkennesse but especially the later Luke 21.24 Rom. 13.13 There are many reasons against drunkennesse 1. From the nature of it It is a paganish sin a lust of the Gentiles 1 Pet. 4.3 yea it is a brutish sin it transformes a man into a beast a work of the flesh yea one of the worst and therefore set in the last place Gal. 5.21 a work of darknesse yea it is dishonesty Rom. 13.13 2. FroÌ„ the time 1. Of committing it they were wont to be drunk in the night 1 Thes. 5.7 as they commit whoredome so were they ashamed of it 2. Of forsaking it the night is past the day is at hand Rom. 13.11 12. 3. From the effects of it 1. Internall 1. It takes away the heart of a man first from himselfe it swallowes him up Esay 28.7.2 from Gods service Hos. 4.11 3. from the consideration of Gods judgements 1. present Esay 5.11 56.12 2. the last judgement and his owne end Luke 21.34 4. from the care of his owne happinesse Amos 5.6.1.4 2. It breeds rage Prov. 20.1 3. It breeds lust and filthy destres Prov. 23.29 4. It wonderfully besots a man Prov. 20.1 23. ult 2. Externall 1. It drawes a man out of the way of salvation Esay 28.7 2. It breeds vomiting and vile uncleannesse of that kind Esay 28.8 3. It breeds mocking and contempt Prov. 20.1 Psal. 69.13 4. It breeds a casting out from the society of the godly 1 Cor. 5.11 5. It breeds poverty and famine Prov. 21.17 Ioel 1.5 6. It breeds abundance of sorrow Prov. 23.29 7. It breeds contention Prov. 23.29 8. It breeds unutterable danger Prov. 25.32 34. 9. It breeds the wrath and curse of God in generall Esay 5.11 10. It breeds damnation both of body and soule 1 Cor. 6.10 Ob. But I am not drunk I can carry it and goe away Sol. Woe to them that are strong to drink wine c. Esay 5.22 Ob. But I doe not drink so excessively I onely sit in the alehouse and now and then drink but a little Sol. Drinkings is one of the lusts of the Gentiles as well as drunkennesse and to sit at it is accursed Esay 5.11 Ob. But I never drink my selfe but give my friends the drink Sol. Woe to him that gives his neighbour drink Hab. 2.15 Ob. But I never made any man drunk nor doe I drink much Sol. He is accursed that eateth and drinketh with the drunken that companieth with them Mat. 24.49 Vse 1. For drunkards to beware and take heed and if it be possible to get out of the snare of the devill especially let those monsters be warned 1. that are usually drunke 2. that take a pride in drinking Esay 28.1 Secondly for masters of families to restraine these abuses and to this end 1. to restrain the liberties of their buttery and cellers 2. to restrain their vâ—ry going to drinking houses or else to cast them out of their houses Psal. 101. Thirdly for Church-wardens and Justices of Peace to see the reformation of this to search and inquire from day to day and especially to looke to the houses that entertaine such else they are guilty of all the drunkennesse and filthinesse is committed without punishment Lastly if the Lord have kept any of us from this vice be thankfull and shew our subjection also in the former rules Trust perfectly on the grace which is to be brought unto you in the revelation of Iesus Christ. The third thing he exhorts unto is hope and trust in God which is amplified by the manner and measure trust perfectly and secondly by the object viz. the grace which is to be brought at the revelation of Christ which is forgivenesse of all sinnes and eternall salvation of our soules which is called the hope of eternallâ—life Tit. 1.2 Hope it selfe is one of the three principall graces Faith Hope and Charity comprehends the substance of all holinesse but of hope in it selfe I have considered of it in the notes upon the third verse it is the manner and the object is here to be considered But first I note briefly some things from the coherence in that he first requireth girding up of the mind and sobriety of life and then addes the perfection of our hope in God for salvation wee may observe First that a sober and temperate life is not enough to salvation one may be free from drunkennesse and excesse in gaming and voluptuousnesse and yet be in a miserable case wee must get faith and hope also as hee said of peace Heb. 12.14 so may I say of sobriety Secondly that unlesse we order our minds and moderate our lives wee cannot ever attaine to establishment of our hope of a better life Thirdly yea he teacheth us herein not to rest in the present gaine of godlinesse as to looke upon the present grace but still to hasten to the grace that is yet to be revealed True grace should not so satisfie us as to make us neglect the expectation and desire of heaven
assoone as he gives grace and favour I answer 1. That God thereby doth give way unto the kingdome of Christ for the exercise of it on earth in gathering the Elect and subduing his enemies which when it is done he will deliver the Kingdome into his Fathers hands and thâ—n God shall be all in all 2. It is deferred that so God might make evident proofe of the faith and patience of his servants and to shew that they stand by a better grace then they had in their creation But what should I wade into this point It is enough for us that it is the pleasure of Gods will it should be so and it is equall we should doe our work before we receive our wages 3. It shewes that the Maker and Builder of that happinesse is God and that our glory is made ready to our hands 4. It imports that as in the state of nature we cared not for grace so in the state of grace wee are not so carefull as wee should be of going to heaven whâ—n we are justified and sanctified we forget heaven it must be brought unto us we will scarce goe seeke it 5. It shews â—uâ— security and forgetfulnesse shall not make the faith of God of none â—ffect it shall câ—rtainly be brought unto us 6. Lastly wee may here gather one way of comforting our selves against the infirmitieâ— that accompany our natures that when we feele our weaknesses yet we shâ—uld be comforted in the hope of the strength wee shall have Art thâ—u humbled for thy ignorance why rejoyce in the knowledge thou shalt have And so I say of the untowardnesse of thy nature to good thinke of the time when Christ shall be perfectly formed in thee think of the grace shall be brought unto thee if thou be discouraged and never of 〈…〉 â—t the revelation of Iesus Christ. That iâ— at the day of judgement The day of judgement shall be a time of wonderfull revelation For then 1. 〈◊〉 glory of his person which he hath received of the Father in heaven shâ—ll â—e râ—vealed 2. The terror of Christ as a Judge shall then be fully exprest The world little knowâ— the terror of that day Hee came not at the first comming to judgâ— the world that is yet to be revealed 3. The gâ—â—ry of the body of Christ the Church shall then be revealed when we shall â—ee all the societies of all ages together in one armie 2. All the good they have all done shall be fully opened 3. All the glory of heaven shall then â—e eâ—â—ated upon them 4. The everlastiâ—g counsels of God shall then be broken open and explained to the eternall clearing of Gods justice and the exalting of the praise of his mercy The Use may be 1. For information we may see one reason why Christs Kingdome and the righteousnesse thereof is so securely contemned of the world It is because a vaile is as it were drawne over Christ that they cannot behold him and so we may see one reason why we are not more inflamed to the personall love of Christ it doth not yet appear what we shall be by his merits nor have we seen the exceeding glory of the onely begotten Son of God 2. For instruction we should long after that day if Christ be so good unto us now oh what will he be at that day If in this life holy men could say of him as Paul did Phil. 3.9 what shall we say or think of him but as worth ten thousand worlds in comparison In the meane while let us be content that our life be bid with Christ in God knowing that when he shall appeare we shall also appeare with him in glory Verse 14. c. As obedient children not fashioning your selves unto the former lusts of your ignorance HItherto of the three things to which the Apostle exhorts The reasons follow whereof the first is contained in these verses and it is taken from the image of God in which Gods children ought to resemble him they should strive against all inward evils and refraine all the excesses of life and addresse themselves with all care and confidence to the provision of a better life because they are begotten again unto God and it is required of them that they should be holy as he is holy This reason is both propounded and expounded propounded in these words as obedient children It is expounded two waies 1. By description 2. By proofe or testimony It is described negatively and affirmatively by negation he shewes what we should shun viz. fashioning your selves according to the lusts of your former ignorance Affirmatively he sets it out by shewing 1. the patterne to be imitated 2. and the manner of our imitation The patterne is the holinesse of him that called us The manner is to be holy in all manner of conversation Thus of the description For the proofe 2. things are to be considered 1. Whence the proofe is fetched â—n these word As it is written 2. What is alledged in these words Be ye holy as I am holy As obedient children These two words import a twofold consideration 1. they are the children of God 2. you must obey as children The first point gives an occasion to consider of three things 1. That God hath children not onely Christ his naturall Son and the Angels his sons by creation but the Saints also by adoption and regeneration 2. That it behoves Christians to seeke and know their adoption to be the sons of God It is wonderfull to think of the almost infinite carelesnesse of men that can heare of so great felicity as the adoption of sinfull men to be the sons of God and yet there is no heart in man to seeke after it 3. In that the Apostle applies the consideration hereof to perswade to holinesse of life it shews that the assurance of Gods favour as our Father doth kindle obedience and make us more fit for all well-doing as these places prove 1 Thes. 1.5 6 7. 2 Pet. 1.8 9 10. 1 Cor. 2.12 14. 2 Tim. 1.12 Heb. 10.22 The Use is First for confutation of their fancies that thinke assurance would breed security and that it is better to be a little doubtfull then fully resolved whereas both Scripture and experience is against it yea there is a secret corruption in the hearts of the very godly herein nourished perhaps by the devill But let us be fully perswaded to pray with all importunity that God would give us this knowledge But I have felt more hardnesse of heart and corruption of nature since assurance then I had before First examine thy heart whether thou call not peace of conscience by the name of hardnesse of heart 2. Know that hardnesse of heart and unfitnesse to holy duties is in us by nature and is not taken away by assurance neither is thy case the worse that thou feelest it more now then before For that may import more softnesse of heart 3. Consider
all thâ—ir workes but I will restraâ—e the diâ—course to the godly feare The fâ—are then here required is that reverence humility lowlinesse tendernesse modesty and carefulnesse that shâ—uld in all our wayes Thus we should feare the presence of God Psal. 16. the name of God Deut. 28 58. the Ministers of God 2 Cor. 7 5. the displeasure of God Psal. 90.11 Thus we should shew feare when wee speaâ—e of the mysteries of godlinesse 1 Pet. 3.16 thuâ— we should be affraid to offend the godly 1 Cor. 10. or be infected by the wicked or that others should ruine themselves when we might help them Iud. 23. we should feare to provoke wicked men we should feare lest we neglect the precious promises offâ—ed unto us Heb. 4.1 we should be jealous of others fearing lest they should fall fâ—oÌ„ the simplicity in Christ Jesus 2 Cor. 11.3 wee should feare the corruption of our owne nature and make conscience of the least evill 2 Cor. 7.11 wee should live in feare lest the day of Christ should come upon us before we be prepared we should also shew this feare in all our service of God Psal. 2.11 In these and many other waies we should shew our feare in our conversation The wives also should fear their husbands Eph. 5.33 and servants their masters 1 Pet. 2.18 To have our conversation in feare excludes carnall mirth and jollity and carelesnesse in our waies and unreverentnesse in our carriage towards God or amongst men This feare was eminent in Paul 1 Cor. 2.3 and this is required 2 Cor. 7.1 The Use may be 1. For great reproofe 1. Of the universall fearelesnesse that abides in all sorts of men never regarding the terror of the Lord nor thinking upon this fearefull judgement of Christ. How doe men cast off feare and dare restraine prayer and all holy duties and plunge themselves into all sorts of sins with all stupidity and carelesnesse 2. Of the great neglect of this vertue even in the godly there is not that awfull humble reverent respective carriage that should be the hearts and faces of men are every where wanting in this feare oh this conversation with feare where is it to be found almost Where is this feare in the people towards their Ministers in the wife to her husband in the servants to their masters 2. For instruction Let us from hence be informed in this duty and for hereafter never have our hearts and carriages polluted perfecting our holinesse in fear and abstaining from all filthinesse both of flesh and spirit shewing in all places a feare to offend God or dally with sin in all things mistrusting the corruption of our nature 2 Cor. 7.1 Phil. 2. Rom. 11.20 3. Such as have attained unto this feare should be wonderfull thankfull to God and carefull to preserve so excellent a grace it wins them a wonderfull deale of respect both from God and men 2 Cor. 7.15 1 Pet. 3.2 Psal. 90.11 Besiâ—es of all other these are likely to hold out Ier. 32.40 and are sure to find comfort in the day of Christ. And thus of the second reason Verse 18. Knowing that you were not redeemed with corruptible things aâ— silver and gold from your vaine conversation received by the tradition of your fathers c. THese words containe the third Argument for the inforcing of the exhortation laid downe in the 13. verse and it is taken from the consideration of our redemption by Christ wee are bought out of a miserable servitude by the bloud shedding of Jesus Christ and therefore being redeemed we ought to doe two things 1. To be carefull of the reformation of our vaine conversation 2. To place all our faith and hope in God Now because he would the more drive in the power of this Argument he layes downe divers specialties and important reasons why we should be moved with this Argument from our redemption 1. Because all the precious things in the world could never have delivered us in the beginning of ver 18. 2. Because our deliverance from our vaine conversation was one of the principall ends of our redemption and therefore if wee should not be stirred up to the care of a holy life we should be as if we had never been redeemed in the latter end of ver 18. 3. Because our redemption was effected by so matchlesse a price viz. the passion of Christ which was incâ—eased in that it was a suffering even to effusion of bloud and in that it was a suffering of a person of wonderfull parity of nature ver 19. 4. Because our redemption was a thing before the world was made ordained in Gods eternall counsell ver 20. 5. Because we that now beleeve in Christ have more honour done us in our redemption then all the Fathers in the old Church had for the manifesting of our redemption was an honour done to us that live in the times after the Law both if we respect the incarnation of Christ who was exhibited now and not before and also the publication of our deliverance by Christ already borne in the flesh in the preaching of the Gospell 6. Because the certainty of Christs victory and our purchase was in speciall manner confirmed of God and that two waies 1. By raising him from the dead to shew that no adversaries could hold him downe 2. By exalting him to so great glory in heaven which shewes he had fully pacified Gods anger and accomplished the merit of our redemption and this was done that our faith and hope might be in God ver 21. So that all these words commend unto us the Argument taken from our redemption in Christ and serve to compell us to the perfecting of our hope and the ordering of our conversation In the unfolding of this reason we may perceive that here are divers great things concerning our redemption to be intreated of as 1. What would not redeeme us viz. not corruptible things 2. From what we are redeemed viz. from our vaine conversation 3. By what price we are bought viz. the precious blood of Iesus Christ c. 4. The antiquity of this project concerning our redemption by Christ viz. before â—ver the world was 5. The time of manifesting it to the world viz. in those times 6. The persons that have profit by it viz. you that beleeve in God by him 7. The ratification of the assurance of it viz. the raising of him from the dead and his glory in heaven 8. The end of it viz. that we might have faith and hope in God Before I break open these particulars two things may be noted 1. The coherence with the former reason 2. The Apostles insinuation or communication as they call it in Rhetoricke For he doth not barely relate the Argument but to win advantage in their affection he tells them they know this doctrine concerning our redemption implying that it were a vile shame to be ignorant of the doctrine of redemption and importing that he was perswaded that they
was shed willingly Ioh. 10. 2. Because it was the blood of an innocent man but especially because of the dignity of his person it was the blood of him that was God as well as man Acts 20.28 and therefore must needs be of infinite merit and vertue Is the blood of Christ so precious 1. Then let us for ever exalt that riches of grace in God that spared not the blood of his owne Sonne that hee might not destroy us Ephes. 1.7 Revel 1.5 2. Then let us for ever detest merits of our owne workes seeing the price is of such infinite value and sufficiency Rom. 3.25 Coherence 3. â—t should then augment the confirmation of our faith in our redemption against all the temptations of Sathan or rebellion of our owne hearts or oppositions of the world Rom. 5.9 4. If shewes how carefull we should be of our selves that were bought at so precious a rate Mat. â—6 5. Let 〈◊〉 all then take heed of sinning against the blood of Christ for if it be thus precious it must needs diffuse a horrible guilt upon such as offend against it if Abels blood cryed so what will Christs blood doe c. as they doe 1. That sweare by it 2. That commit the sinne against the Holy Ghost 3. That trust to their owne merits 4. That receive the Sacrament unworthily 1 Cor. 11. As a lambe without blemish and spot Hitherto of his passion Now followes his obedience or innocency both of naâ—â—re and action and both as they commend the excellency of him that suffered for us His innocency is set out by comparison of a spotlesse lambe in which words it is Gods purpose to lift up our hearts to an apprehension of a wonderfull purity in Christ as he is our surety and Saviour The maine observation is that God would have us to know affectionatly the wonderfull holinesse of Christ as he is our Mediator and Redeemer it is one chiefe thing we should be informed in Hence the sacrifices still shadowed him out by the similitude of a spotlesse lambe and therefore hee is called the Lambe slaine from the beginning of the world Rev. 13.8 and the Apostles for urging this point may well be called the Apostles of the Lambe Rev. 21.24 Iohn calls him the Lambe of God Ioh. 1.29 36. Christ may be called a Lambe 1. For harmelesnesse 2. For patience and silence in affliction Esay 53.7 Ier. 11.19 3. For price and value for rarenesse and high account it seemes lambes were of speciall account Gen. 33.19 21.28 30. 4. For infirmities he tooke the infirmities were miserable but not those were damnable 5. For meeknesse and humility 6. For sacrifice He was the substance of all that was signified by the typicall lambes he was the substance of the paschall lambe of the lambe for daily sacrifice for the peace-offrings for the trespasse-offrings for the purification of women and of the lepers and the lambe for the first fruits and for the trespasse-offâ—ing of the Nazarites and for the free will offrings or vowes and the lambe for the sabbaths and new moones and the feast of trumpets and the lambe for the day of humiliation and for the feast of tabernacles the lambe for the Priests and the Princes and the people It is by the sprinkling of his blood we scape the destroying Angels It is for his sake that God is every day pleased in his propitiation for our sinnes He is our daily sacrifice that we must still offer to God for our selves It is he we must offer to God for our trespasses and no gifts wee can bring to God will be acceptable without him In him we are freed from the corruption of our natures and from the leprosie of actuall transgressions In him we have the confirmation of all our outward blessings The Priests and Princes as well as the people must ascribe all their reconciliation to him There are no persons so devoted to religion but they must acknowledge their needs of Christ nor can our best actions or times be accepted without him Whereas it is said he was without spot or blemish the Holy Ghost meanes to avouch that he was most holy both in nature and life there could not be a spot found in his actions nor any the least blemish in his disposition And it was needfull Christ should be so pure 1. Because else his passion could not be accepted 2. Because he must become a righteousnesse to many If any aske how he could be so seeing he came of Adam and had his infirmities both of body and mind I answer that he came of Adam but not by Adam that is not by carnall propagation but was conceived by the holy Ghost and so originall sin stopped and for his infirmities I said before he received such infirmities as the Fathers call miserable that is such as were punishments not sins but not such as were damnable as all sinfull infirmities are The Uses follow 1. We should informe our selves by often meditation of this wonderfull righteousnesse in Christ beholding by our medication the lambe of God that taketh away the sins of the world 2. For instruction many things may be urged 1. We should give honour to the lambe that sitteth upon the throne whose praises fill both heaven and earth Rev. 5.7 c. 2. We should daily send this lambe to the ruler of the earth daily present him to God for us Esay 16.1 3. These praises of Christ should convert us to his image this very doctrine converted the Eunuch Act. 8.31 we should imitate the praises of Christ hereby imported as these places shew Rev. 14.1 to 6. 4. Let us for his testimony resist the gates of hell by beleeving in him and love not our lives unto the death for his sake Rev. 12.11 3. For consolation Shall we not sing the song of Moses and the song of the lambe Rev. 15.3 Oh how happy are his servants Revel 22. What should dismay us if we know we are contracted to this lambe of God and shall enjoy eternall fellowship with him and in the meane while to be clothed with the white linnen of â—â— righteousnesse Rev. 19.7 8. 4. Woe unto them that will not rest upon him for righteousnesse the smoke of their torment shall ascend for evermore Rev. 14.10 11. Verse 20 21. 20. Which was ordained before the foundation of the world but was declared in the last times for your sakes 21. Which by his meanes doe beleeve in God that raised him from the dead and gave him glory that your faith and hope might be in God HItherto of the meanes by which we were redeemed The antiquity of the project concerning our redemption followes Who verily was fore-ordained before the foundation of the world The drift is to shew that we have reason to be wonderfully affected with the manner of our redemption because it was from all eternity projected by God Two things may be here noted in the words 1.
Psal. 31.22 Secondly this should teach us to looke to our faith and to provide for the daily use of it to live by it that if it might be we might be so ready and prepared that Christ when hee came at any time might find us so doing Now that we might attaine unto this daily use of our faith divers rules must be observed 1. We must be more afraid of doubts and cavils against our faith making conscience of unbeliefe to avoid it as a grievous sinne and to see manifest reason from the Word before we doubt 2. We must more study the promises of God and shake off the slaggishnesse of our natures especially wee should be more carefull to attend upon the carefull application of them 3. We should speedily run to Christ when we find any disease or neglect in our faith whose glory it is to be the finisher of our faith 4. We should often think of those that have been examples of much faith that have been full of faith Heb. 11. 12.1 5. We should watch against all things that might slacken our love to the meanes For it is certaine the love of the means is strong like death 6. If we find we have offended God let us not goe long without humiliation but quickly run and confesse our sins and not be quiet till we be reconciled It is dangerous to defer our repentance and neglect our communion with God long 7. Especially we should study for businesse to be imployed in well-doing in our generall or particular calling 1 Cor. 15.18 Hitherto of the sixt point Who raised him from the dead and gave him glory These words containe the seventh motive in the doctrine of redemption namely the ratification of it God himselfe was pleased after an admirable manner to ratifie the work of our redemption and therefore it should much work upon us for holinesse of life Now God ratified it two waies First by raising Christ from the dead Secondly by giving him glory in heaven 1. Of the resurrection of Christ from the dead divers things may be here noted 1. That Christ was amongst the dead this may shew the hatefulnesse of sin when Christ became a surety for it it divided his soule from his body and chased him downe among the dead Hath Christ been among the dead then let us beleeve him in all the comforts he hath taught us against death For he speaks by experience we may trust what he saies for he hath been there himselfe 2. Therefore dead men have a being it were good for us so to live as we may have comfort in our being after death For Christ found a world of dead men with whom he was after his death 3. How worthy is Christ to be loved that thus adventured himselfe for us how is it meet he should reap of the travailes of his soule 2. That Christ was raised from the dead Therefore it is not impossible for dead men to rise we see the proofe of it in Christ Secondly we should never be out of hope in the desperatest afflictions if we were brought as low as ever Christ was 3. God raised Christ from the dead Therefore it is wonderfull evident that our debt is paid in that the creditor came himselfe and set open the prison doore and released our surety especially in the time of distresse wee should know that God doth not require our debts at our hands For he hath hereby acknowledged ful payment by our Saviour and we did owe nothing but unto God Secondly this imports that the righteous God may sometime forsake us for a time and leave us to our thinking in unmedicinable distresses so as we should cry My God my God why hast thou forsaken me and yet hee will returne speedily to our succour and put to the proofe of his greatest power rather then abandon those whom he loves 4. That the resurrection of Christ is a great wonder therefore it is here mentioned as a marvellous course that God held in the ratification of our redemption The Use is Therefore cursed be those mockers that scoffe at the resurrection of the dead and let us glory in the faith knowing the victory of our Messias as also that the time will come that God will glorifie us also before men and Angels by mising our bodies also from the grave Rom. 8.11 1 Thes. 4.14 5. God lookes we should be specially affected with his glory in this great work of raising Christ from the dead The Use is Therefore let us be humbled before the Lord for the deadnesse of our spirits and slownesse of our hearts and beg of him pardon and the renting of the cursed vaile of ignorance that lets us from beholding the great glory of God herein 6. Lastly we see that the exaltation of Christ stands of two parts viz. Resurrection and Glorification and that all works of humiliation ended with his comming out of the sepulchre And thus of his resurrection And gave him glory This is the second part of the ratification The glory God gave unto Christ shewes that he is fully pleased with him and that Christ hath perfectly paid our ransome Quest. What glory did God give unto Christ upon his death for us Answ. Great and greatly to be praised and admired For 1. He assigned him all the honour of a triumph is his ascension when â—ee led captivity captive and gave gifts unto men Eph. 4.7 Col. 2.15 2. He removed from him all infirmities both of body and mind 3. He gave him all power in heaven and earth even preeminence in all things Mat. 28. Col. 1.18 For he made him 1. Prince of Angels Col. 2.10 2. Head of the Church Col. 1.18 3. Heire of all things Heb. 1.3 4. Iugde of the world Act. 17.30 4. He assigned him his owne best house to dwell in and that with equall honour with himselfe at his right hand in heaven 5. He bestowed all the Elect upon him Ioh. 17. 6. He commanded all creatures to worship him This was the grace of adoration Phil. 2.10 7. He gave him promise to grant whatsoever he asked Psal. 2.8 9. 8. He proscribed all his enemies and undertooke to make them his footstoole Psal. 110.1 The Use may be first for consolation All these honours done to Christ may assure us of our reconciliation with God and that our redemption is accomplished and it may encourage us to goe unto God trusting in his mediation for God can deny him nothing yea his glory is our glory The crowne is set upon our head when Christ is exalted and therefore being his members we should rejoyce as if it had beene done to us and the rather when he appeares we shall appeare with him in glory Col. 3.4 Secondly in all affliction it should teach us to live by faith and with patience to run the race that is set before us thinking upon the end of our faith the salvation of our soules which
it should teach us divers things 1. If we desire the kingdome of God should come pray that the word of the Lord may run and have a free passage for it will worâ— mightily in gathering soules to the kingdome of God 2 Thes. 3.1 2. Would wee have life put into us Let us come to the word it liveth by effect If any thing in this world will either direct or comfort us it is the word 3. Looke to thy heart for uprightnesse make conscience of thy wayes harbour no secret sins For the word is lively in operation and is a discernes of the very thoughts and intents of the hearâ— Heb. 4.13 If thou wouldst have the fruit of the lips to be peace walk uprightly 4. Such as professe love to the word should hold forth this word of life and make it appeare in their conversation that it is a living word Quest. But how should wee shew the life of the word in our conversation Answ. Many waies 1. By practising it It seemes but a dead letter till thou put it in practice For there is the life of hearing 2. By living without rebuke Then thou shewest effectually that the word hath a lively power ever thee if it can make thee unrebukeable Phil. 1.15 16. 3. By the unmoveablenesse of thy conversation in all estates There is life in godlinesse when a man hath learned to be content with that he hath 4. By thy affectionatenesse and cheerefulnesse in the manner of doing holy duties 5. By the depending upon it as upon the life of thy life Psal. 119. 6. Lastly by thy confidence in beleeving all that is written in the word And thus for instruction Secondly this may serve for humiliation 1. To such as heare not the word at all they sit in darkenesse they want the very life of their lives that that should be the very joy of their hearts 2. To such as heare it but feele no life in it If the word of God have no life in it woe unto thee if the booke be sealed to thee when it is open to others feare lest the god of this world hath blinded thee that thou mightest perish search thy soule there is abundance of soule stuffe in thee if the word cannot quicken thee 3. To such as finde some kinde of life in the word and put it out by the cares of life such as by covetousnesse or voluptuous living extinguish that remorse was bred in them and so make the word an instrument of death inasmuch as such remorses or quicknings serve but to leave them without excuse 4. To all hypocrites For here they must know that which they have often found if they heare much that they cannot be hid though they may deceive men yet God and his Word will find them out the shame of their secrets of corruption shall be discovered this word of God will ransack them and give them a very glimpse of the judgement to come Heb. 4.13 5. This may in speciall smite dreaming and carelesse Preachers that doe the worke of the Lord negligently such must know their work shall never prosper for it is the word of God in the life of it that gathers soules to God a dead dull kinde of preaching the word will never do it Besides they dishonour the word as if it had no life in it whereas the fault is in their dull and dreaming kinde of handling of it Thirdly this may informe us 1. That the word is not a dead letter as many thinke of it and have blasphemously reported 2. That it is the Gospell that is that part of the word that settles the conscience in the assurance of Gods love in Christ that is the principallest treasure in the scripture For the Law is a killing letter and the ministry of it the ministration of death 3. That it is never likely that powerfull preaching and sincere practise shall have any long peace in the world For this life of the word makes such a stirre where it comes that wicked men will not be quiet but ever hate the godly for this very reason as experience shewes Ioh. 17.14 c. 4. That the wits of men and the wisdomes of mens words and conceits are not necessary unto the unfolding of the word for the word is a lively word in it selfe it needs not the conceits of mens braines to quicken it 1 Cor. 2.1 4 13. Fourthly this may be a great comfort to all the godly that love the word they may have sure recourse to it it is as full of life now as it was many hundred yeares agoe it shall abide for ever it is as mighty now to cast downe strong holds of sin or Satan as ever It is as able to refresh them in all afflictions as ever It will quicken them in all their dumps and distresses It lives and will live for ever And abideth for ever Of these words in the end of the 24. verse where they are repeated againe and thus much of the fift reason c. VERSE 24 25. 24. For all flesh is as grasse and all the glory of man is as the flower of grasse the grasse withereth and the flower falleth away 25. But the word of the Lord endureth for ever and this is the word which is preached among you THese words containe the sixt and last reason for the inforcing of the exhortation in the 13. verse and it is taken cheefly from the mortality of the body where his drift is to set before us the marvelous vanity and brevity and transitorinesse of the naturall life and condition of all men amplified by the eternity of those spirituall effects which are wrought by the word of God preached that so wee might be induced with the more sincerity and earnestnes to deny the world and to provide an infallible assurance of hope in the grace to be brought in the day of Christ and so it impliedly shewes that the reason why the most men are so intangled with all sorts of impediments and why men so greedily and excessively seeke the profits and pleasures of this world and why men are so slenderly furnished with arguments of sound hope of a better life I say the reason of all this is the forgetfulnesse of our mortality and our transitory estate in this world The words in themselves containe a lively description of our transitory and mortall condition in this world amplified by the commendation of the word of God by which we are borne againe and fitted for a better world The vanity of man is set downe verse 24. the eternity of the word verse 25. The vanity of man is both propounded and repeated propounded in these words All flesh is grasse and all the glory of man as the flower of grasse repeated in these words the grasse withereth and the flower thereof falleth away The proposition concernes either the persons of men or the condition of men For their persons all flesh is grasse For their condition the glory
son of God had no priviledge from death he was put to death in respect of the flesh 1 Pet. 3.21 Therefore this may serve first for singular reproofe of that unspeakable beastlinesse that is in wicked men that will not be moved with the contemplation of the ruine of the whole world oh the unutterable Lethargy of these mens hearts that will not consider their latter end when so unchangeable a decree is prest upon all men that at their appointed time they must once die This very doctrine may shew the horrible effect of sinne in the hearts of men that can extinguish a consideration so universally obvious to every mans sense oh yee brutish amongst the people when will yee understand Secondly this may informe us that multitude is no prerogative multitude cannot protect men against the stroke of God and death Though hand joyne in hand yet sinne cannot be unpunished It is as easie for God to smite all flesh as any flesh It is as easie for him to destroy the whole world as to destroy one man All flesh is grasse If the sithe can with few strokes move downe thousands of formes of grasse how much more easie is it for God with the sithe of his judgements to cut downe multitudes of men And besides that may informe us that the doctrine of death must be sounded in the eares of all men there is no man but this doctrine belongs to him and therefore woe unto him if he make no good use of it yea so necessary is this doctrine that the Ministers of the Gospell are commanded not to write it onely but to speake it nor that onely but to cry it out with all possible both affection and power of inforcement Cry all flesh is grassâ— Esay 40.6 Thirdly this may teach 1. Rich men in speciall to lay this to heart For God hath given them this doctrine to humble them and to teach them not to glory in their wealth but if they have gotten grace let them rejoyce that God hath provided better things than the things of this life for them They are more happy that God hath made them low by giving them a sight of their sins and so to be humbled for them then that he made them great in the world for their flesh is but grasse and all that glory must vanish as will be shewed afterwards The Use is urged Iam. 1.10 11. Ps. 49. 2. Strong men to whom God hath given helps of nature or arte Use thy strength but rejoyce not in it Use thy Physicke but trust not upon it For for all that thou must dye there is no arte nor remedy against death 3. All men and so we should all learne two things especially 1. To put our trust in God which liveth for ever since all men must perish and wee cannot continue here it is the best relying upon God and his favour and helpe who liveth ever to performe his promise and to provide for his servants thus David useth this consideration Ps. 102.12 13. 2. To be patient when we feele the walls of our earthly house begin to moulder down when we feele death beginning like a moth to feed upon us we should be patient seeing it is not onely unavoidable but that it is the case of all men as well as ours Thus of the extent of the affirmation The time followes Is grasse This mortality may be said to be so presently It is so in divers respects 1. It is so â—n the cause which is sin the cause of death is in us already it hath infected our very bones 2. It is so in the sentence the doome is already gone out upon all flesh It is appointed that all men shall once die The very sentence uttered in Paradise of dying the death stands still unrevoked in respect of our flesh 3. It is so in experience all flesh is dead never any scaped 4. It is so in respect of dâ—sposition to death we are all but dying men death hath taken hold of us and doth every day feed upon us insensibly To live is but to lie a dying The disposition to death is inflicted upon all men for all tend to death 5. Lastly it may be said all flesh is grasse for certainty that is we shall as certainely vanish hereafter as if it were now presently done The use should be the more to inforce upon us the care of providing for a change since death is so many waies made fast unto us and withall it may serve to confute the vaine hope of long life here seeing we are all but as so many dead men here to day and to morrow cast into the grave and wee should also learne hence to be continually thinking of death must we not do the worke that is present to us why death is before thine eyes why then dost thou not the thing of the day in the day It is thy every dayes worke to die to learne to die seeing we die daily Hitherto of that branch of the proposition that concerns the body of manâ—noâ— followeth the vanity of mans condition in this world The glory of man is as the flower of grasse Here first the sâ—â—se of the words is to be considered By the glory of man he meaneth whatsoever it is in outward things which man glorieth in any thing that man rejoyceth in admireth praiseth seeketh as an ornament or happinesse to himselfe such as are riches strength honour high places and command over others beauty praise of men excellency of naturall gifts noble birth calling multitude of attendants and such like By man he meaneth here the naturall man or the outward man for of the spirituall man it is not true because he glorieth in that shall never fade nor be taken away from him Now this glory is compared to the flower of grasse for transitorinesse because it will fade and fall away as the repetition sheweth and that speedily too as the uses of this similitude in divers scriptures shew as will afterwards more appeare The doctrine then is that all the outward glory of man in this world is exceeding vaine and so it may appeare for six causes or considerations for I omit many other reasons First for the most part these things so much desired cannot be had or not as they are desired and therefore their glory is vaine because they are sought in vaine 2. If they be obtained yet the eye is not satisfied with seeing nor the eare with bearing of them they cannot fill the heart of man 3. Many times it fals alike in these things to the foole and to the wise both in having them and in losing them and this is a miserable vanity and vexation of spirit 4. The glory that is placed in these things is liable to be interrupted with a thousand crosses either they expire the vanity or are taken away by violence 5. If they could make us happy yet death will not let us enjoy them many men spend
them they should not be saved without their teachers 2. That not all preaching hath this effect but it must be good preaching or preaching of the gospell or publishing of the glad tidings in and through Jesus Christ the word may signifie to preach happily or to preach well or to preach glad tidings or the gospell It is certaine it is a great happinesse to a people when they get faithfull teachers and it is true that not all preaching but preaching well is that which must make us abide for ever but I take it in the usuall sense It is the preaching of the gospell that is thus glorious in effect For the law is the ministration of death 2 Cor. 3. and this should both teach Ministers to studie to preach the gospell which to do requires exceeding great labour and judgement and besides the people should set their hearts upon the comforts propounded to them in the ministry of the word and open their hearts wide to receive them with all joy and much assurance yea when they feele the sweetnesse of the gospell they should glorifie God and receive their teachers as the Angells of God as the allusion of the word imports 3. That the word must be considered as it is propounded to them to you saith the Apostle and this may be restrained either to the scriptures as they were first preached by the Apostles themselves men inspired of God or in generall it may be extended to the faithfull Ministers that are over the godly in any place It is true that there is great difference betweene the preaching of the Apostles and our preaching and the people are not bound to respect our preaching now as theirs then because the Apostles could not erre and were immediately inspired with the Holy Ghost but yet when that we preach we demonstrate to the consciences of our hearers to be the very word of God and doctrine of the Prophets and Apostles we ought to be received Sure it is that though wee give the scriptures never so faire tâ—â—rmes if we love not the preaching of the word we cannot live for ever and there is a secret deceit in mens hearts they thinke they must honor Gods word but they are not bound to thinke any thing highly of their Ministers preaching especially if they have any quarrell or grudge against their Minister But let all men well consider when the Apostle here saith this is the word which is preached unto you if the word which is preached to you be not regarded you cannot stand in the day of Christ. Againe others thinke if wee had such preaching as was in the daies of Christ and the Apostles or as others have in other places we could then do that is required of us still marke the words it is the word preached to you you must rely upon If therefore the Preacher prove what he saith in the word of God this text will rise up in judgement against thee if thou obey noâ— Or if for want of life and power in application in thy teacher thy soule do not prosper then why livest thou in places where thou canst not stoope â—â— this to say this is the word which is preached to me Why are not men 〈◊〉 â—â—â—â—full to provide a place where their soules may live well as where 〈◊〉 â—â—â—ies may live well I meane this of such as live in a free estate 4. Lastly this to you notes that the word is never powerfull but when we â—â—ply it to our selves and receive it as spoken to us in particular in all things 〈…〉 when we can say this word was preached to me then will th◠〈◊〉 worke FINIS A COMMENTARY OR SERMONS VPON THE SECOND CHAPTER OF the first Epistle of Saint PETER VVHEREIN METHOD SENSE DOCTRINE AND USE IS WITH great variety of matter profitably handled and sundry heads of Divinity largely discussed BY NICHOLAS BYFIELD late Preacher of God's Word at ISLEVVORTH in MIDDLESEX London Printed for George Latham MDCXXXVI TO THE HONOVRABLE KNIGHT SIR HORATIO VERE Generall of the English Forces in the Low-Countries and to his most worthy Lady the Lady MARY VERE all happinesse that a poore widow may in their behalfe pray for at the Throne of Grace My much honoured Lord and Lady AS that speciall duty which I my selfe owe to you both so that purpose which my dear husband had while he lived of dedicating to you this Commentary of his upon S. Peters Epistle bindeth mee who am left his sole Executrix to see his VVill every way performed to set out this first of his workes published since his death under your Honourable Names It pleased you to take into your Family a childe of his body be further pleased I pray you to take into your Patronage this childe of his soule which as an Orphane yea as a Posthumus in all humility is presented unto you You manifested more then ordinary kindnesse to my husband while he lived wee and ours have oft tasted of the sweetnesse of your bounty so that I should deserve to be accounted most ingratefull if I should burie so many favours in oblivion or neglect to provoke others to love and good workes by proposall of your example Accept I beseech you this poore acknowledgement of thanks which is most due first to that primary Fountain of all goodnesse Almighty God for keeping your Lordship safe in your late imployment in the Palatinate and for freeing your Ladiship from those fears whereunto you could not but be subject by reason of his long absence and for giving you both a mutuall and comfortable fruition one of another And next to your selves for all those kindnesses which while my husband lived you did to him and his and since his death you continue to doe to such as he hath left behinde him Now the good God continue his blessed protection over you both and take all that belong unto you under the wings of his fatherly Providence And so I rest with the renewall of my sute that you would cast your eyes upon this VVork of him who much honoured you in his life time and is after his decease offred to you by Your humble Oratrix ELIZABETH BYFIELD To the Christian Reader MAny and great are the meanes which the Lord hath been pleased since this latter Spring of the Gospell begun above an hundred yeares agoe to afford unto his Church for opening of the mysteries of the Gospell Never since the Apostles times were the Scriptures more truly interpreted more fully expounded more distinctly divided or more powerfully pressed then in our Times The number of those who have taken good pain in this kinde is not small Wee may well put into the Catalogue of them the Author of this Commentary upon the second Chapter of the first Epistle of S. Peter Master Nicholas Byfield by name who continued for the space of twenty yeeres to take more then ordinary paines in the work of the Lord. He had a singular gift in diving into the depth
acceptation and use of them Thirdly he loseth all reward of his good workes Mat. 6.1 An hypocrite may doe good workes though he never doth them well and for the good he doth may have his reward with men but this is all for from God he shall have no reward The Positive effects of hypocrisie may be referred to two heads For some effects may fail upon him and some effects must and will befall him The effects that may follow his hypocrisie are three For first he is apt to be seduced by evill Spirits and the doctrine of Devils An hypocrite is in the greatest danger of most men to be seduced into vile opinions 1 Tim. 4.1 2. Secondly he may fall into a spirit of slumber his conscience may be â—â—ared with â—n hot iron Thirdly he may fall into most woâ—ull terrors such a fearefulnesse may surprise the hypocrite that God may be to him as devouâ—â—â—g fire and as everlasting burnings Esay 33.14 Job 18. 14. The effects that will certainely fall upon the hypocrite are these which follow 1 Judgement in his owne conscience He goes about as a condemned man for he is alwayes condemned in himselfe 2. The discovery of all his villany for there is nothing had in his intents and dealings but all shall be laid open Luke 12.1.2 3. The miscarying of his hope The hope of the hypocrite shall perish Job 8.11 to 16. and that with these aggravations that his hope will perish first easily secondly speedily thirdly unrecoverably Easily for God can destroy his hope as easily as the maid can sweep downe the house of the spider with her beesome Speedily for it will wither while it seems rooted and is yet greene before any other herb yea though it grow up yet it is like grasse on the house top Vnrecoverably for his hopes being but as the house of the spider they will be dashed downe for ever and though he would leane to his house and take hold of it yet his hopes shall perish for ever and when this day comes his hopes shall be as the giving up of the ghost 4. Strange punishments in his death and condemnation And therefore when our Saviour Christ would expresse a speciall terror in the plagues of especiall sinners he saith they shall have their portion with hypocrites and workers of iniquity Mat. 24. and the last verse Job 27.8 And these effects will appeare the more terrible if we consider that the Scriptures take off all the objections of hypocrites to shew that they bee left naked to the fury of God for all this will come upon them Though they be many in number Iob 15.34 Though they be rich Iob 27.8 Though they triumph in all jollity now Iob 20.5 Though they be yong or widowes or fatherlesse Esay 9.17 Though they cry at their later end Iob 27.9 Though they doe many good deeds Mat. 6. Though their wickednesse be yet hidden Luke 12.1 2. The use may be first for information secondly for instruction and thirdly for consolation First for information and so it may shew us First what to thinke of the great shewes of holinesse and mortification made in the Church of Rome Their fastings and their prohibition of mariage vowes of chastity and wilfull poverty have a shew of wisdome and piety in not sparing the flesh but the holy Ghost tells us that all this is but hypocrisie 2 Tim. 4.1 2 3 4. Col. 2. ult 2. How miserable the estate of multitudes of our owne people is by these signes we may perceive that the plague is wonderfully spread in Israel There are whole congregations of Hypocrites that is of men that say and doe not that come neere to God with their lips and their heart is far from him that seldome or never pray but when they be sick that regard not the inward soulenesse of their hearts so their lives be either civill or evill but in secret Iob 15.34 Esay 9.17 Secondly for instruction and so it should teach us all to beware of this leaven of Hypocrisie Luke 12.11 and if we would be thought to have the true Wisdome from above then let us shew it by our fruits that they may be without Hypocrisie Jam 3.17 And for the better enforcing of this use I will put you in minde of two things First the sorts of hypocrisie you are most in danger of Secondly the remedies or preservatives against hypocrisie The sorts are chiefly these 1. The distraction in Gods worship which is a most wofull fault aâ—d most common This was it was shewed before that so angred God Esay 28.13 2. Secondly the omission of private worship I meane to make a shew of Religion and the love of God and yet neglect reading of the Scriptures prayers conference and secret communion with God This as was shewed will provoke God to stop his eare at our cry because we doe not pray at all times Iobâ—7 â—7 8 9. 3. Neglect of mortification of inward sins and secret faults taking liberty so it be but sin in the heart or in secret This will undoe thee for ever if thou looke not to it in time 4. Affectation of praise and credit with men to doe our workes to bee seen of men Now there are divers rules to be observed if we would not be poysoned with the raign of hypocrisie 1. Keep thy selfe in Gods presence forget not God remember alwayes that his eyes are upon thee Thus David set the Lord alwayes before him Psal. 16.8 And this God commandeth Abraham to doe if he will be upright Gen. 17.1 2. Thou must pray much and often to God to create a right Spirit in thee For by nature wee have all double and hypocriticall hearts Psalme 51. â—0 3. Keepe thy heart with all diligence watching daily and resisting distractions wavering thoughts and forgetfulnesse And to this end mortifie the first beginnings of this sinne in thy heart mourne for it as soone as thou discernest it and judge thy selfe seriously before God Iames 4.8 Matt. 23.26 4. In all matters of well doing be as secret as may bee Mat. 6. both in Mercy Prayer Fasting Reading and the like 5. Be watchfull over thy owne wayes and see to this point that thou be as carefull of all duties of godlinesse in prosperity as in adversity in health as in sicknesse Iob 27.9 10. 6. Converse with such as in whom thou discernest true Spirits without Guile and shun the company of open and knowne hypocrites 7. Be not rash and easie to condemne other men for hypocrites onely because they crosse thy opinions or humours or will or practise It is often observed that rash censurers that usually lash others as hypocrites fall at length into some vile kinde of hypocrisie themselves But may we not call an hypocrite an hypocrite Hypocrites are not all of one sort Some are close hypocrites some are open The open hypocrite thou maist shew thy dislike of his
measure of true appetite to the word may be discerned by some of these signes that follow First it is a signe that we doe heartily love the word when wee can from our hearts love and blesse them that doe love the word accounting them happy for their very love to the word Psal. 119.1.12 Secondly it is a sign of desire after the word when we can stick to the word and the constant frequenting of it notwithstanding the scornes and shame of the world Psal. 119.31.46 141. It is a sure testimony of our love to the Gospell when we can forsake father and mother brother and sister house and land for the Gospels sake Mark 10.29 Thirdly It is a signe of love to the word and of desire after it when we can mourne for the famine of the word as a bitter crosse Psal. 42.3.4 Fourthly Yea when men have the word and yet find not comfort in it it is a signe of their true affection when they long for those comforts with heavinesse of heart and account themselves in an uncomfortable distresse yea bitter distresse till the Lord returne to them in his person in the power of the meanes Psal. 119.82 83 123 131. Fiftly It is a signe we love the word when such as feare God are glad of us it is a signe that the Godly doe discerne appetite in us though we do not when they are tenderly affected toward us Psal. 119 74. Sixtly We may know our affection to the word by our willingnesse to be ruled by it if we can make the word our Counseller it is sure we do delight in it whatsoever we conceive of our selves Psal. 119 24. Lastly to strive against our dulnesse constantly and to pray to be quickned is a good signe that we have some desire to the word One may love Gods precepts and yet need to be quickned Psal. 119.159 Vse 2. Secondly this doctrine of desire and appetite after the word may much humble the most of us some being altogether void of all desire after it more then for fashion sake and the better sort have their appetites either dull or decayed Quest. Whence comes it that people have no more affection to the word or that men are so cloyed with the word Ans. The lets of appetite and affection to the word may bee considered two wayes First as they are without us Secondly as they are within us Without us the cause of want of affection is sometimes in the Minister sometimes in the Divell sometimes in the company men sort withall and sometimes in God himselfe 1. In Ministers there are two things which marvelously hinder the admiration and desire after the word The first is the manner of their teaching when they teach unskilfully deceitfully vaingloriously negligently or coldly When there is not a majesty and purity and life in the teacher it is no wonder if there be no affection in the people 2. Cor. 4 2. 1. Thessa. 2. 2 3 4 6 8. 1. Cor. 2.4 2. Tim. 2 15. The second is their ill lives What made the people in Elies time so loath the service of God but the wicked lives of Hophnâ— and Phineas 1. Sam. 3. Ministers must teach by example as well as by doctrine if they will not be despised 1 Tim 4 12. 2. The Divell that god of this world doth mightily labour in this point to keepe men from affecting the Gospell If he cannot hinder men from hearing then his next worke is by all possible indeavours to blinde their mindes and marre their tastes that they may not perceive nor regard the glorious things of God in Christ 2. Cor 4.4 3. Evill company is a wonderfull impediment it causeth perpetually hardnesse of heart and carelesness it keepes the hearts of the wicked men in a continuall habituall deadnesse and the best men seldome light into prophane company but they get some degree of dulnesse and deadnesse of affections by it Prov. 9.6 Psal. 119.115 4. God himselfe being provoked by mans extreame wilfulnesse in sinning gives them over to a spirit of slumber and curseth their very blessings yea restraineth sometimes the very gifts of his servants that so hee may execute his judgements upon a rebellious people The Lord hideth his statutes from them and with-holding his spirit keeps backe the life of the word in their hearts Esay 6.10 Yea many times to scourge the unthankfulnesse and unprofitablenesse of his owne people he doth for a time hide his testimonies from them Psal. 119.19 Thus much of the lets without us The internall lets must be considered First in the wicked Secondly in the godly The cause of this heartlessenesse and want of affection in the wicked is First their ignorance they know not either the word or the worth of the word or their owne need of it Secondly their prophanenesse and irreligiousnesse they live without God or without Christ in the world they make no conscience of their wayes They forget their later end they mind not the good of their soules but only earthly things they never tasted of the bountifulnesse of the Lord but were altogether corrupt and strangers from the life of God only greedy in sinning Thirdly Atheisme there is in the hearts of all wicked men in some degree abominable conceits concerning God and his word They either doubt whether the Scriptures be the true word of God or else they are strongly carried to resolve there is no profit in the knowledge of Gods wayes or in serving the Almighty Iob. 21.14 Malac. 3.15 Fourthly Cares of life The love of the profits or pleasures of this life cheak the word and the power of it as is apparent by these places Matth. 13. Luke 14. Psal. 119.36 37 c. Fiftly In some eyther whoredome or wine for these two sinnes together or either of them take away mens hearts they are voide of all due consideration and of all affection to Gods word They are senselesse creatures Hosh. 4. Thus of the chiefe lets of the wicked The lets of affection in the godly are divers First Sometimes it is their worldlinesse their too much minding and plodding about the things of this life or their excessive burthening of their heads about their calling they have too much to do or they have too much care care I say that is distrustfull and câ—rking care Psal. 119.36 Secondly Sometimes it is want of comfortable fellowshippe in the Gospell Affection that is alone is seldome constant in the same degree There is much quickning and comfort and incitation in a constant and tender and profitable society with such as love the word Psalm 119. verse 63. Thirdly Sometimes it is some secret sinne that gets too much dominion over them As affection may stand with meere frailties and infirmities So on the other sidâ— if any sinne once get head and men yeeld to it and agree to obey it their affections to the word presently dye within them Psal. 119.133 Yea if this sinne be but in the
fully cleere the secret of that place about the sin against the holy Ghost and therefore wish that these things be observed First that it doth not follow necessarily that whosoever hath that taste there mentioned shall not be saved for men may have that taste and finding it ineffectuall goe on till they find a true taste That taste is dangerous if men fall away else there may be good use of those tastes For it brings men neare 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 have beene enlightned and have set themselves to attend upon the Word either by solemne profession outwardly before men or by inward attendance upon it Two sorts of men in our times are in danger of this sin that is Hypocriticall professors and those they call the wits of the World who afterwards fell to all Epicurisme Thirdly that the failing away there mentioned is not to bee understood of any particular falling into some one or a few sinnes but of an universall falling away from the care of all godlinesse and into such a condition as to dislike no sinne as it is sinne and to believe from the heart no part of the Gospell nor be afraid to wallow in the sinnes which formerly hee 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 striving as farre 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 Heb. 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 sweetnesse of God we can attaine to in this life we cannot reach unto the thousand part of the joyes of Gods presence and favour in this world These are part of his waies but how little a portion is heard of him Iob. 26. ult Eye hath not seene nor Eare heard nor heart of man perceived the things which God hath prepared for them that love him 1 Cor. 2.9 The comforts we feele in this life may well be likened to the taste both because wee have them but in small quantity and because they are quickly growne out of sense they are but of short continuance There may be three uses made of this point First it may quiet them that complaine out of Scruple of Conscience that their joyes they have 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 〈◊〉 given out of the Rivers of Gods plea 〈◊〉 Secondly it should make us the more out of love with this life and kindle in us the love of the appearing of Jesus Christ. Why desire wee to live so king oâ— Earth where we must drinke downe continually the bitter 〈…〉 and â—oâ—row and can get but now and then the taste of the comforts of a better life Why long we not to enjoy those pleasureâ— for evermore Psal. 17. ult Yea we may know how good it is to be in Heaven by the taste we have sometimes on Earth If it doe us such unspeakable ease and joy to 〈◊〉 of the sâ—eetnesse oâ— God for a little moment Oh how great then is that goodnesse God hath 〈◊〉 up from them that feare him Psal. 31.19 The smalnesse of the quantity and shortnesse of the continuance of our tast of the graciousnesse of God on earth should make us to use the meanes of communion with God with so much the more servency and frequency and humility Doct. 5. A fifth doctrine is that many in the Churches of Christians never so much as tasted of the sweetnesse of Gods grace and word and that may bee a cause why the Apostle speakes with an If as knowing it was a great question whether many of them had had experience of the sweetnesse of the Word Question Now if any aske what should be the cause that many Christians have so little sense of the sweetnesse of the word and Gods graciousnesse and goodnesse in the Word Answer I answer that it is First with many so because they want the ordinances of God in their power and life of them They want powerfull preaching some congregations have no preaching at all and many that have preaching have it not in the life and power The spices of the word are not beaten to the smell as they should be 2 Cor. 2.15 16. Secondly In others because the tast of the pleasures and profits and lusts of the world are in their hearts when they come to the word and so by the cares of life all sense of sweetnesse is beaten out Mat. 13. Luke 14.24 Thirdly It is in the most because they consider not their misery in themselves nor remember their latter end A man never knowes the sweetnesse of Christ crucified till he be pricked in his heart and afflicted for his sinnes and forlorne estate in himselfe by nature and till men know how to number their dayes they will never apply their hearts to wisdome Psal. 90.12 Fourthly some men are infected with superstition and the love of a strange god They prepare a table for the troope and therefore are hungry when Gods servants eat and vexed when they sing for joy of heart They cannot feele the sweetnesse of the Gospell their hearts are so poisoned with secret popery Esay 65.11 13. Fiftly Some men tast not of wisdomes banquet because they leave not the way of the foolish All sense is extinguished by the evill company they keep Prov. 9.6 Sixtly Too many Christians are poisoned with some of the sins mentioned in the first verse of this Chapter and that destroyes both tast and appetite in them Seventhly Some are fearefully delivered to a spirituall slumber the Justice of God scourging their impenitency and disobedience that made no use of his judgements and the remorses they felt before and so are in the case of the Jewes Rom. 11. Eighthly Because God doth for the most part reserve these tastes as the onely portion of his owne people and therefore never wonder though the common multitude attaine not to it Psal. 36.8 9. Lastly the best Christians are often much restrained in their tast of the sweetnesse of Gods favour and presence because they are not carefull enough to attend upon God in his ordinances they doe not seeke God and strive to finde Gods favour and presence in the meanes they heare and pray loosely with too much slacknesse and remisnesse
of zeale and attention The consideration hereof should serve much to humble and melt the hearts of such as feele this to be their case they should be afraid and tremble at the judgements of God upon them herein and feare their owne case and by speedy repentance make their recourse to God in the Name of Christ to seeke a remedy for their distresse And to this end 1. They should gather a Catalogue of all such sins as they know by themselves for which they might most feare Gods displeasure and then goe in secret and humble themselves in confession of those sinnes striving till the Lord be pleased to give them a soft heart and sensible sorrowes This course will both marre the rellish of sinne and besides it opens the fountaine of grace and joy in the heart of a man Hos. 14.3 5. Mat. 5.6 2. They should there attend with all possible heed to the Word of the Lord hearing it as the Word of God and not of man with this sincere covenant of their hearts to doe whatsoever the Lord commands and then the Lord will not long with-hold himselfe Secondly the godly that finde this sweetnesse in the Word should be so much the more thankfull for the gracious entertainment God gives them in his house in that he hath not nor doth deale so with thousands of Christians as he deales with them Doct. 6. The last doctrine is that it is a shame for such Christians as have felt of the sweetnesse of the Word to lose their appetite or any way to abate of their company in resorting and constancy of desire after it or estimation of it This answers to the maine scope because these words are brought in as a reason to excite appetite The remembrance of the good we have found in the house of God should make us love it still though we doe not alwayes speed alike wee should beleeve that God will returne though he hide his face for a time Such Christians then must beare their shame that have lost their first love and repent lest God take away the Candlestick from them Verse 4. To whom comming as to a living stone disallowed of men but chosen of God and precious HItherto of the exhortation as it concernes the Word of God The exhortation as it concernes the Sonne of God followes from verse 4. to verse 13 wherein it is the purpose of the Apostle to shew unto them in the second place the principall meanes of holines even the originall fountaine it selfe and that is Christ to whom they must continually come to seeke grace if ever they will prosper and grow in godlinesse In the exhortation as it concernes Christ three things may bee observed First the Proposition wherein he tels them what they must doe verses 4. and 5. Secondly the Confirmation of it and that two waies First by testimony of Scripture shewing what Christ is which Scripture is both cited and expounded verses 6 7 8. Secondly by the consideration of their own excellent estate in Christ which is set out positively verse 9. and comparatively verse 10 or thus it is confirmed by arguments taken from the praise first of Christ verses 6 7 8. Secondly of Christians verses 9 10. Thirdly the conclusion where he shewes the use they should make both in what they should avoid verse 11. and in what they should doe verse 12. That which in generall may be observed is that Christ is the maine Fountaine of all grace and holinesse It is he that fils all in all things Eph. 1. ult All the treasures of wisedome and grace be in him in whom the God-head dwels bodily Col. 2.3 9. It is he that is made unto us of God wisedome righteousnesse sanctification and redemption 1 Cor. 10.30 He was long since acknowledged to be the Lord our righteousnesse Ier. 23.6 The knowledge hereof may both informe instruct and comfort us First it may informe us concerning the grievousnesse of our disease The nature of man is so farre past cure that unlesse the Sonne of God sanctifie himselfe with unspeakable holinesse wee can never be sanctified Iohn 17.19 yea the Word it selfe is not availeable without the grace of Christ as it appeares in that seventeenth of Iohn where both the Word and Christ are intreated of Secondly it may teach us first to ascribe glory to Christ who in this respect is most worthy to bee acknowledged the Head of all Principalities but especially the Head of the Church from whom commeth influence of all grace and goodnesse Eph. 1.21 22 23. Secondly it should teach us above all gettings to labour to get Christ crucified into our hearts It is Christ in us that must bee our riches and our hope of glory Col. 1.27 yea this will bee unsearchable riches to us wee should determine to know nothing save Iesus Christ and him crucified 1 Cor. 2.2 Thirdly let him that glorieth glory in the Lord Iesus 1 Cor. 1.4 7. And therefore God forbid I should rejoyce in any thing but the Crosse of Christ whereby I am crucified to the world and the world is crucified to me Gal. 6.14 Thirdly it should be a great comfort to the Godly both in respect of their union with him in regard their Head is so infinite in holinesse â—â— also in respect of that supply and help that they may continually have from him against all their infirmities and defects and lastly in respect of the hope of the full confirmation of their holinesse in the day of Christ. And thus of the generall Doctrine The first thing in the exhortation to be considered is the Propositionâ— inwhich which two things are to be marked First what Christ is secondly what the Christian must be in respect of Christ. There are five things in the description of Christ. First hee is a gracious Lord that is imported in the first word To whom that is which gracious Lord mentioned in the former verse Whereby the Apostle applies that to Christ which was before spoken of God generally as he that is God with the Father and as that person in whom the Lord shewes his graciousnesse to men Secondly he is a living stone Thirdly he is in respect of the world and the base respect and usage of him once disallowed of men Fourthly he is elect of God Fiftly he is precious Now that which Christians must be and doe that they may receive holinesse from Christ is that first they must come unto him Secondly they must be lively stones Thirdly they must be built up in him Fourthly they must become a spirituall house Fiftly they must be a holy priesthood to offer up spirituall sacrifices unto God such as may bee acceptable in Jesus Christ. For it is to be noted that the word Are built up may be rendred Be ye built up howsoever it be read the intent is to perswade them thereto Ye are built up that is if you be right that is a thing must not be wanting so the sense is the
that in these daies bee guilty of disallowing of Christ Answer I answer Both wicked men and godly men too Wicked men disallow him and so doe divers sorts of them as First Hereticks that denie his Divinity or humanity or his sufficiency or authority or his comming as did those mockers mentioned 2 Pet. 3. Secondly Schismaticks that divide him and rend his body mysticall 1 Cor. 1.10 Thirdly Pharisees and merit-mongers that by going about to establish their own righteousnesse deny the righteousnesse of Jesus Christ Rom. 10.4 Fourthly Apostataes that falling from the fellowship they had with Christ would crucifie him againe Heb. 6. 2 Pet. 2. Fiftly Epicures and prophane persons that will sell Christ for a messe of pottage with Esau and love their pleasure more then Christ Heb. 12.16 2 Tim. 3. Sixtly Papists who therefore hold not the head because they bring in the worship of Saints and Angels Col. 2.19 Seventhly Whoremongers and fornicators who give the members of Christ unto a harlot 1 Cor. 6.15 16. Eighthly Revilers that speake evill of the good way of Christ and reproach godly Christians especially such as despise the Ministers of Christ. for he that despiseth them despiseth Christ himselfe Matth. 10. Ninthly Hypocrites that professe Christ in their words but denie him in their workes Tenthly the fearefull that in time of trouble dare not confesse him before men Matth. 10. Eleventhly All wicked men Because they neglect their reconciliation with God in Christ and will not beleeve in him nor repent of their sinnes All that will not be reconciled when God sends the word of reconciliation unto them Esay 52.11 Secondly Godly men sinne against Christ and are guilty of disallowing him 1. When they neglect the establishing of their hearts in the assurance of faith 2. When they faint and wax weary of praier and trusting in God in the time of distresse Luke 18.1 8. 3. When our hearts wax cold within us and are not inflamed with fervent affections after Christ. Wee neglect him when wee doe not highly esteeme him above all earthly treasures Phil. 3.9 The fourth thing affirmed of Christ is that he is chosen of God Chosen of God This is one thing we must carefully know and effectually beleeve concerning Christ namely that he is chosen of God This was conscionably beleeved concerning him as appeares Esay 42.1 and 43.10 and 49.2 Mat. 12.18 Now Christ may be said to bee chosen of God in divers respects First as he was from all eternity appointed and ordained of God to bee the Mediâ—tor and Redeemer of all mankinde 1 Pet. 1.20 Secondly as hee was called peculiarly of God from the wombe by a speciall Sanctification unto his office Esay 49.1 Thirdly as he was by solemne rites inaugurated unto the immediate execution of his office â—s by baptisme and the voice from heaven c. Math. 3. Fourthly as hee was approved of God and declared mightily to be the Sonne of God and the Saviour of the world by the glory done to him of God notwithstanding the scornes and oppositions of the world Esay 49.7 The use may be both for Information and Instruction For hence we may be informed concerning divers things First that Gods work shall prosper notwithstanding all the scornes or oppositions of men God's choice is not hindred but Christ is separated and sanctified and appointed to the work of redemption the perversnesse of men notwithstanding The unbeliefe of men cannot make the faith or fidelity of God of none effect Rom. 3. Secondly that God doth not chuse as men doe The meane things of this world as the world accounts meane and the vile things of this world may be deare in God's sight For as it was in the calling of Christ so is it in the calling of Christians such as the world disallowes may be deare to God 1 Cor. 1.27 28. Thirdly Hence wee may note the free grace of God in the sending and giving his Sonne He is faine to chuse for us we did not chuse Christ first Iohn 15.16 Fourthly That to chuse Christ is with Marie to chuse the better part it is to imitate God and chuse like God to forsake the world and the wils and lufts and judgements of the wicked men of this world and to cleave onely to Christ as our al-sufficient portion and happinesse Fifthly That all the enemies of Christ shall be subdued either by conversion when they come in to worship Christ or by confusion when they are broken by the power of Christ. Even Kings shall submit themselves and worship him that is thus abhorred and despised of men c. Esay 49.7 Sixthly That it is a singular happinesse to be chosen of God it was the honour of Christ here c. And therefore Blessed is the man whom God chuseth Happy is the Christian whom God electeth Psalm 65.4 Luke 10.20 Secondly It should teach us divers duties First to observe and admire and acknowledge the Lord Jesus the Chosen of God wee should with speciall regard confesse unto the glory of God herein which the word Behold importeth Esay 42.1 Wee should be Gods witnesses against the world and all the servants of any strange god that this Iesus of Nazareth is that Sonne of God and Saviour of the world Esay 43.10 It is one maine end of the praises of Christ in this place To raise up our dull and dead affections to the highest estimation and admiration of Christ and his glory with the Father c. Secondly Wee should learne of God how to make our choice On the one side is offered unto us the pleasures and profits of the world and the inticements of sinne and Satan and the other in the Gospell of Christ is set forth and offered to us as the meanes of our happinesse Now it is our part to take to Christ and renounce the world and forgoe the pleasures of sinne which are but for a season wee should utterly refuse the voice of sinne never to be the guests of such folly but rather to listen to the voice of wisdome Proverbs 7. and 8. Thirdly Is Christ chosen of God that one of a thousand Then it learnes the Church to be in love with him yea to be sick of love as is imported Canticles 5.8 9 10. An ordinary affection should not serve the turne our hearts should be singularly inflamed with desire after such a match found out and chosen of God for us Fourthly wee should not rest here but when God hath declared his choice as he did by a witnesse from heaven even his owne voice Math. 17.5 we should then heare Christ and as the Prophet saith wait for his law Esay 42.4 Fifthly Yea we should so kisse the Sonne whom God hath declared as King by doing our spirituall homage unto him as that wee resolved both high and low the greatest estate as well as the meanest to serve him with all feare and rejoyce before him with trembling we must expresse our thankfulnesse by all
any aske what is good to quicken us against the deadnes of our hearts Answ. I answer First faith and assurance makes a mans heart alive wee live by faith Secondly wee must goe still to Christ who is the life and by praier still draw the water of life out of his wells of salvation Thirdly the word of God is lively Heb. 4.12 Fourthly godly society and a profitable fellowship in the Gospell puts life into men there is a great deale of provocation to good workes in it Fiftly wee should often meditate of the gaine of godlinesse and of the privileges of the promises belonging to the godly Vse This doctrine implies a great deale of reproofe also First to Hypocrites that have a name that they live but they are dead Revel 3. â— Secondly to deelining Christians that suffer their first love to abate in them and can bee contented to lose sensibly the power of affections which formerly they had Thirdly to many drooping Christians which out of melancholy and unbeliefe affect a kind of wilfull sadnes and heartlesues hindring thereby their own assurance and causing the easie yoak of Christ to be ill thought of besides many other inconveniences Thus of the second thing Be yee built up It may be read either in the Imperative mood or in the indicative I think the imperative answers more to the scope here it being the drift to shew what we must doe when we come to Christ. The third thing then we must doe that wee might extract vertue out of Christ for holinesse of life is we must be built up which imports two things First progression in faith and secondly repentance Wee must not beging only 〈◊〉 say the foundation but we must still labour to be built up further we 〈◊〉 be â—â—ill edified in our most holy faith Iude 20. verse Now that this may be attainted unto that we may be built up the fimilitude imports divers things First preparation A man that will goe about the worke of godlinesse 〈◊〉 think he goes about the building of a town and therefore must cast up his 〈◊〉 for 〈◊〉 charge of it and get his stuffe prepared before hand Secondly a constant relying upon Christ if we build we must build upon the rock and not on the sands Mat. 7. and 16. Thirdly the warrant of 〈◊〉 our actions out of the word of God VVhen Moses was to build the tabernacle he made it just according to the patterne in all things about it c. Fourthly a respect of things necessary wâ—e must not be intangled with 〈…〉 and doubtfull disputations The building of a Christian must be a 〈◊〉 palace He must build gold silver precious stones be must keep his 〈…〉 choice and necessary things 〈…〉 8.9 1 Cor. 3.1 Timoth. 1.4 Fiftly Counsell and Direction Men must endure the hewing and squarâ—â—◠〈◊〉 5.17 18. To this end are Ministers given Eph. 4. 12. The world 〈◊〉 Aâ—â—â— 20. 32. and so good conference may ediâ—ie or 〈…〉 Eph. 4. 29. Sixtly 〈…〉 building must have her distractions cast out â— Cor. 7. 52. David could not build 〈◊〉 Temple because of his warres and his â—â—rest on every side Seventhly Order and distinction Men must not take together a great deale of stuffe without order confusedly This is to build Babel and not Sion Eighthly Unity with the godly The building must hold proportion with the walls as well as with the foundation Psal. 122. 3. 1 Cor. 8. â— and 13. Rom. 15.2 Eph. 4.12 16. Ninthly Sobriety in the use of lawfull things All things are lawfull but all things edifie not 1 Cor. 10.23 Tenthly Prayer for except the Lord build the house in vaine doe they labour that build it Psal. 127.1 Out of all this wee may informe our selves concerning the causes of not profiting in many The reason why many Christians are not built up or why they encrease not in godlinesse is that they are guilty of these or some of these things implied in these directions First some profit not by reason of their irresolution about the taking up of their crosse in following Christ They thrust into the profession of Religion before they have sitten downe to câ—st what this profession may cost them and so in the evill day fall away Luk. 14.28 Secondly some can never thrive because they place their godlinesse onely in the frequencie of hearing the Word and the outward observance of Gods ordinances These build in the sands they lay no sure foundation Math. 7. 26. Thirdly others faile through unbeliefe and so either by neglecting the assurance of Gods savour in Christ or by misplacing their confidence trusting upon their owne works or Saints or Angels or the pardoâ—s or penances granted or enjoyned them These are not built upon the rock Mat. 16. Fourthly others prosper not because they come not to the light of the Scriptures to set whether their works be wrought in God or no. Fifthly others are distracted either with unnecessary disputations Rom. 14.1 or with excessive cares of life Luke 21.34 Sixthly others are undone with selfe-conceitednesse they are stubborne and will not be advised or directed or reproved Seventhly disorder or confusednesse in matters of Religion is the cause in others This is a wonderfull common defect men doe not goe to worke distinctly to see their works finished one after another Eighthly others are kept back with personall discords and jangling Envie or malice or contention or misrule eaâ—â— out the very heart of godlinesse Ninthly others are letted by intemperancie in being drowned in the love of pleasures They build they sowe they eat and drink and follow pastines neglecting the care of better things Lastly neglect of prayer is an usuall let and grievous impediment A spirituall house This is the fourth thing required of Christians They must be as a spirituall house unto Christ they must be that to Christ that was signified by the Tabernacle or the Temple For every Christian is the substance of that which was signified by the Tabernacle Christ hath a five-fold Tabernacle For first in the Letter the Tabernacle or Temple at Ierusalem was the House of God and Christ. Secondly the whole world is but the Tent of Christ who hath spred out the heavens like a curtaine c. Thirdly the heaven of the Blessed is the Tabernacle of Christ the place where God and Christ dwell with the Saints Revel â—â— â— and 13.6 Fourthly the body of Christ is a Tabernacle for the Godhead Col. 2.9 And so it is that the Word is said to become flesh and dwelt amongst us viz. in his body as in a Tabernacle Iohn 1.14 And thus Christ calleth his owne body a Temple Iohn 2.21 Fifthly the heart of man is the Tabernacle of Christ and so both the whole Catholique Church is his Tabernacle Eph. 2.21 or the publick assembly of the Saints Psalm 15.1 or else the heart of every particular beleever and so the power of Christ did rest upon Paul as
in a Tabernacle 2. Cor. 12.9 so are we said to be the Temple of God 2 Cor. 6.17 I take it in the last sense here Every particular beleever is like the Tabernacle in divers respects First in respect of the efficient causes and so there are divers similitudes For as the Tabernacle did not build it selfe but was the worke of cunning men so is it with us our hearts naturally are not Temples of Christ but are made so Secondly as God raised up skilfull men for the building of the Temple or Tabernacle so doth God raise up Ministers for the erecting of the Frame of this spirituall House to Christ. Hence they are called Builders 1. Cor. 3. And thirdly as there was difference of degrees and Bezaleel and Aholiab were specially inspired of God with skill above the rest so hath Christ given some to be Apostles Master-builders and some Evangelists and Pastors and Teachers for the building up of the Church till hee come againe Secondly in respect of the adjuncts of the Tabernacle and those were two First moveablenesse secondly furniture For the first The Tabernacle though it were Gods House had no constant or certaine resting-place till Salomon at the building of the Temple tooke it into the most holy place and was taken asunder and easily dissolved such are we though honoured with the presence of Christ yet our Tabernacle must be dissolved and we shall never be at rest till we be setled in the most holy place in heaven 2 Cor. 5.1 7. For the second which is the furniture of the Tabernacle it must be considered two wayes either on the in-side or on the out-side First for the in-side there were curtaines of fine linnen and blue silk and scarlet c. and it was furnisht with admirable houshold-stuffe as I may so call it Within it was the Mercy-feat the Table of shew-bread the Manna the Altar of incense and for burnt offrings the Candlestick and such like Secondly without it was all covered with Ramms-skins died red and Badgers skins upon them and what dothall this signifie in generall but that the Godly though they be outwardly black and tanned with sinne and affliction yet they are glorious within and have curtains like the curtains of Salomon all richly hanged as the chambers of Princes with spirituall tapestry Cavt 1.5 And in particular for the in-side of Christians how glorious is the place of Christs Tabernacle in them There is the Propitiate Gods true feat of mercy whence also he uttereth his Oracles even his divine answers There is the heavenly Manna that is hid Revel 2. There doth Christ spiritually feast it there hee dines and sups on the table of their hearts and upon that table stands the shew-bread inasmuch as the heart of a Christian doth preserve a standing manner of affection to the Saints There are also both sorts of Alâ—â—â— accordingly as faith offereth up to God either the redemption or th intercession of Christ. There also is the great Laver to wash-in called the Sâ—â— because in the heart of every Christian is opened the fountaine of grace able like the Sea to wash them from all their filthinesse There are the golden Candlesticks with the lamps of saving knowledge continually 〈◊〉 in themâ— and upon the Altar of Christ crucified and now making intercession doe they daily sacrifice their owne affections which resemble those sweet odoâ—â— with which the Tabernacle was perfumed The outward coverings of the Tabernacle doe assure safety and preservation to the Godly and the rather because the cloud rested upon them as is affirmed Esay 4.5 6. Besides the double covering of slaine beasts may signifie that God hath two wayes to provide for the Church The red skins of Ramms may note Christ crucified which is that which on the in-side of the Tabernacle was onely sewed The covering of Badgers skins may note that God will serve himselfe of the wicked their skinnes shall protect the Church If Israel want roome Canaan must die for it Now thirdly the Tabernacle was a type of every beleever if we respect the end of it For the Tabernacle was erected of purpose as the place of the presence of God God's visible House such are the hearts of Christians they are prepared of purpose for the entertainment of Iesus Christ that by his Spirit he may live and dwell therein Galath 2.20 Col. 1.27 2 Corin. 12.9 2 Cor. 13.5 Vse The use of all may be both for instruction and consolation For instruction and so it should teach us divers things First to abhorre fornication seeing our bodies are the temples of the holy Ghost 1 Cor. 6. 21. Secondly to keepe our selves for being unequally yoked Because there can be no communion betweene light and darknesse the Temple of God and Idols Thirdly to looke to our hearts in respect of inward sinnes and to keepe the roome cleane for the Lord to dwell in 2 Cor. 7.1 Fourthly to stir up our selves to much prayer if our hearts be the house of God let them be a house of prayer also Fifthly let us still lift up our hearts as everlasting doores for the Lord of Glory to come in Psal. 24.7 For consolation Shall we not say as Paul doth Wee will rejoyce in our infirmities that the power of Christ may dwell in us How should wee hold up our head against all tentations and afflictions Is not the grace of Christ sufficient for us 2 Cor. 12.9 And shall wee not be confident that through Christ we can do all things Will he forsake the house upon which his Name is called Will hee not perfect his owne worke and repaire his owne dwelling place Was the Tabernacle safe in the wildernesse while the cloud was upon it and are not our hearts safe while Christ is in them How are the abject Gentiles honored Col. 1.27 whose hearts are so enriched by Christ that dwels in them If the outward Sanctuary were like high Palaces Psal. 78.69 what is the heart of man the true Tabernacle and if he established it as the earth how much more hath hee established us in his favour and grace so that it may comfort us in respect of honor done to our hearts and against tentations and afflictions and in respect of hope of perseverance and also in respect of encrease of power and well-doing He wil work our works for us And it shewes us also the honor cast upon our good works they have a noble beginning in respect of Christ and as they come from him Howsoever wee ought to be abased for our owne corruptions that cleave unto them Yea how should it wonderfully establish our hearts in all estates to think that Christ is with us wheresoever we goe not onely as our witnesse but as our guide and our protector If God be with us who can be against us As also it is comfortable if wee consider the comparisons imported in the furniture of the outward Tabernacle And thus much of the fourth thing The fifth
Church is thankfull for it to God Revel 2.6 and 5.10 And the rather should we rejoyce in it because God hath promised to take us to himselfe as his portion and peculiar treasure Exod. 19. 6. And it is his promise also to satiate the soules of his Priests with fatnesse Ierem. 31.14 And what a priviledge is it to have accesse unto the Lord and to stand before God daily which the Priests not onely might but were tyed to it by their office But then for conclusion of this point let us all be sure we have our part in the first resurrection Revel 20.6 and be carefull to be like the Priests for obedience and sanctity Exod. 19.5.6 and to get knowledge plentifully into our hearts Col. 3.16 and in the cause of God to blowe the trumpets of zeale and resolution carrying our selves with all humility and readinesse to doe good and so becomming instruments of blessing to the people And which I had almost forgotten we must remember to be like the Priests for teaching and confuting and reproving and informing our Familiars and friends as we have fitnesse and occasion Thus of the Priest-hood of Christians in generall In particular hence is further to be considered first their worke secondly their honour Their work is To offer up spirituall sacrifices their honour is Acceptation and high account with God through Iesus Christ. First then of the work of Christian Priests which is To offer secondly what they must offer viz. sacrifices thirdly the difference of those sacrifices from those in the Law of Moses they are spirituall which word notes both the substance of Christian sacrifices viz. that they are such sacrifices as were not according to the letter but according to the mysticall significations of the sacrifices of Moses Law and withall the manner how they must be offered up viz. spiritually or after a spirituall manner The maine thing here intended then is To avouch that Christians have their sacrifices which they must offer and that in a spirituall manner Now for the clearer opening of this doctrine two things must be distinctly considered of First what sacrifices can remaine to Christians since the Law of Moses is abrogated and secondly what things are requisite to the offering up of these sacrifices For the first There are divers sorts of sacrifices among Christians Some are proper to some Christians onely some are generall to all The sacrifices that are proper to some Christians are such as three sorts of men must offer First Ministers secondly Martyrs thirdly rich men First Ministers have their sacrifices which they must with all care offer to God and their sacrifice is the soules of the hearers Thus Paul was to offer up the Gentiles to God Rom. 15.16 And thus it was prophecied that in the time of the Christian Church the Elect should be brought in as an offering to God out of all Nations Esay 66.20 Ministers sacrifice their people either in this life or at the day of â—udgement In this life in generall when they perswade them to their attendance upon the House of God and breed in them a care to come before the Lord in â—erusalem Esay 66.20 In particular when they work repentance and true conversion in their hearts and when they make them goe home and mortifie their sinnes and tender their vowed service to God And thus two things are implyed for our information The one concernes Ministers the other concernes the hearers First Ministers may hence take notice of it that there can never be hope they should perswade with all their hearers for sacrifices were here and there once taken out of the whole Herd And besides the hearers may hence see that they are never so effectually wrought upon till they can give themselves over to their Teachers and to God to obey in all things though they perswade them to leave the world and binde them to the cords of restraint in many liberties they tooke to themselves before yea though they let their hearts blood by piercing their soules with sorrow for their sinnes even to the death of their sinnes 2 Cor. 8.5 and 7.15 Secondly At the day of â—udgement also Ministers shall offer up their hearers to God so many of them as are found chaste virgins unto Christ to whom they had espoused them before in this life 2 Cor. 11.3 And thus Ministers before they dye must make ready their accounts for the soules of their people Heb. 13.7 And thus of the sacrifices of Ministers Ministers have another sacrifice too viz. the particular texts or portions of Scripture which they chuse out and divide to the people as consecrated for their use For divers think that that phrase of cutting the Word of God aright is borrowed from the Priests manner of dividing 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 he must so divide as that the wings be not cut asunder from the body that is he must so divide his text that no part be separate from a meet respect of the whole Leviâ— 1.17 and 5.8 2 Tim. 1.15 Secondly The Martyrs likewise have their sacrifices and that is a drink-offering to the Lord even their owne bloud this part is ready to be powred out as a drink-offering to the Lord for the Church Phil. 2.17 2 Tim. 4.6 and though wee cannot be all Martyrs yet wee should all denie our owne lives in the vowes of our hearts to performe our covenant with God if ever we be called to die for Christs sake and the Gospel Thirdly The sacrifice of rich men is almes and well-doing and those sacrifices they are bound unto to offer them continually Heb. 13.16 Phil. 4.18 Pro. 3.9 Almes is as it were the first fruits of all our encrease But then we must remember that our almes be of goods well gotten For else God hates robbery for burnt offering Isaiah 61.8 And in giving wee must denie our selves and not seeke our owne praises or plenary merit in it for it is a sacrifice cleane given â—way from us and consecrated onely to God and the use 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 divers For first Christ is to be offered up daily to God as the propitiation for our sinnes God hath set him forth of purpose in the Gospel that so many as beleeve may daily runne unto him and in their prayers offer him up to God as the reconciliation for all their sinnes 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 served but as rudiments to instruct men how to lay hold upon
Hee is known there familiarly because his dwelling place is there Psal. 76.1 2. He hath chosen his Church out of all the world it is the place only which hee hath desired it is his rest for ever Psal. 132.13 14 15. It is the place of the name of the Lord of hosts Esay 18.7 As David by an excellency reckoned Sion to be his City of residence so God doth account of the Church as all he hath as it were in the world Fourthly it may be that the Church is resembled to Sion for the littlenes of it in comparison of the world even in Sion that is so much despised will God lay his corner-stone Fiftly but the principall thing here intended is To signifie to us that God loves his Church above all the world and that he will give Christ to none but to the Church Out of Sion there can be no salvation and in Sion there is all happines to be had The consideration hereof may serve us for many uses Vses First we should hence informe our selves concerning the excellency of the Church of God above al other Assemblies of men in the world We should learn to think of the Assemblies of Christians as the Sion of God she is the Mountaine of his holines the joy of the whole earth Psal. 48.1 2. the perfection of beauty where God shines more than in all the world besides Psal. 50.2 The Moone may be confounded and the Sunne ashamed when the Lord is pleased to shew himself to raign in Sion and before his Ancients gloriously Esay 24 23. yea the Church of God is an eternall excellency Esay 60.15 whereas all other glories will vanish And besides we should hence be informed concerning the necessitie of obtaining salvation in the Church For this text shews us that Christ is no where laid but in Sion and can no where be found but in the true Church In Sion onely hath God placed salvation for Israel his glorie Onely the godly are Gods Israel Onely in Israel doth God glorie and onely in Sion can Gods Israel finde salvation Isaiah 46. ult Secondly Hence wee should especially be moved to an effectuall care to make it so since that we are in the true Church and that we are true members of Sion and withall wee should strive above all things to procure for our selves the ordinances of God in Sion It is said of the godly distressed for want of means that going they went and weeping they did goe to seeke the Lord in Sion with their faces thitherward and with a resolution to binde themselves by covenant to the Lord to be any thing he would have them to be onely if they might find favour in his eyes herein Ier. 50.5 Quest. Now if you aske mee how the true members of Sion may bee knowne Answ. I answer first generally that all that are in Sion are not of Sion and further that we must not judge of true Christians by their number For God many times takes one of a Tribe or one of a City and two of a Tribe to bring them to Sion Ier. 3.14 But yet to answer more directly Thou must be a new creature or thou art no member of Gods true Sion For of every one in Sion it must be said He was borne there Psal. 86.5 The gates of Sion are to be opened onely that a righteous nation may enter in Esay 26.1 2. Men may deceive themselves but God will not be deceived For hee hath his fire in Sion and furnace in Jerusalem Hee will try every man and make his count onely by righteousnesse Esay 31.9 Rom. 9. and therefore the sinners in Sion have reason to be afraid Esay 35.14 And if yet wee would have signes more particular wee may try our selves by these that follow First Sion is a Virgin and all the godly are the Daughters of Sion and so the chiefe Daughter of a chiefe mother Now this is a true vertue of a true member of the Church that his love is undefiled towards Christ He is not enamoured with other things Hee will have no other God but one He accounts all things but drosse and dung in comparison of Christ He harbours no beloved sin but denieth the inticements of it with detestation and grief that he should ever be so assaulted Secondly God knoweth his owne in Sion by this signe that they are they that mourne in Sion that are farre from making a mock of sinne The Lord himselfe is their witnesse that their hearts are heavy by reason of their sins and they know no griefe like to the griefe for their sins Esay 61.2 Thirdly thou maist know thy estate by thy subjection to Christ and his ordinances For God hath set his King in Sion Now if thy Soveraigne be in heaven and thou canst be willing to be ruled by his ordinances this will be a comfortable testimony to thee as contrariwise if thou dislike his government and wouldst faine cast his yoake from thee so as this man may not rule over thee thou art of the number of the people but not of Gods people Psal. 2.6 Thus of the second use Thirdly wee should be carefull to celebrate the praises of God yea and therefore carefull for all the goodnesse hee shewes unto us in Sion Praise should wait for him The Lord is great and greatly to be praised in Sion the City of our God Psal. 48.1 Psal. 147.12 Esay 51.16 All that serve the Lord in Sion and are refreshed with the comforts of his presence should get large hearts both for admiration and celebration of his goodnesse Psal. 134. the whole Psalme Come say the godly Ier. 31.10 let us declare the work of the Loâ—d in Sion c. Fourthly since Sion is the place where the Lord keeps house and gives entertainment to all his followers we should call one upon another to goe up to the Lord in Sion wee should run thither to the bountifulnesse of the Lord and in all our wants shew our selves instructed in this point by making our recourse unto Sion as the place where God is pleased most readily to declare his shining mercies Ier. 31.6 12. Fiftly we should be stirred up to much praier for the accomplishment of the building of God in Sion Our hearts should long to see this work prosper Oh that the salvation of Israel were come out of Sionâ— Psal. 14.1 For Sions sake we should not hold our peace Esay 62.1 but still beseech the Lord to doe good to Sion and build up the walls of Jerusalem Psal. â—1 20 Sixtly We should especially be grieved if we see that Sion prospers not Of all judgements we should most lament the desolation of Sion The whole booke of Lamentations is spent upon this subject Wee should hang our harpes upon the willowes if wee remember that Sion lieth waste and there be none to build her up Psal. 137. Seventhly the especiall use should be for consolation If the Lord doe us good in Sion we should
all these clouds and in the very dunghill of his unbeliefe and sinfulnesse can find out his owne part of faith In plaine tearmes there is no time after conversion but if a Christian were throughly sisted and put to it he would be found resolved in that point to rest upon the covenant of grace for all happinesse by Christ alone I say at all times in that part of him that is regenerate Christ can die in no man and if faith could die then should Christ also die in us seeing he liveth in us by faith A man may be without faith in the judgement of the world in his own judgement but never is without faith in the judgement of God A man may want this or that faith but not faith simply as that faith Luke 18. to rely upon God without failing and to call upon him with continuall perseverance as resolved that God will help us in that particular It is true If the Sonne of man come to search amongst men he shall scarcely finde that faith upon earth but yet a true faith in the generall he will find in the breast of every godly man and woman Peters faith did not faile when he denied his Master For Christ had prayed that his faith should not faile and was heard in that he prayed Shall not be confounded The Prophet Isaiah hath it thus He that beleeveth shall not make haste and it may be understood either as a precept Let him not make haste or as a promise He shall not make haste Men make haste two waies either in their behaviour when they runne headlong upon the duties they are to doe or when through impatience they will not tarry Gods leasure for their helpe and deliverance but fall to use unlawfull means and take that which comes next them without consideration of the lawfulnesse of it Now the beleever must avoid both these and God will in some measure sanctifie and guide the beleever thereunto The Apostle Paul Rom. 9.33 10.11 And the Apostle Peter in this place following the Greeke translation reade it He that beleeveth shall not be ashamed as in the Romans or confounded as here They swarve not from the meaning of the Prophet For by this tearme is avouched That the godly that beleeve shall never have cause to repent themselves or to fly from God to use ill meanes The holy Ghost then in this place is pleased to assure the beleever that he shall not be confounded To be confounded signifies sometimes to be reproached so Psal. 14.6 The wicked are said to confound the counsell of the godly that is they reproached it Sometimes it signifies to be daunted or dismayed Sometimes to be disappointed or broken in their purposes as Esay 19.9 10. Sometimes to be extreamly ashamed and so it is rendred Rom. 10.11 Sometimes to be put to a Non plâ—â— as Acts 9.22 Sometimes to be driven into amazement or wonder Acts 2.6 Sometimes to be brought into such a straite as one hath neither hope nor help 2 Cor. 4.8 9. Lastly it signifieth to perish utterly or to be undone or damned for ever and so confusion shall come to all that hate Sion or serve graven Images It is true that sometimes to be confounded is taken in the good sense and signifies either the affection of wonder as before Acts 2.6 or else a spirituall grace in the heart of a Christian by which his soule mourns and is abashed and ashamed with him And so there may be three reasons or rather causes assigned wherein the godly ought to be confounded As first in repentance for their sins of which these places intreat Ezech. 36.32 Ier. 31.19 Ezech. 16 61. and for this cause rebellious offenders must be noted their company shunned that they may be confounded in themselves for their sins 2 Thes. 3.14 and the Lord complaines that the people were not ashamed for their sins Ier. 6.15 Secondly when God or Religion or the godly are reproached and disgraced thus Psal. 44.15 16. Ier. 51.51 Thirdly the people that professe the truth doe erre through indiscretion or give offence or live in any grievous evill Esay 29.22 23. Ezra 9.6 7. Now because the confusion here mentioned is a misery God will turne away from the beleever therefore I will explaine that point and shew how many wayes God keeps the beleever from being confounded They shall not be confounded This God will make good unto them both in this life and in the day of Judgement In this life they shall not be confounded neither in respect of their outward estate nor in respect of their spirituall estate For their outward estate whether we respect their condition and credit or the meanes of their preservation For their credit God will doe one of these two things For either God will make them exceeding glorious and make them high in praises as Esay 49.2 3. or â—â— the least though they may passe through evill reports yet they shall not be utterly ashamed God will give them good report amongst the godly will greatly esteem them himselfe 2 Cor. 6.8 Heb. 11.2 Faith shall obtaine a good report And for the meanes of their preservation Either first God will save them from the temptations that fell on the world so as in the evill time they shall be provided for and preserved from distresse as Psal. 37.19 or else secondly God will not disappoint their trust but come to their succour and deliver them as Psal. 22.6 and 25.3 and Rom. 5.3 or else thirdly if God doe defer for a time hee will in the meane time refresh their hearts and lighten their faces with the comfort of his favour and presence as Psal. 34.6 Or else fourthly if the Lord let the affliction yet continue he will give theÌ„ strength to beare it and patience and magnaniâ—â—ity so as it shall be no great burthen to them as it is shewed of Christ Esa. 50.6 7. so of Paul Phil. 1.20 2 Tim. 1.12 Or else fiftly though they may be many wayes distressed yet they shall never be forsaken or perplexed so as to have cause to despaire They shall not be destroyed 2 Cor. 4.9 In all these senses they shall not be confounded in respect of their outward estate And for their spirituall estate they shall not be confounded and this may be shewed in divers things First in respect of illumination they shall not abide in darknesse Iohn 12.46 Secondly in respect of justification their sins are not imputed to them and the Lord so surely forgives the beleever that the conscience shal be satisfied with that propitiation is made in the bloud of Christ for it is not ashamed of the former evill waies because it beleeveth that they enjoy Gods pardon as if they had never been Zeph. 3.11 Thirdly in respect of Adoption because by beleeving they are made the sons of God so need not be ashamed at any time of their condition Ioh. 1.12 Fourthly in respect of accesse
Apostle expounds or applies the former testimony of Scripture which he urgeth both for the beleever and against the unbeleâ—ver The beleevers he cals upon to take notice of their felicity assuring them that that Scripture doth avouch that Christ is an incomparable treasure to them Concerning the unbeleevers he speaks terrible things whom he describes both by their sin and by their judgement The sinne is disobedience their judgement is to be considered as it is denounced first against their Leaders whom he cals Builders and then against the whole body of unbeleevers The plague upon the Builders is that the Kingdome of Christ shall be advanced in spight of their hearts they shall perish and be confounded but Christ shall raigne and flourish The plague upon the body of unbeleevers is that Christ shall be to them a stone of stumbling a rock of offence which is amplified by the consideration of the causes partly in themselves which is their stumbling at the Word and disobedience and partly in God who in his justice hath appointed them thereunto Thus of the order of the words Now before I come to the ful opening of each particular in these two verses I may observe divers things from the coherence and generall consideration of all these words First in that the Apostle doth not rest satisfied to alledge the Text but doth withall apply it it shewes the necessity of application We cannot profit by the Word if it be not laid particularly to our hearts as food doth not nourish if it be not eaten nor a medicine cure the disease if it be not taken nor a plaister heale the sore if it be not laid to it nor are our wants supplyed by comming to the market if we do not buy and carry home Which should work in us a sound care of application of the Word we heare or reade and withall it should waken us to a care of observing all the rules that may further us in applying which are these and such like First we must be carefull to understand rightly the Scriptures wee would apply this is the very foundation of all application that is profitable 2 Pet. 3. else we may grow perverse and wrong both the Word and our own selves Ob. But some private man might say This is hard how can we learne to know the cleer meaning of the Scripture and the sense of the Text Sol. For answer hereunto thou must know that there be divers rules that may help thee to understand or at least keep thee from wrong and dangerous mis-application First thou must be wise to sobriety not presume to know above what is meet nor to meddle with such secrets as should lead thee into knowledges that belong not to thy calling or are not evidently revealed in Scripture Secondly thou must have respect unto other Scriptures to take no sense that is contrary to other apparant Scriptures Thirdly thou must haue respect to the Analogie of faith to avoid all senses which oppose any article of faith or thy faith Rom. 12.3 Fourthly thou must avoid all doubtful disputations and unprofitable questions and vain â—anglings that tend not to edification and the salvation of thy soule and account it as a happinesse to be able to keep thy selfe free from intanglements therein And therefore stand at the doore of every opinion and before thou let it in ask this question What shall my soule be advantaged by this opinion at the day of Jesus Christ and if it cannot answer to it directly reject it Psal 119.66 David praies God to teach him good judgement and knowledge Fiftly let the publike Ministery of Gods servants 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 Priests mouth and be very fearfull in any thing to be wiser than thy Teacher I meane to nourish private opinions which are not justified by publick doctrine Sixtly pray to God to teach thee and to give thee his Spirit to leade thee into all truth understanding is Gods gift 2 Tim. 2.7 and he will teach thee humbly his way Psal. 25. Thus of the first rule wee must first soundly understand the sense of the Scripture we would apply Secondly thou must bring a mind apt to be taught willing to be formed and to be all that which God would have thee to be thou canst never profit by application without a penitent mind a mind that will part with any sin God shall discover in thee and a mind carefull to observe the conditions required as well 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 have a speciall taste put upon them by Gods Spirit or a speciall 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 Eate that which is good Esay 55.2 Try all things and keep that which is good 1 Thes. 5.20 Fourthly know that serious and secret meditation upon the matter thou hearest is the principall nurse of fruitfull application it is but a flash can be had without an after and deliberate meditation and about meditation remember these rules 1. Let it be secret 2. Hee must let it be full Give not over till thou hast laid the truth up in thy heart take heed of that common deceit Psal. 119.45 of resting in the praise or liking of the doctrine be not a Judge 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 devill steal it out of thy heart Mat. 13.20 or the cares of life choke it Luke 11.28 3. Let it be constant Be at the same point still from day to day till it be soundly formed and seated in thy heart How rich might many Christians have been if they had observed this rule Psal. 1.2 Psal. 119.3 5. Esayâ—6 â—6 9 Fiftly be wise for thy self take heed of that error of transposing thy applications say not This is a good point for such and such till thou have tried thine owne heart whether it belong not to thee Psal. 119.59 Pro. 9.7 Sixtly by any means be carefull of the seasons of doctrine be wise to understand the season There be many truths which if thou let passe the opportunity of informing of thy selfe thou maist perhaps never have it so againe 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
Christian may somewhat be helped against the testimony of those wise men of the world if hee mark but their lives for usually by their fruits they may be known Mat. 7. For commonly such as oppose Christ and the Gospel or the sincerity of the Gospel are men that may be apparantly detected of profanenesse as our Saviour Christ shews by divers instances in the Pharises Mat. 23. But because sometimes the messengers of Satan can transform themselves into Angels of light therefore I answer secondly that all the godly have the sure word of the Prophets and Apostles which may by the touch-stone to try the opinions of men by which in the points absolutely necessary to salvation is evident and plaine 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 be 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 mind and with desire of reformation of his life in that hee knows God hath bound himself to shew him his will Psal. 25.9 Iohn 7.17 Besides every 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 Judge of all controversies Hee that beleeveth hath a witnesse in himselfe the Spirit working much assurance in his heart and anointing him with eye-salve and leading him into all truth And by this help the entrance into the Scriptures gives light to the simple Vse The use of the point then is First to informe us concerning that great justice of God in hiding his truth from the wise and revealing it to babes and children or infants which our Saviour and Saint Paul take notice of Secondly to confirme us against the sinister judgement of wordly-wise and learned men and in matter of religion not to be swayed by that inducement since it is thus plainly told and foretold Thirdly to confute the Papists that plead unto the ignorant that their religion is the right because it is and hath been maintained by such a number of Popes and Cardinals which have excelled in leaâ—â—ing and greatnesse of place for here we see the builders reject the head stone of the corner Fourthly to shew us that whatsoever wicked wise great men pretend yet their quartell is against Christ and his Kingdome Fiftly to teach us therefore to pray for our teachers and governors that God would guide theÌ„ by his good Spirit and assist them in their callings c. Sixtly to be more thankfull to God when the Lord gives us builders not in name onely but in deed that settle about Gods work with all their hearts and labour with all faithfulnesse 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 unfit for the support of the building They cast him away as rubbish they rejected 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 salvation by Christ and live still in their sin without repentance and seek not reconciliation with God through the bloud of Christ. Secondly when men goe about to establish their own righteousnesse and neglect the righteousnesse of Christ and so when men fly to the intercession of Saints or Angels and use not the intercession of Christ. Thirdly when men follow wicked company and leave the care of the service of Christ this is to choose Barabbas to be given unto them rather than Christ. Fourthly we may be guilty of this sinne in the time of the use of Christs ordinances as in the Sacraments when we discerne not the Lords body or in hearing or any other ordinances when we entertaine contemplative wickednesse and so commit spirituall dalliance with strangers before the face of Christ. Fiftly when men fall away from the grace of Christ and so joy with the Jews as it were to crucifie the Son of God afresh Heb. 6. and 10. And so he is also refused when in time of persecution he is denied before men Thus Peter refused him when he denied him Sixtly when his servants are rejected and so either in general when Christians are exposed to publique scorn and made as it were the off-scouring of all things or in particular when his Ministers are despised For he that despiseth them despiseth him c. Quest. But how doe the builders that is Church-men refuse Christ Answ. I answer many waies First when they will not preach in his name when they preach not at all For this is to let Christ live as it were in the rubbish still and not to separate him out for the building c. Secondly when in preaching they preach themselves and not Christ crucified leaving the word of Christ to shew their own wit and learning c. Thirdly when they oppose the sincerity of the Gospell in the conversion of the soules of mâ—n or in the practice of godly Christians Fourthly when they teach the doctrine of merit of works or prefer the traditions of men before the commandements of God as did the Pharises Vse The use of this doctrine concerning the refusing of Christ may be divers for First it may teach us patience when we are refused in the world it is no other thing then what did befall Christ himselfe especially it should confirme us against the scandall arising from the discountenancing of godly men which are crucified by all sorts of people in the world If Christ himself were no better used why should we wonder at it to see godly Christians so neglected And if the most powerfull doctrine of Christ were so securely despised what wonder is it if the good way of God be now evill spoken of Secondly it may much comfort us and that especially two manner of waies First by reasoning for the contrary For if it be a signe of a notorious wicked man to let Christ lie like rubbish or refuâ—e stufâ—e then is it an excellent sign of a godly mind to love the Lord Jesus and to account all things but dung in comparison of Christ and his merits and righteousnesse Secondly by considering the effect of Christs refusall For he was refused as our surety that we might be received to favour He was cast off by men as a reprobate that wee might enjoy the admirable priviledges of the Elect of God and besides by enduring this contempt of men he bare the punishment of all our neglect and contempt of God his holy Commandements Thus of the cause The punishment it selfe followes Is made the Head of the corner Two things are here intended as punishment to these builders First the one implied Secondly the other exprest First that which is
may stay him that Christ himselfe was an offence unto them Thirdly as it is a great judgement to be offended at Christ so it is a great mercy and supernaturall grace when the Lord makes our hearts able to love the Lord Jesus in all sincerity Hitherto of the first kinde of punishment the second is that Christ shall be to them A rocke of offence that is they shall fall upon Christ as the ship doth upon the rocke and be broken all to pieces there shall be a desperate anguish upon their consciences perceiving themselves to have no right itâ— Christ by the feaâ—e of which as men that have suffered shipwracke they shall be out of all hope of mercy Thus he that falleth on this stone shall be broken and upon whom it shall fall hee shall be ground to powder Luk. 20.17 The consciences of wicked men are diversly affected some are without feeling of any grievance in the matters of their soules some have feeling The conscience is without feeling either through a continuall security and sleepinesse which is in all men or through a fearednesse by which some men are growne past feeling Now those wicked men that have any feeling in this text are cast into two sorts for either they are offended or they despaire Christ is to those latter an occasion of their ruine they suffer shipwracke upon Christ which is joyned with singular offence or paine or grievance of their consciences This rocke is like that in the Iudges chap. 6.21 out of which fire went and consumed them The despaire that wicked men feele is of two sorts For either it is a despair which riseth from their perswasion of their want of help in spirituall things or from their want of help in outward things sometimes they fall into desperate torments and griefes and feares about outward things either upon feare of danger or upon an apprehension that they are utterly undone or shall be in matters of the world this was the despaire mentioned Deut. 28.66 67. and this despaire was in Saul Achitophel and Belshazzer Dan. 5. and in the Jews when they said there was no hope Ier. 2.25 and this was in the Egyptians Babylonians Tyrians and their case in the desolation of their estate by warre mentioned in many chapters of the Prophet Esay But this despaire is not meant here for this is a despaire of all helpe or salvation of the soule by Christ conceiving that they are utterly cast off of God and shall perish for ever Thus Cain and Iudas despaired of all mercy in God And this despaire of salvation and all happinesse is felt either in hell or at the day of judgement or in this life First it is certaine that the wicked feele an eternall despaire in hell which increaseth their torments because they have no hope of ease or helpe and thus also the divels despaire This despaire in hell is a meere gnawing the conscience and tormenting it which never dieth Secondly they also feele despaire with singular horrour when they come to appeare before Jesus Christ at the last day when they behold the face of the Judge and feele within them a witnesse that tels them they shall bee damned This torment will then come upon them like the paines of a woman in travell and their anguish will be so great that they will cry to the mountaines to cover them from the face of the Judge 1 Thess. 5.3 Thirdly now the first degree of this despaire is felt by divers wicked men in this life as it was by Cain and Iudas and of this he speaketh here And thus wicked men despaire when they thinke their sinnes cannot bee forgiven and that they have no benefit by Christ and shall certainly perish for ever And this is noted here as a grievous curse of God inflicted upon unbeleevers Despaire is one of Gods most fearfull judgements in this world which when God inflicteth hee may bee said to raine upon them fire and brimstone and an horrible tempest Psal. 11.6 Most fearfull is their case when the wrathfull Arme of God takes hold of them and he poures out his indignation upon them this will make their loynes to shake Psal. 69.23 24. They are then like the raging sea having no peace within them Esa. 57. ult They are brought to the King of terrors and their confidence is rooted out Iob 18.11 14. There they were in great feare Psal. 14.5 They are said to blaspheme God and gnaw their tongues Revel 16.9 10. While Gods Saints sing for joy of heart they howle for vexation of spirit Esa â—5 14 They could be glad to run into the holes of the rockes and into the caves of the earth for feare of the Lord and the glory of his Majestie when he comes thus terribly to shake the earth Esa. 2.19 Surely such is the case of the wicked this is the portion of their cup that know not God And how terrible this torment is in the heart of a wicked man may appeare if we consider but what torment the very godly suffer in their despaire which is farre easier than that of the wicked David saith the paines of hell compassed him Psal. 18.5 6. and 116.3 and that Gods terrours did cut him off and that he was ready to die and that while he suffred Gods terrors he was distracted Psalm 88.15 16. as also it may appeare by those torments which the very despaire for outward things hath put wicked men to which is farre lesse grievous than this despaire of Gods mercy and eternall salvation and yet in that case their paines are compared to the paine of a woman in travell Psal. 48.6 See more at large of the horrible plight wicked men have beene in in this respect in the description of the judgements should fall upon the forraine nations rendred by the Prophet Esay in many chapters Uses The use may be first for great amazement to wicked men that now perhaps laugh and sing in the jollity of their hearts O let them remember what God may doe to them What case will they be in if God bring them once to despaire And this is the portion of their cup. Oh! if the terrour of a King be as the roaring of a Lion what then is their case if God shall reveale his wrath from heaven upon them for their weighty sinnes And the more should they be affrighted because despaire is but as it were the beginning of evils They feele it for a short time on earth but shall feele it for ever in hell And therefore if it be possible they should be perswaded in time to repent that they may be delivered from this great wrath to come Oh how easie in comparison might mens repentance be if they would be warned in time Secondly this doctrine may breed in us a wonderfull awfulnesse and feare of God when wee reade of such judgements in Scripture or behold any poore wretches tormented with this judgement it should breed in us not onely
an infallible assurance that there is a God or that there shall be a hell of wofull torments or the like but it should especially make us thinke of God with all reverence and be afraid to displease him for dominion and feare are ever with him Iob 25.2 This doctrine should make us resolute to goe our wayes and sinne no more the counsell of the wicked should be farre from us seeing he can thus put out their candle and make them drinke of the wrath of the Almighty Iob 21.17 20. Thirdly it should worke in all of us a care to use all meanes that we may be kept from despaire Quest. What then should we do that we fall not into despaire Answ. Some things are to be avoided some things are to be done If we would not fall into despaire First we must take heed of wilfull unbeliefe such as was in the Jewes when men not onely neglect the assurance of salvation brought by Christ but contemne it and strive to put all such cares out of their heads Secondly we must take heed of stumbling If men feele their hearts to bee insnared in respect of Christ and that they are tossed with vile objections c. let them looke to themselves and amend in time for if Christ be a stone of stumbling he may be a rocke of offence Thirdly we must take heed of security and contempt of the knowledge of God's waies Despaire will worke terribly when it lights upon 2 minde that hath contemned knowledge and lived in all ease and security Iob 21.1 to 20. Fourthly we must take heed of apostasie from the profession of the love of the truth for despaire is many times a wofull scourge to such kinde of creatures as the stories record and experience shewes Fifthly we must in generall take heed of all grosse and presumptuous sins especially the sinnes against the third sixt and seventh Commandements for usually these sinnes goe before in the desperation such as are swearing and cursing and perjury and murther and incest and whoredome c. The wicked flee when no man pursues them but the righteous are bold as a Lion Prov. 28.1 and 14.14 Now secondly there are other things which we must doe that wee may avoid despaire First we must not smother our doubts in matters of Religion especially in the cases of our conscience but take the paines to aske and seeke resolution else that which is but doubting at the first may prove to be despaire in the end Those lesser sores in mens hearts may fester and rankle within us till they prove to this great disease Secondly we must store our heads with the promises of the Gospell and those comfortable places of Scripture as may breed in us a full perswasion of Gods singular compassion and mercy towards all penitent sinners and withall do shew us that plentifull redemption in Jesus Christ and the marvellous efficacie of his blood to cleanse us from all our sinnes Thirdly we should above all things put on the shield of faith I meane we should use all diligence to get the assurance of Gods favour in Christ for assurance will preserve us safe from despaire For as unbeliefe brings it so faith preserves us from it Fourthly we should be carefull upon all occasions to keepe our assises and if wee bee endangered by any sinne wee should make haste to judge our selves that we be not condemned of the Lord. For the attendance upon this point maketh all safe whereas the long neglect of our daily sinnes without any humiliation for them may turne in the end to the pangs of some miserable despaire Use 4. Fourthly hence the godly may comfort themselves because Christ is to them a rocke to build on Mat. 16.2 rocke for refuge and safety Psal. 18.2 a rocke for shadow Esa. 32.2 And therefore let the Inhabitants of the earth sing Esa. 42.11 and withall if they consider how God sheweth them they should account their other afflictions but light in comparison of what falls upon wicked men Object But we reade that godly men have beene in despaire as David Iob and others Sol. It is true but yet there was ever great difference betweene the despaire of the godly and the wicked which I will briefly note First they differed in the causes The honours of the wicked proceeded from the curse of God whereas the sorrowes of the godly proceeded from his mercy Secondly they differed sometimes in the object for godly men despaire of themselves wicked men despaire of God It is a grace usuall in repentance to despaire of all happinesse from our selves but now wicked men are out of all hope of Gods mercy and helpe Thirdly they differ in the effects For Cain blasphemes God in his despaire and saith his punishment is greater than he can beare or his sinnes greater than can be forgiven but the godly give glory to God and account him alwaies just and good Againe wicked men rage and repent not but godly men bewaile their sinnes and cry mightily to God Rev. 16.9 10. Ier. 18.12 Wicked men bee in travell but they bring forth nothing but wind they are never the better when they come out of their affliction no though they poured out a prayer to God in the time of distresse Esa. 26.16 17 18. Thirdly the confidence of the wicked man is swept downe as the house of a spider they have no hope at all Iob 8.13 and 11. ult whereas godly men at the worst are supported with some kind of hope or perswasion of mercy and therefore usually they rather aske whether Gods mercy be cleane gone than say it is so Psalm 77. and they rather complaine that God hides himselfe from them than that God hateth them Psal. 88.15 Fourthly they differ in the measure too For God alwayes hath respect to the strength of his children to lay no more upon them than they are able to beare whereas hee respects the sinne of wicked men and regards it not though they cry out with Cain they cannot beare it Fifthly God gives issue out of the triall and returnes from his displeasure in a moment when he deales with the godly Esay 54. whereas wicked men can have no such hope Lastly seeing despaire is such a curse and is so farre from leading men to Christ that it makes them suffer shipwracke upon Christ Ministers and all others should take heed of driving the people upon any pretence into this kind of desperation let men be taught to despaire of themselves but never to despaire of God Hitherto of the kindes of punishments The causes follow first in themselves secondly in God In themselves it is their stumbling at the word and their disobedience To them which stumble at the Word There is a divers reading The old reading was thus To them that offend in the Word noting either in generall that Gods word or Christ doth not profit these men that were guilty of evill speaking and the grosse abuses of the tongue
of such like instances such as was the Commandement to his Disciples to take nothing for their journey neither staves nor scrip nor money nor two coates and so he preached the Gospell freely himselfe and such was his lifting up of his eyes to heaven in prayer They are the vertues of Christ onely which wee are bound to follow and among these such as he did chiefly win reputation in are in this place specially commended It is the duty then of every Christian to study the life of his Saviour and seeke to imitate those things were most eminent in him Now that this point may more distinctly bee observed wee must consider what those vertues are and were which in Christ did so much excell and in Scripture we are charged specially to imitate and would so much adorne the lives of Christians There are nine vertues which did exceedingly excell in Christ and would marvellously adorne the lives of Christians if they would walke as Christ hath left them example which I may reckon in this order The first was wisdome and discretion The people wondred at his gracious words and the wisedome that was in him Luk. 4.22 and he requireth of his Disciples that they should bee wise as serpents and innocent as doves and they should grow in understanding and wisdome Col. 2.2 3. and 3.10 Now this wisdome of Christ wee should shew First by restraining rash zeale and furious sentences upon wicked men as Christ did Luk. 9.55 Secondly by avoiding with discretion the snares which are laid for us by our adversaries being advised how wee let fall any thing might bring dishonour to our profession and needlesse danger to our estates This discretion our Saviour Christ shewed when hee was tempted with hard and dangerous questions as that about Cesar and the questions of the Lawyers Sadduces Thirdly by avoiding in indifferent things what by experience we see is misliked in others as when the austerity of Iohn was censured Christ tooke his liberty in the use of the creatures and convenient company-keeping Luk. 7.33 34. Fourthly by giving place oftentimes to the sudden and violent furies of wicked men when they will run on wilfully till there may bee convenient time to deale with them so did Christ often avoid the commotions of his adversaries Fifthly by gracious words and fruitfull communication when we so speake as becomes the Oracles of God with all reverence and power 1 Pet. 4.11 Luk. 4.22 It was in particular a singular discretion in Christ that when hee was asked vaine questions or such as were not so fitly propounded he answers so as may most profit declining the answer that should onely feed curiosity or the like ill humours But yet it manifestly appeares by the practise of Christ that this wisedome must not have in it either forbearing of just reproofes or dissimulation or the omission of necessary duties or the practise of unlawfull things for feare of men or a subtilty only to compasse great things for ones self or a deniall of the truth or such like The second thing in Christ was meeknesse and this we are charged to learne of Christ Mat. 11.29 And thus Paul beseecheth them by the meeknesse of Christ 2 Cor. 10.1 Now we should shew this meeknesse first by restraining the passions of our hearts such as are anger malice wrath bitternesse and the like this way our Lord Jesus did wonderfully excell Secondly by avoiding strife and contention Do nothing through strife saith the Apostle Phil. 2.4 but let the same minde be in you that was in Christ. Thus it is a singular praise to be gentle Iam. 3.17 Thirdly by an easie subjection to Gods will to beare the yoke of God is to imitate Christ herein to bee easily perswaded or intreated to doe those things which belong to our duty and Christian obedience Matt. 11.29 Fourthly by gentle dealing with such as have fallen through infirmity This is required of us Gal. 6.1 And thus did Christ toward Peter after his fall hee never shewed his displeasure when he saw he was displeased with himselfe The third vertue is humility or lowlinesse of minde This is also required of us Matt. 11. as a vertue we should imitate in Christ. Now Christ shewed his humility First by making himselfe of no reputation Phil. 2.8 He abased himselfe to take our nature upon him Hee hid for a time the glory he had with the Father and besides he shewed it by avoiding many times applause and fame of the people Hee sought not the honour of men Hee suppressed often his owne praises Ioh. 5.43 44. And thus we shall doe likewise if our praise bee not of men but of God and that we doe nothing through vaine glory Phil. 2.4,6 And as he did not seeke the applause of others so hee did not give witnesse of himselfe Ioh. 5.31 He praised not himselfe and we should shew our humility by a low opinion of our selves thinking better of others than of our selves Phil. 2.4 Secondly by making himselfe equall with them of the lower sort which is required of us Rom. 12.16 and was performed by him when hee forced with Publicans and sinners and the meanest of the people magnifying the poore of this world Ob. Might some one say Yea this shewes the pride of professors now for they will not sort nor converse with their neighbours especially if they be as they account them but guilty of any crime such as drunkennesse whoredome swearing c. Sol. The example of Christ is perversly alledged to condemne the godly herein for they do onely professe a resolution to shunne all needlesse society with open wicked men Two things may be said about Christs practise herein First that he conversed with them not as a companion but as a Physician He came to them as the Physician doth to his Patient to heale them and thus it is not denied but the company of the worst men may bee resorted unto viz. when we have a calling and fitnesse to reclaime them Secondly consider well what these persons were with whom Christ sometimes kept company The Publicans were such as gathered toll or tribute-money for Caesar and for that reason were extreamly hatefull among the Jewes who liked not to be subject to forraine government but it is not manifest that they were men of notorious evill conversation It was the stomacke of the Jewes not the wickednesse of the men made Publicans to be so hatefull And whereas it is added that he kept company with sinners it may be answered that they were penitent sinners as our Saviour said of them Mark 2. It is true some of them had beene notoriously wicked as Mary Magdalen who once had beene a most wanton woman but was now received to mercy and had repented with many teares which though the Jewes acknowledged not because she was one of Christs Converts yet to us it ought to be evident Thirdly Christ shewed his humility by bearing the infirmities
Law and the Gospell and inwardly the Spirit of Christ. The instrument of receiving it in respect of the generall will of God is the understanding or in respect of the promise of grace it is faith The Law is a light Prov. 6.23 of the light of the Gospel 2 Tim. 1.10 2 Cor. 4.6 Knowledge is light Act. 26.18 and of the light of faith Ioh. 8.12 Eternall light is the light of heaven where the inheritance of the Saints lieth Col. 1.12 Revel 18.19 It is the spirituall light upon the soules of men the light of knowledge and faith is here specially meant which is conveyed and increased by the Gospell Doct. The point then hence is cleare That Gods servants in comparison of their former condition are brought into great light The spirituall light shineth upon every one that is to be converted Act. 26.18 God hath promised light to every penitent sinner Iob 33.28 30. Esa. 42.16 and Christ was given to be the light both of Jewes and Gentiles Esa. 42.7 and 49.6 Hence it is that Christians are said to bee the children of light Luk. 16.18 Io◠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 Jesus Christ shining in their hearts through the knowledge and beliefe of the Gospel All the world is like unto Egypt 〈◊〉 with darknesse and the godly are like the children of Israel in Goshen Use. The use may be first for instruction to the godly since they are called to such light by Christ they should First beleeve in the light since they see now what they doe they should establish their hearts in the first place in the assurance of Gods love since his shining favour sheweth it selfe in the Gospel Secondly they should doe the workes that belong to the light they may now see what to doe and therefore ought not to bee idle but to worke while they have the light 1 Ioh. 2.8 And to that end they should daily come to the light that it may be manifest that their workes are wrought in God Ioh. 3.21 And they should now abound in all goodnesse and justice or righteousnesse and truth Eph. 5.8 9. proving what that acceptable will of God is vers 10. Thirdly they should therefore cast away the workes of darknesse and have no fellowship with the children of the night but rather reprove them Eph. 5.7 to 14. For what fellowship betweene light and darknesse 2 Cor. 6.17 Fourthly they should in all difficulties and ignorances pray to God to shew forth his light and truth seeing they are called to light Psal. 43.3 Use 2. Secondly godly men should hence bee comforted and that in divers respects First though they may have 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 joy for the upright in heart Psalm 97.11 and the more they should be glad of their portion in light when they bebold the daily ruines of ungodly men The light of the righteous rejoyceth when the lampe of the wicked is put out Prov. 13.9 In 2 Corin. 4.4 6. there are three reasons of consolations assigned First the light wee have should comfort us if wee consider how many men have 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 darknesse we have lived in God hath done as great a worke upon our hearts as hee did when he commanded the light to shine out of darknesse in the beginning of the world Thirdly if we consider what glorious things are revealed unto us for by the Gospel he hath caused to shine in our hearts the knowledge of the glory of God c. Finally it is the more comfortable in that the Apostle calls this light marvellous light which is now in the next place to be opened Marvellous light The spirituall light which shines in the hearts of the godly by the Gospel is a marvellous light either because it is such as the godly doe marvell at or because it is such as they ought to marvell and wonder at When men first enter into the truth that is when they are first converted Christians being for the most part full of affections as they that have scaped lately singular danger and as they that never before saw the Kings Court they are frequently stirred up with admiration at the glory of the Gospel they wonder at and are vehemently affected with the new discovery of the riches of Christ shewed them in the preaching of the Gospel and thus it is a marvellous light in this sense Esa. 30.26 But I rather consider of it in the other sense It is a marvellous light though wee should not have the heart to bee so affected towards it it is marvellous I say First because it is a light that needed the Mediator to procure it none but Christ can give us this light Other light is free wee pay nothing for it but this is carried in the hand of the Mediatour to us and for us Esa. 42. 4◠Secondly because it commeth after so long a night of ignorance and sinne they must needs account the light precious that have not seene it a long time as blind men when they receive fight Esa. 9.2 Matt. 4.16 Thirdly and more because it is a light commanded to shine out of darkenesse 2 Cor. 4.6 That God should call light out of such darknesse as wa◠in our hearts is marvellous Fourthly in comparison with the times of the Law and the shadows of the Old Testament Fifthly because it is a light comes not from any creature but from God the Creator God is our light Esa. 6.19 And in this respect this light is like the light that shone about Paul Act. 22.6 Sixthly because it is a light that shines at the time of the evening of this world That the Sunne should shine in the day time is no wonder but that it should shine in the night or at evening were a dreadfull wonder even so it is in this last age of the vorld Zech. 14.7 Seventhly because it is a knowledge above the reach of reason it is the light of faith Eighthly because it shines onely to the godly It is light in Goshen when there is no light in Egypt that was marvellous and so is it when we see the light shining all abroad and many men sit in darknesse even in the same place in the same congregation city or family When the godly see clearly the wicked discerne nothing light is with-held from the wicked Ninthly because it hath more force than any other light for it is the light of life it quickens the soule and enlives it Ioh. 8.12 Lastly because it is an everlasting light it is such a day as no night followeth it The consideration of all this should worke divers things in us
5 That he doth not afflict willingly Lament 3.33 6 That all shall worke together for the best Rom. 8.28 Deut. 8.16 7 God will give a good end Iam. 5.11 Hee will lift up from the gates of death Psal. 9.13 God will give thee rest from thy sorrows and feares and hard usage Isaiah 14.1 3. Psalm 57.3 Hee will send from heaven to save thee 8 He will afflict but for a moment Esa. 54.7 But in both these cases we must remember First to seeke mercy of God Ezek. 36.32 Secondly if we be not presently answered our eyes must looke up to God and we must wait for his mercies Psal. 123.3 4. Thirdly we must checke our selves for the doubtfulnesse of our hearts as David doth Psal. 4.7 8. and 77.10 Fourthly because we live too much be sense wee must beseech God not onely to be mercifull but to let his mercy be shewed and come to us Psal. 85.8 and 116.77 Fifthly we should also beseech God not onely to let us feele his mercies but to satisfie us also early with his mercies Psal. 90 14. Sixthly we must looke to it that we walke in our integrity Psal. 26.11 and live by rule Gal. 6.16 Lastly howsoever we must trust in God and looke to it that we rest upon the Lord Psal. 32.10 and 33.18 22. For God takes pleasure in those which hope in his mercy Psal. 147.11 Quest. But how may a man that is not yet comforted with Gods mercy take a sound course to obtaine mercy Answ. That men may obtaine mercy First they must take unto themselves words and confesse their sâ—nnes to God and heartily bewaile their offences Ioel 2.13 Hos. 14.3 Secondly they must turne from and forsake their evill wayes and their unrighteousnesse inward and outward Isaiah 55.7 Thirdly they must be carefull to seeke the Lord while he may be sound Isaiah 55.6 Fourthly they must be mercifull and love mercy for then they shall obtaine mercy Matt. 5.6 Fifthly they must learne the waies of Gods people and learne them diligently Ier. 12.15 16. They must have pure hands and a cleane heart and not lift up their soules to vanity Psal. 4.5 Sixthly they must hate the evill and love the good Amos 5.5 Seventhly they must cry unto God daily Psal. 86.3 Eighthly there must nought of the cursed thing cleave unto their hands Deut. 13.17 Ninthly when the Lord saith Seeke yee my face their hearts must say Thy face O Lord will we seeke Psal. 27.7 8. Vers. 11 12. Dearly beloved I beseech you as strangers and pilgrims abstaine from fleshly lusts which fight against the soule And have your conversation honest among the Gentiles that they which speake evill of you as of evill doers may by your good workes which they shall see glorifie God in the day of their visitation THese words contain the epilogue or conclusion of the whole exhortation as it concernes Christians in generall from verse 13 of the former chapter hitherto and it hath in it matter both of dehortation and of exhortation as answering in the substance to all that he hath hitherto intreated of by way of use The dehortation is in verse 11 the exhortation in verse 12 in the one shewing what they should avoid in the other what they should doe They should avoid fleshly lusts and that they should doe is to live honestly In generall wee may note That it is the proper effect of all sorts of doctrine in Scripture to make an impression of care in our hearts about the reformation of our lives that it is in vaine heard which doth not some way breed in us a hatred of vice and a love of honesty This is the use of all Scripture 1 Tim. 3.16 17. Which may serve for triall of such as come to the Word They may know whether they bee good or evill hearers by the impression made upon their hearts by the Word And it may serve for information to shew us the excellency of the Word above all other Writings because there is no line in Scripture but some way it tends to the redresse of our natures from sinne and to plant holinesse in us which can bee true of no humane Writings And withall it shewes the happy estate of the godly who though they have many diseases in their natures yet they have wonderfull store and variety of medicines in Gods Word to heale their natures If for the diseases of our bodies there be but one herbe in the whole field that is good for cure we have reason to thinke that God hath provided well in nature for us but how is his mercy glorious who in the spirituall field of his Word hath made to grow as many herbes for cure of all our diseases as there be sentences in Scripture And lastly it should teach us to use the Scriptures to this end to redresse our waies by them And thus in generall The first part of the epilogue hath in it matter of dehortation where observe First the parties dehorted who are described by an epithet importing their priviledge above other men viz. Dearly beloved Secondly the manner of propounding the dehortation viz. by way of beseeching I beseech you Thirdly the matter from which he dehorts viz. fleshly lusts Fourthly the manner how they are to be avoided viz. abstaine from them Fifthly the motives first Yee are strangers and pilgrims secondly these lusts are fleshly thirdly they fight against the soule Dearly beloved This terme is not used complementally or carelesly but with great affection in the Apostle and with speciall choice and fitnesse for the matter intreated of which we may observe in the most places where this lovely epithet is given to the godly in other Scriptures God is exceeding choice of his words hee never mentioneth the tearmes of love but hee brings to his children the affections of love as I may so say Men through custome use faire complement of words when their hearts be not moved but let our love be without dissimulation But let that goe The point here to be plainly observed is That Christians are beloved of all other people they are most loved I will but briefly explicate this First God loves them and that with infinite and everlasting love and hath manifested it by sending his owne Sonne to be a propitiation for their sinnes 1 Iob. 4.9 10. Secondly Christ loveth them which hee sheweth by giving his life for them Thirdly the Angels of heaven love them which they shew by joying in their conversion and by their carefull attendance about them Fourthly the godly in generall love them There is no godly man that knowes them but loves them for every one that loves God that begot them loves every one that is begotten of God every one I say that hee knowes 1 Iob. 5.1 Lastly the godly Teachers love them which they shew in that they are not onely willing to impart to them the Gospel but even their owne soules because their people are deare unto them 1 Thess.
brutish then must these persons account themselves to be What heart can stand before the serious thoughts of the damnation of multitudes that now sit with us in the House of God even for this very sin of ignorance Hosh. 4.6 And the more lamentable is it to observe the unspeakable avertnesse that is in man that of all sorts though they be warned yet some will on still and die without wisdome Iob 4.20 and which is yet more in places where men have the meanes plentifully yet what number doth the god of this world keepe in blindnesse so as they live and dye very sots even in those places where they have â—ad line upon line and precept upon precept and yet the people no more instructed than the childe new weaned from the brest Esay 28.9 Yea the more fearefull is the estate of divers that they doe not onely want knowledge but they reject it and blaspheme it as if it were not onely unnecessary but hatefull they love darknesse more than light and therefore their damnation sleepeth not Iob. 3.19 Iob 21.14 But on the other side so many as have their hearts touched from God let them bee warned to avoid ignorance as they would avoid the death of their soules let it be hatefull to them to be babies in understanding 1 Cor. 14.20 Ephes. 5.16 and learne of Solomon above all things to get understanding Prov. 4.7 and to that end to pray with David That God would give him understanding that hee might live Psal. 119.144 And when men have the light they should walke in the light and when God gives the instructions they should take heed that they be not as the horse or mule to learne nothing but what they are forced unto but rather with all diligence and readinesse to wait daily at the gates of wisdome Psal. 32.8 9. But if men be still senselesse and wilfull then I say to them as the Apostle said if the hatefulnesse of their ignorance will not appeare Let him that is ignorant be ignorant still 1 Cor. 14.38 Doct. 4. It may bee likewise noted that in the language of God unregenerate men are fooles or rather mad men men without mindes Rom. 1.3 Tit. 3.3 And that this point may be more cleare I would consider of the signes of a spirituall mad man or foole And that this point also may bee cleaâ—ed you must remember there are two sorts of men are said literally to bee without mindes the one is naturall fooles and their disease is called moria the other is furious mad men and their disease is called mania both suffer alienation of minde they want their mindes or the right use of them and so there are two sorts of men which spiritually want mindes some are resembled by fooles and some by mad men A spirituall foole may be knowne especially by two signes First by his mindlesnesse he hath no thoughts nor words about the kingdome of heaven he is altogether carelesse and senselesse he sits still without any regard of it as some children that are mopish and heed nothing or some that are sicke of a kinde of melancholy that will neither speake nor eat these lose time and will not buy it Ephes. 5.16 Secondly by his sottishnesse this sort differs from the former for these will talke and bee doing and many times very busie but it is without any spirituall sense or discerning their words and works are all idle and sottish and crosse to the word of God and these are discovered by divers signes diversly as First the wisdome of God seemes foolishnesse to them let heavenly things be spoken of with never so great wisdome and power of words yet these sots have one senselesse objection or other in respect of which they reject all they heare and being led by their sensuality or their carnall reason Prov. 23.9.1 Cor. 1. and 2. goe no further but in these cases thinke they are in their owne conceit wiser than any man that can give a better reason and proofe Secondly they discover it by senslesnesse and incorrigiblenesse when they are pursued by the hand of God many times round about Ier. 5.3 4. Though God should seeme to bring all to the first Chaos yet they understand not you cannot heat into their heads the hatred of their sinnes or the cares of a better life Ier. 22.20 21 22. Isai. 42.27 This Apathy is onely in mad men and fooles Prov. 17.10 and 27.22 Thirdly they discover it by their continuall entertainment of the innumerable enormities of their thoughts which arising from their heart in the dark they play withall with as much earnestnesse and attendance as if they were some needfull and profitable things This customary daily entertainment of vaine thoughts is a signe of a spirituall sot Rom. 1.21 Fourthly they discover it by their continuall grasping at shadowes that is their doting upon earthly things with strange cares and paines and jollity without any sound endevour to provide for their soules and eternall salvation Psal. 49.10 Luke 12.16 to 21. Ier. 17.11 Fifthly some of them discover their sottishnesse by following the service of idols which they worship in stead of the living God this is called brutishnesse Deut. 32.6 16 17. Esay 44.19 20. O what a number of these sots are there in the world if the worshippers of idols of Romish and Paganish idols were summed up Sixthly others discover it by making cleane the outside of the cup and platter but never regard the filthinesse of the inside such are they that are only carefull of the shew of their actions before men while their inside is full of ravening and wickednesse These our Saviour cals fooles or sots because hee that made that which is without made that which is within also Luk. 11.39 40. Seventhly some of them discover themselves by suffering themselves to be buâ—â—etted and abused and yet are content to be used so still and such are they that will suffer themselves to be abused by false teachers so they be of their owne humour though they devoure them in their estates and bring them into bondage in their mindes though they take of them and exalt themselves insolently among them 2 Cor. 11.19 20. Eighthly they discover it by building the hopes of the salvation of their soules upon most vaine and insufficient grounds they build on the sands they trust upon an universall mercy of God and the example of the most and upon the bare use of Gods ordinances without any power of faith or practice in their hearts or lives and therefore in time of tribulations their hope is as the giving up of the ghost all is ruined and their soules are desolate Mat. 7.26 They will be at no paines to be assured of their salvation and religion but goe on without any particular regard of their owne way to heaven Prov. 14.8 A spirituall foole then is discovered first by his mindlesnesse secondly by his uncapablenesse and contempt of heavenly doctrine thirdly by his
before did signifie our sin-guiltinesse and were as an obligation and hand-writing against us Col. 2.14 Secondly they were a badge to distinguish the Jewes from all other nations Gen. 17.13 14. Thirdly they were shadowes and typicall adumbrations of Christ and his benefits Heb. 9.9 10. and 10.1 4. Fourthly they were as a Tutor or Schoole-master to instruct and keepe them under in the minority of the Church Gal. 4.1 2. Now all these uses are abolished by Christ For our condemnation is taken away by Christ and so the hand-writing is cancelled Col. 2.14 and the Gentiles and Jewes are made all one people Ephes. 2.14 15. and Christ the substance and body is come and therefore the shadowes must vanish Col. 2.17 and the heire is as it were now at age and therefore needs not Tutors and Governors Gal. 4.1 2 3. As for the freedome of Christians from the Judiciall Lawes that must bee understood with a distinction for so many of the Judiciall Lawes as did agree with the common politicall law of Nature are in force only so much of the Judiciall Law as did onely concerne the singular and particular policy of the Jewes is abolished Where the reason of the Law is universall the Law bindes all where the respect and reason of the Law is fitted onely to the condition of that people there the Law isâ—abolished Sixthly from servile feare unto which we are and were in bondage by Nature and so we are freed from the servile feares of the grave of men of death there was a spirit of bondage in us by nature wee durst not come into Gods presence and legall terrours did lye at the doore of our hearts to drive us to despaire of mercy or acceptation But when Faith came then the spirit of bondage went away and the hearts of Christians are emboldened with spirituall liberty and firme confidence taking delight in the Law of God in the inner man Rom. 8.15 Luke 1.74 And there was likewise in us by Nature a feare of the reproach and rage of men and the oppositions and scornes of the world from which Gods children are so delivered that many times they have contemned the uttermost fury of Tyrants as Daniel and his companions and the Martyrs and the Patriarchs and Moses c. and from the feare of death We were all in bondage to it all our life but now Christ hath delivered us by destroying him that had the power of death Heb. 2.14 15. This of the first point what we are forced from Now for the second what we are free to and therein are divers comfortable considerations First we are free to the favour and fellowship of God the Father and of the Sonne and of the holy Ghost 1 Ioh. 1.3 7. 1 Cor. 1.9 Ioh. 17 21. 2 Pet. 1.4 1 Ioh. 5.24 Secondly we are free to the Communion of Saints wee are fellow Citizens with the Saints we are written in the writing of the house of Israel and acknowledged as members of the Congregation of the first-borne This is an Article of our Faith Ephes. 2.20 and 3.6 and 4.4 5. Heb. 12.18 c. Thirdly we are free to all the promises of Grace those rich and precious promises we may safely imply they are ours 2 Pet. 1.4 Ephes. 3.6 Fourthly we are free of Gods chamber of Presence we may goe in when we will and aske what we will and it shall be done unto us wee are free to put up as many petitions and suits as we will wee are free to the Throne of Grace Heb. 4.16 Ephes. â— 12 and so in generall wee are free in the whole House of God even to the use of all his ordinances Ioh. 6.36 Fiftly we are free in respect of things indifferent and all things are indifferent that are neither commanded nor forbidden in the Word of God all the restraints that in the time of the old Testament lay upon 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 meats garments c. So as now Christians may use them or omit them freely Note what I say use as well as omit For some are so singular or simple as to thinke Christian liberty doth only make reference to omit but not to use meats garments dayes or indifferent ceremonies whereas they restraine Christian liberty that forbid the use of those indifferent things as well as they that dislike the omitting only in using men must take heed as hath been shewed before of the opinion of merit worship or necessity to holinesse or salvation which is that which is condemned by the Apostles Uses The Use may be first for humiliation to wicked men for hereby is implyed that they are in great bondage and not free for howsoever it is true that every wicked man in Christian Churches is freed from that yoke of Moses lawes yet in all the rest they are in danger still and bondage They stand bound by the covenant of works to the absolute keeping of the Law because none have the benefit of the new covenant till they be in the same and so all their saylings of the perfect fulfilling of the Law are imputed to them and they are under the execration and all the curses of the Law They are iâ— bondage to the tyrannie of their owne sinnes and have the divell intrenched in strong holdes in their soules They would bee troubled to know that the divell did possesse their bodies and yet doe not consider that the divell doth certainely possesse their soules every wicked man is possessed Besides they are in bondage by these servile 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 never helped till their hearts be turned to God Secondly we may hence gather the difference between 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 divels and from servile fearest 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 revealed 2. That we are freed from the Mosaicall Lawes 3. That we have liberty in things indifferent A third Use may bee for instruction to teach men to trie their interest to this freedome For such men onely are made free that beleeve in Christ Ioh. 1.12 and resolve to continue in the Word Ioh. 8.31 and are weary and heavie loaden Mat. 11.29 and are throughly turned to God 2. Cor. 3.16 17. Lastly our Christian liberty may be a great comfort to our hearts if wee consider seriously the great miseries we are freed from and the great priviledges we are
men especially about doubtfull or indifferent actions of men 1 Cor. 5.10 Iam. â— 17 2. To shew all meeknesse and gentlenesse to all men striving to bee soft and amiable in all their occasions of conversing Tit. 3.1 2. Iam. 3.17 studying to be quiet and to meddle with their owne businesse 1 Thess. 4.12 following peace towards all men Heb. 12.14 Rom. 12.19 Onely in this generall respective behaviour towards all sorts of men Christians must looke to two rules First the one is that they never justifie the wicked nor condemne the righteous Prov. 17.15 Secondly the other is that by needlesse society they make not themselves companions with open evill doers Psal. 1.1 Love the Brother-hood The second thing requisite to the framing of a complete citizen or subject is the soundnesse of his affection or carriage towards such as bee religious in the Common-weale where he lives The brother-hood is the society or company of so many as are true Christians in the place of a mans aboad or acquaintance that which is required is that howsoever wee should shew a generall respect of all sorts of men to carry our selves fairely towards them yet we should in a speciall manner set our love upon such as bee religious persons and should shew upon all occasions that wee doe honour and affect them as heartily and as tenderly as if they were our very brethren in the flesh or rather more stricter in that they are allied unto us in a far greater and better bond than that naturall consanguinity This is that which is also earnestly required and urged in other Scriptures as Rom. 10.12 Heb. 13.1 1 Pet. 1.22 Ioh. 13.34 Ephes. 2.5 Now this love to the godly of our acquaintance wee should shew divers wayes First by making choice of them as the onely companions of our lives Phil. 1.5 All our delight should bee in them Psal. 16.3 And so wee should receive them and intreat them as Christ received us to glory that is freely and with all heartinesse of affection thinking nothing too deare for them Rom. 15.7 1 Pet. 4.9 This is the noblest kinde of hospitality no fellowship like the brotherly society of true Christians so it bee without dissimulation and constant Rom. 12.10 1 Pet. 4.5 Secondly by imploying our gifts the best that we can for their good 1 Pet. 4.10 Now our gifts are either spirituall or outward gifts First spirituall gifts are knowledge utterance prayer or the like Now these are given to profit withall not our selves onely but others 1 Cor. 12. Thus Christians should help others with what they have learned when they meet together Prov. 15.7 1 Cor. 14.26 Col. 3.16 And thus they must help one another by prayer whether they be absent or present 2 Cor. 1.11 Secondly outward gifts are riches friends authority and the like and these should be imployed especially for the good of the brethren Psal. 16.3 Gal. 6.10 Phil. 2.4 And all this we should doe with all faithfulnesse 3 Ioh. 3.5 and with all compassion putting under our shoulders to beare their burthens Gal. 2.6 Now their burthens are either inward temptations or outward afflictions in both these we should help to beare their burthens If they bee burthened with infirmities or temptations wee should beare their burthens by laying their griefes to our hearts and by striving to comfort them and if their sorrows be for wrongs done us we should let them see how easily we can forgive them If it bee outward afflictions that burthen them we beare their burthens when wee sorrow with them that sorrow and are ready to the uttermost of our power to advise them or releeve and help them Thirdly wee should shew our speciall love to them by striving together with them in the cause and quarrell of Religion striving by all meanes to bee of one opinion and affection with them in matters of Religion and to the uttermost of our power to defend them by word and deed according to our callings and occasions Phil. 1.27 1 Cor. 1.10 Phil. 2.3 Uses The use may be first for the discovery of the notable wickednesse of multitudes of Christians that are so farre from loving godly men in the places where they live that of all other men they most dislike them and shew it by reproaching them by traducing them by avoyding their society by divers hatreds of them and by many injurious causes against them And this is the condition of multitudes of Christians that imbrace any fellowship with other sorts of men though never so vile and stand in direct opposition to the godly yea so blinde are the most that they almost thinke they doe God good service if they could rid the countrey of them Esay 65.5 The misery of such men is manifestly described in divers Scriptures and by this signe they are discovered to be no Christians indeed 1 Ioh. 2.9 but rather of the race of Cain or Ismael 1 Ioh. 3.20 Gal. 4.29 and therefore most hatefull to God 1 Ioh. 3.15 Secondly we may hence gather a signe of such as are in the state of salvation actually For if we love the brother-hood we shall be saved as the Apostle is peremptory 1 Ioh. 3.14 and the more apparent will be the signe if we love all the godly and for godlinesse sake both which the word brotherhood imports Thus of the first doctrine Doct. 2. Secondly I might hence observe also that all the godly are brethren and so they are in divers respects First in respect of profession they have all one faith and weare one and the same livery of Baptisme and serve all one Lord Ephes. 4.4 Secondly they have all one Father Mat. 2.10 one God begate them Thirdly they have all one mother the Church Fourthly they must needs be brethren they are so like one another they are all fashioned in the image of God and are all like the Father Use. 1. The use should be first for instruction and so to teach Christians to take heed of judging and censuring one another Rom. 14.10 of offending and grieving one another Rom. 14.13 21. of contentions and schisme one from another 1 Cor. 1.10 of going to law one with another 1 Cor. 6.1 2 c. to verse 8. of coozening and defrauding one another 1 Thess. 4.6 of accepting of persons to preferre a rich man before a poore beleever Iam. 2.1 2. of detracting one from another or grudging or complaining one of another Iam. 4.11 so also Matth. 23.8 of all dissimulation and guilefull courses Rom. 12.9 All these things ought to bee avoided in our carriage toward godly men because they are our brethren Have wee not all one Father why then doe we transgresse even more against our brethren Thus Mal. 2.10 And secondly it should teach us divers things to be done or sought after as for instance 1. It should teach us unity to live together with all concord because we are brethren For how comely a thing is it for brethren to live together in
hearts break that is they let the doctrine runne out and never thinke of it when they are gotten out of the Church Heb. 2.1 Or else they have resisted the light of the truth so long that God hath now delivered them over to a spirit of slumber lest they should convert and he should heal them Mat. 13.15 16. Isa. 6.10 Secondly in some the world is the cause of it For either they are entangled with the examples of the multitude especially of the wise Ones and great Ones of the world 1 Cor. 1.26 27 28. Or else they are affrighted with the evill reports with which the good way of God is disgraced in the world Act. 28.22 Or else they are insnared with respect of their carnall friends they are loth to displease father or mother or sisters or brothers or any they have great hopes from or dependance upon Mat. 10.35 37. 1 Pet. 4.2 Or else they have so much businesse to doe and so many cares about their worldly affaires they cannot be at leisure â—o long as to thiâ—ke they cannot bring their lives into order Mat. 13.22 Luke 17. Or else they live at hearts-ease and prosper in their estate and so desire not to alter their course of life and so their prosperity destroyes them Prâ— 1.32 Thirdly in some men the cause is the lust after some particular wickednesse of life in which they live either secretly or openly which sinne is the very Idol of their hearts and hinders a good resolution Fourthly in some the cause is conceitednesse they are pure in their owne cicâ— and yet are not cleansed they rest in the outward profession of religion and the feare of godlinesse and regard not the sound power of it in their lives Lastly in all unregenerate men there are three causes why they are not perswaded to a religious life First the one is the forgetfulnes of their death therefore their filthinesse is still in their skirts because they remember not their latter end Lam. 1.9 Secondly the other is that they are dead in sin What should hinder the conversion of multitudes at once but that we preach to congregations of dead men Thirdly the divell workes effectually in all the children of disobedience striving to hide the Gospel from them and the glory of a righteous life that so they might perish 1 Cor. 4.4 And thus of the second Use. Use 3. Thirdly such as consent to obey and feele themselves raised from death to life and are now desirous to spend their daies in a religious and righteous course of life must observe all such rules as may further them and establish them in an orderly and fruitfull conversation Hee that would live in righteousnesse must thinke on these directions following as the very gates of righteousnesse First he must give over all needlesse conversation with vaine persons and profane men hee must shunne their company as he would such as have the plague running upon them hee must not come neere them as is urged Pro. 14.15 For what fellowship can bee between righteousnesse and unrighteousnesse 2 Cor. 6.14 Depart from me ye evill doers saith David for I will keep the commandements of my God Psal. 119.115 Secondly he must redeeme time he must buy time from his worldly occasions and settle such an order in his worldly estate or outward estate that he may provide to serve the Lord without distraction abstayning from all things that may intangle him or interrupt him Eph. 5.16 1 Cor. 7.29 35. and 9.28 2 Tim. 2.4 He must provide to him time for Gods service and for commerce and fellowship with the godly and for works of mercy Thirdly he must be wise for himselfe that is he must in all the meanes hee useth for or in religion especially apply what hee can for his owne use and study himselfe and to understand his owne way and provide whatsoever he doe for his justification and sanctification and finall salvation Prâ— 9. 12. and 14.8 And to this end he must meddle with his owne businesse and take heed of being a busie-body in other mens matters so much as in his thoughts 1 Thes. 4.11 12. And he must also avoid vaine janglings and doubtfull disputations in religion and quarrels that tend not to his edification but to shew wit or science Tit. 3.9.1 Tim. 6.20.2 Tim. 2.23 And he must keep his eye straight upon the mark to proceed directly and distinctly in building himselfe up in knowledge and grace not losing his time or going about but keeping a straight path to supply what he wants and grow in what he hath Pro 4.25 Ier. 31.32 Hee must take heed of uncertaine running but bee sure to take accounts of himselfe for all his courses to see that hee goe very straight towards the mark and finally hee must not respect company to goe the pase of other men but run as if hee alone were to obtaine striving to excell 1 Cor. 9.24 and 14 12. Fourthly he must esteeme the Word above all treasures Psal. 119.72 Mat. 1â— and take hold of the instruction thereof as that must bee the very life of his life Pro. 4 1â— For by the Word doth God sanctifie us and make us righteous Ioh. 17. And he must order his whole course of life so as that he may see the meanes of all his actions from the Word he must live by the rules of Scripture that will live righteously Gal. 6.16 Now that he may doe thus he must looke to divers things First that he place no confidence in the flesh neither trusting upon his owne wit nor carnall reason nor gifts nor yet yeelding himselfe to be a servant to any mans humour or opinions or example or commandement Secondly he must provide to live so as he suffer not a famine of the powerfull preaching of the Word hee must labour for the meat that perisheth not Ioh. 6.27 and so exercise himselfe in the Word morning and evening that the Word may dwell plenteously in him Psal. 1.2 Col. 3.16 Thirdly he must take heed of adding any more sinnes or duties than are discovered in the Word and of detracting from any thing that is forbidden or required there Psal. 30.6 detesting conceitednesse and singularity having his conversation in all meeknesse of wisedome Iam. 3.13 Fiftly he must daily lift up his heart to God to seeke a way of him whose glory it is to teach to profit and who giveth his Spirit to lead men in the paths of righteousnesse Psal. 23. Esay 48.17 Sixtly he must remember the Sabbath day to sanctifie it For this will be both the meanes and the signes of his sanctification and true righteousnesse It is the market day for the soule Esay 58.13 14. Exod. 31.13 c. Seventhly he must haste to the comming of Christ hee must dispatch his worke as fast as he can and to this end he must cast about to finde out waies of well-doing and when he hath any projects or opportunities of well-doing he must not
5.4 And besides he shewes it in his ability to drive away from his flocks even those hurtfull beasts that other Shepheards cannot resist If a Lion or the hungry Lion roare after his prey he 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 Lyon leave his prey and runn e away Hee can make the Divels flee and restraine the rage of cruell Tyrants Fiftly because he is a Prince as well as a Shepheard Other shepheards are usually 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 under whose authority all other shepheards are and to whom they must give accounts 1 Pet. 5.4 Thus of the attributes given to this Shepheard The happinesse of those that live under the government of such a Shepheard followes First he will feed them as a shepheard doth his flocke they that wait upon the Lord shall bee fed Psal. 37.3 And thus chiefly he will feed their soules they shall grow and eat and finde pasture Iohn 10.9 Hee will feed them with knowledge and understanding 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 chiefe feeding place is his holy Hill the Temple and Sanctuary and that shall be a blessing to his flocke there shall bee showres of blessings in their seasons Ezech. 34.26 He doth not feed in the fields and desarts but with a more excellent feeding he feeds them in his garden in the the very beds of spices every doctrine being as a severall spice and the whole summe together as a bed of spices Cant. 6.2 3. The Prophet David seemes to resemble powerfull and flourishing doctrine to greene pastures and the secret and sweet comforts of the Sacraments to still waters Psal. 23.2 Secondly he will tend and keepe them so as 1. The wilde beasts shall not teare them Tyrants Hereticks Divels shall not make a prey of them Ezech. 34.25 so as they should dwell safe though they were in the wildernesse and sleepe in the woods Ezech. 34. 25 28. Though they walke thorow the valley of death they need not feare Psal. 23.4 2. Hee will judge the Rams and the Goats that push at them that is he will revenge the wrongs are done unto them by such as live in the same Churches with them that reproach or oppose them Ezech. 34.17 c. 3. The Sunne 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. 34.15 4. If they fall into diseases he will give 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 given to him no man shall take them out of his hands Iob. 10.29 Ier. 23.4 7. Hee will order them not by force and cruelty but by judgements Ezech. 34.16 shewing a due respect of the severall ages and conditions of his sheepe Esay 40.11 8. He will goe in and out before them himselfe and they shall follow him and hee will lead them in the paths of righteousnesse Iohn 10.4 Psal. 23.3 9. Hee will doe more for them than ever any Shepheard did for his flocke hee will make them live ever he will give them eternall life Ioh. 10.29 10. Lastly all this is the more comfortable because he hath tied himselfe by covenant for his sheep to doe all this for them Ezech. 34.25 Use. The use should be for instruction and so both to Ministers and to the people First to Ministers They should here learne to be wonderfull carefull of the finding and feeding of the flocks committed to their charge seeing Christ ordinarily and externally doth administer this worke by their service if they be not carefull they dishonour as much as lieth in them the office of Christ. The feeding which under Christ on Gods holy hill they should provide 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 shew them where he feeds that they may be directed to the fertill pastures of some powerfull Ministery 2. To trust upon Christ for all things necessary for their soules Since God hath appointed him as the Shepheard of our soules wee should glorifie his office by beleeving in him and relying upon him never sheep had a better shepheard and therefore we need not feare any more nor be dismaied Psal. 37.3 Ier. 23.4 3. Our hearts should be set upon the house of Christ and upon his Word as the food of our soules we should runne to Church with great willingnessâ—â—nd 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 joyfull hearts Psal. 79. ult and 100. 5. We should submit our selves to the Ministers of the assemblies whose words are like goades and like nailes fastened because they are given by this our Shepheard Eccles. 12.11 6. If the spirituall Assyrian breake into the Church of Christ we should remember that if seven Shepheards and eight principall men bee raised up against him he shall be driven away Mich. 5.5 But withall we must take heed and looke to it that wee be right sheep of his pasture For there are multitudes in the flocks of Christ that he will not feed he takes no care of them but saith of them That that will die let it die And as a Shepheard separateth the goates from the sheepe so will Christ separate a world of wicked ungodly men from the good though they now be often folded together in one assembly It is the poore of the flocke onely that are his sheepe Zach. 11.7 such as heare his voice and depend onely upon it and will follow Christ Iohn 10 3 4 5 27. Lastly we may hence gather how wofull the estate of such people is as either have no shepheards or evill shepheards set over them Zach. 11.4 5. 34.4 And Bishop of your soules The godly have Christ to bee the Bishop of their soules That this point may be more distinctly and profitably conceived of I would consider of foure things in the explication of it First the use of the tearme Bishop here given to Christ it was before the Apostles time a foraine word much used in profane writers For the originall word
or no. Quest. But how may I know that I am won effectually now at this time of remorse or now that I resolve to take a new course Answ. Thou art right and effectually converted if these things following be true of thee 1. If thou be inwardly abased and humbled in the sight of thine owne vilenesse if in thine owne eyes thou discerne thy selfe to be a foole and unapt for Gods kingdome and if thy sins be a sensible loâ—d and burthen unto thee of which thou art weary Mat. 5.3 11.29 1 Cor. 3.18 and thy pride and conceitednesse be subdued 2. If thou have overcome the world 1 Iohn 5.4 5. 2.15 and canst shew it by forsaking the fellowship of ungodly persons 2 Cor. 6.17 and canst deny the carnall counsell of carnall kindred Mat. 10. and canst hold on this course notwithstanding the reproaches will be cast upon thee and others Esay 8. 59.15 1 Pet. 4.5 and dost find that thy taste in earthly things is marred so as thou dost not find that favour in them thou wast wont to doe Rom. 8.5 3. If nothing can heale thee of those remorses thou feelest but the Word and Ordinances of God Hosea 6.1 2. If merry company carnall counsell or time will heale thee without spirituall medicine thou art not right 4. If thou have attained to an esâ—imation of Jesus Christ above all things accounting him only precious and findest that thy heart striveth to settle it selfe in the trust upon him and his merits Phil. 3.8 Gal. 6. 1 Pet. 2.6 5. If thou have a spirit without guâ—te Psal. 32.2 and that will appeare 1. By thy desire to bee godly and religious more than to seeme so Rom. 2.26 2. By thy desire to be rid of all siu and to be turned from all thy transgreâ—â—ions Ezech. 18.30 setting thy selfe against thine owne iniquity 2 Sam. 22.24 If thou feele a combat within thee the spirit striving against the flesh as well about inward sinnes as outward against the very evill that cleaves to thy best workes and against those sinnes that thou most lovest or have beene most gainefull or pleasing to thee Gal. 5.17 3. This will be clearer if thou desire to forsake thy sinnes in thy youth or prosperity while thou couldest yet securely commit them 4. If thou keepe thy goodnesse in all companies as well when thou art absent farre as when thou art present with such as are religious Phil. 2.12 doing righteousnesse at all times Psal. 106.2 6. If thou love the house of God above all the places in the world and that thy thirst after meanes continue and last and be renewed after the food of thy soule as thy stomacke is afteâ— thy bodily food Psal. 26.8 84. Iob 23. 12. Psal. 119.20 7. If thou honour them that feare the Lord and are religious above all the people in the world discerning betweene the righteous and the wicked contemning vile persons and joyning thy selfe to the godly as the people thou wilt live and die with and as the best companions of thy life Psal. 15. Mal. 3.17 Psal 16.3 1 Iohnâ— 14 8. If the vaile be taken off thy heart so as thou canst heare as the learâ—ed and understand spirituall doctrine that before was harsh and foolishnesse to thee 1 Cor. 2.14 2 Cor. 3.15 16 18. Esay 51.6 9. If thou find that thou canst not sin Marke it the Apostle Iohn saith he that is borne of God cannot sin he meanes he cannot sin as he was wont to doe for either God crosseth him still and hinders him or he finds that he cannot affect his sin so heartily or commit it with his full consent or with his whole heart as he was wont to doo 1 Iohn 3.9 the power of sinning is marred and dissolved in him Now that this worke may prosper if you find your selves any way effectually won be advised then to looke to these rules following 1 Take heed of smothering of doubts aske the way to heaven and seek resolution in things of so high importance as your Vocation Justification Sanctification and Salvation are Ier. 50.4 2 Looke to it what teachers and what doctrine you heare choose that food for your soules that is most wholesome be not carryed away with the inticing words of mans wisedome 3 Be carefull to humble your soules in secret judging your selves for your sins before the Lord. Be not sleight in this great worke though you have repented yet repent still till your hearts be fully settled and the power of your corruptions broken rest not upon common hopes or probabilities or the good opinion others have of you but lay a sure foundation for your owne faith and hope Ier. 31.20 4. Come constantly to the light that it may be manifest that your workes are wrought in God and let the Word of God be the light to your feet and lanthorne to your pathes Iohn 21.22 Psal. 50. Gal. 6.16 What remaines now but that I should beseech you to returne unto God with all your hearts Give your selves to God he will keepe that which you commit to him till the day of Christ. Let not our words be as water spilt upon the ground Oh that the Lord would bow the heavens and come down amongst you and take possession for himselfe and perfect the worke he hath begun in some of your hearts Remember the covenant you have made with God in the Sacrament made it I say over the dead body of your Saviour Now is the axe laid to the root of the tree now or never beare fruit This is the day of salvation say you This is the day the Lord hath made for our conversion God is gracious if you turne to him with all your hearts and just if you prove false in his covenant Though grace in you be but as the smoaking flaxe yet it shall not be quenched the Lord establish his worke Iâ— you hold out to the end you shall be saved That they which obey not the word The persons that may be won are described by these words as a Periphrasis of carnall persons men that are not in Christ and so may note either such husbands as were Gentiles or such husbands as were carnall Christians If by those husbands be meant unbeleeving Gentiles a question may be asked viz. how the Gentiles are said to disobey the Word of God seeing it was never given unto them For answer we must understand that at this time the Word was brought among the Gentiles by the Apostles and other Ministers of the Gospel and therefore now they are bound to obey it as well as any others and this was the condemnation of a world of them that light was come amongst them and they loved darknesse rather than light Otherwise considering the Gentiles without the Law brought to them they shall be judged not by the Law written which they had not but by the Law of nature which they had in their hearts Rem 2.15 16. Now if by these words be
is reckoned as a great ornament and glory in great Princes as 2 Reg. 18.5 Psal. 21.8 and the chiefe praise of the Fathers and Patriarkes of the Church Ps. 22.5 And the reasons are divers 1. Because it is a supernaturall power in any man or woman because it is grounded upon things not seene Rom. 8.24 2. Because the Lord taketh speciall pleasure in this grace and taketh notice of such as can exercise it above all others it is a thing God specially observes in his people Psal. 147.11 33.18 cob his eye is upon them he cannot look off them so also Nah. 1.7 And contrariwise he is as much vexed with unbeliefe and not trusting upon him as with any other sin We read that fire kindled against Iacob for not beleeving in God and not trusting in his salvation Psal. 78.22 3. Because the trust in other things will prove the shame and confusion of a man Esay 30.2 and therefore better to trust in the Lord than in Princes c. Psal. 118.8 9. 4. Because it is a grace that produceth admirable effects for 1. It establisheth a mans heart and makes it fixed and immoveable Psal. 112.7 8. 31.24 so as he can endure things that are almost beyond beliefe if it be rightly exercised Esay 14.32 coh Psal. 27â— 3 2. It procureth from God all things a mans heart can desire or his condition any way need 2 Sam. 22.2 3. Psal. 5.11 12. It gets a man marvellous loving kindnesse from God Psal. 17.7 so great experience of Gods goodnesse as cannot be uttered Ps. 31.19 Mercy shall compasse them about when many sorrowes shall be to the wicked Psal. 32.10 His mercie will be upon us according as we have hope in him Ps. 33.22 55.12 91.1 c. It is the best way either to preserve us from trouble or to deliver us out of trouble of what kind soever Psal. 130.7 Esay 25.4 26.3 4. 2 Chron. 13.18 3. It openeth for us a most comfortable entertainment in Gods house our hearts that can trust in Gods mercie drinke out of the rivers of his pleasures when we come into his house and are satisfied with his goodnesse Ps. 36.7 8. The use of this point may be divers 1. Such as find want of this grace should use all meanes to attaine it And that we may be able to put all our trust upon God wee must looke to these rules following 1. We must hate them that regard lying vanities Psal. 31.6 40.4 2. We must know Gods name Psal. 9.10 we must get knowledge of Gods goodnesse and so the warrant of our trust in the word of God We must thence learne both what to doe and upon what grounds to trust upon God To this end did God give his word to his people Psal. 78.5 7. Rom. 15.4 Pro. 30.5 Psal. 56.3 4. 3. We must labour to get assurance of Gods love to us in Jesus Christ to know that God is our God and we are the children of God Psal. 31.14 36.7 for the confidence of an unfaithfull man in time of trouble is like a broken tooth or a foot out of joint Pro. 25.19 and the ground of our trust must be in the merits of Jesus Christ Eph. 1.12 4. When we know God to be our God we must strive to get our hearts to it to make God our portion and to rest satisfied with Gods goodnesse and love to us whatsoever else we want Lam. 3.24 5. We must be sure that we be upright in heart and that we have warrant for our actions and doe not live in any sin that might provoke God against us Psal. 64.10 And to this end we should pray God to cause us to know the way we should walke in and to let us heare of his loving kindnesse in the morning to encourage us in all good courses Psal. 143.8 6. We must be sure we doe not draw upon our selves needlesse troubles Pro. 28.25 and when we are in a good way we should not give way to our owne vaine feares Pro. 29.25 7. When we find troubles to arise and feare and care to surprise us we must make our refuge to get our selves under the shadow of Gods wings till the calamitie be overpast Psal. 57.1 91.1 Now Gods wings are his Ordinances especially Prayer and his Word Thus of the first Use. Secondly seeing to trust in God is such an excellent grace such as doe endevour to practise this trust in God must looke to divers rules in the exercise of it which are necessarie to a right trusting in God as 1. They must trust him with their hearts their soules must trust in God Psal. 57.1 28.8 2. They must put all their trust in God God will have no partners All my trust is in thee saith David 3. They must trust in God at all times continually and with praise for what they have felt of Gods goodnesse Psal. 62.8 7â— 14 Esay 26.4 4. If God doe deferre to answer our hope wee must waite for the Lord their soules must wait Psal. 130.5 6. 5. They must make the most High their habitation they must dwell with God by setting the Lord alwaies before them and attending upon all means of communion with God They must not be strangers from God to goe daies or weekes without directing their hearts after him Psal. 91.9 6. They must handle their matters wisely and not upon pretence of trust in God carry themselves indiscreetly or neglect the use of any lawfull means Pro. 16.20 7. Their trust in God must be joined with an awefull feare of God and sense of their owne unworthinesse they must not be conceited persons or despise the care of their waies Psal. 147.11 8. They must declare all Gods works that is they must labour to glorifie God by telling others of the experiences they have had of Gods goodnesse Psal. 73. ult 9. When they have committed their waies to God they must be quieted as a weaned child and contented with whatsoever the Lord shall lay upon them Psal 131.2 3. Laâ— 3.26 10. They must beleeve above hope and under hope they must rest upon Gods promise how unlikely soever the performance seeme to be Rom. 4.18 Thus of the second Use. Thirdly we may from the reasons of this doctrine gather evidently That all Gods servants that trust in God are in a wondrous safe condition as David shewes of himselfe Psal. 18.2 3. Neither may they say that they cannot looke that God should be to them as he was to David for God hath given his word for it that he will be good to all that put their trust in him 2 Sam. 22.31 Psal. 34.22 and therefore all true Christians that finde themselves prone to feare or discontent should speake to their soules and chide their own hearts as David did Psal. 43.5 See Esay 30.2 Fourthly wicked men have little cause then to deride and scoffe at the people of God for trusting in God and refusing
concerning the practice of true Christians it shewes That the rules of holy life have beene the same in all ages of the world before the Law and under the Law and now under the Gospel We may see by the carriage of holy men before the Law that they walked by such rules as these and the reason is because the rules of a religious and vertuous life were in the minde of God from all eternity and so given to men from the beginning and cannot change in as much as God is unchangeable in the formes of things And this point may shew us how hard the world is to learne in that these lessons have beene taught from the beginning and yet the most men have not learned them And besides godly Christians should be encouraged to live by rule and to walke circumspectly seeing this is no harder a taske required of them than what hath beene required in all ages Thirdly it is worth the observing who the persons are that give this counsell to strive as well as we can to live out of trouble and to lead a quiet life They were two great Champions that had endured a world of troubles themselves Peter I meane and David and yet we see they presse other men to seeke to live as quietly as is possible and thus did Paul doe also 1 Tim. 2.2 1 Thes. 4.11 Heb. 12.11 Now one maine reason why they doe so is because they themselves did feele by experience how unable they were to beat crosses when they fell upon them It was this Peter that denied his Master upon the very sight as it were of adversaries and it was this David that gave this advice after himselfe had changed his behaviour before Aâ—imâ—lech as you may see by the title of the Psalme Which should teach us to be thankfull for that publike or private quietnesse any of us doe enjoy and besides it should warne those unruly froward Christians that live not in quiet either at home or abroad to repent and amend their words and works They cannot imagine what singular comfort and contentment they withhold from their owne lives and the lives of others If they did but know how much God abhorrâ—s a froward Christian they would be more affraid than they are Thus of the generall observations The first part concernes the persons that are exhorted and they are described by two formes of speech the one such as will love life the other such as would see good daies If any man will love life From this forme of speech three things may be observed Doct. 1. That men by nature are prone to the love of life and so prone that the most men will breake all bounds and will love life whatsoever be said to them or done to them This is a point so sensibly felt by the experience of the most that heare it that it needs no proofe If any man aske what the reason should be why there is such an inordinate love of life in the most many things may be answered The first cause of it is the generall corruption of nature in the most men which came in by sin To love it selfe is nature but to love life so pertinaciously is from degeneration and the great abasement of the nature of man that cannot now move it selfe towards the perfection of it selfe for unto the godly the change of life is an alteration that brings perfection Secondly ignorance and unbeliefe is the cause of it If men did know and beleeve those glorious things God speakes of a better life they would loath this present life and long to be in heaven Thirdly the cause in many is that their hearts are ingaged upon such perplexed and intricate projects about profit or pleasure or greatnesse in the world that they are not at leasure to examine the reasons of the love of life the heart of man is usually oppressed with some one or other of these projects Fourthly in all sorts of people there is such an inâ—â—rable inconsideration that no warning from the Word or workes of God no experience of their owne or other mens can force them to a serious and constant meditation of the things concerne their true happinesse Fiftly the love of life ariseth in the most from the Idols of their hearts There is one thing or other that they have set their hearts upon in a vicious manner and this unreasonable love of their particular sins doth hold them downe in bondage to this present life and so cannot be cured of the disease till they repent of their beloved sins And the guiltinesse of their consciences makes them affraid of death and judgement and to embrace this present life upon any conditions And in godly people this inordinate love of life ariseth from the defect of particular repentance for it Thus of the first point Doct. 2. Men have cause to take off their affections and not to be so desperately bent to the love of this present life This is a point very profitable to be urged and most men and women have need of it and therefore I will shew more largely the reasons why wee should not love life or not so inordinately as to be unwilling to leave it upon any termes The first reason may bee taken from the commandement of Christ who gives this charge to all that will bee his Disciples that they must not love life As they must deny themselves in other things so in this particular And be so gives this in charge as he seemes to threaten them with the losse of life if they love it so Luk. 17.33 Ioh. 12.25 The second reason may be taken from the example of the godly that have not loved life Iob detested life Iobâ— Salomon tels of a multitude of occasions that he had to hate life in his book of Ecclesiastes and a multitude of godly men have shewed the proofe of it in laying down their lives willingly when they have beene calâ—â—â— to it Act. 20.24 Phil. 2.20 Heb. 11.35 37. The third reason may be taken from the consideration of life in it selfe both in the nature of it and in the end of it for the nature of it it is but a winde or a vapour Iames 4. so meane a thing that no man can well tell how to describe it perfectly which is the greater wonder that it should get the love of all the world and yet no body knowes what it is he loves And for the end of it it is not in the power of man to number his owne daies God hath set an appointed time for every mans death and though they love life never so much they cannot hold it beyond that time Iob 7.1 And besides our times are so hid that a man cannot be sure of a moneth a weeke a day an houre and shall our hearts be so bewitched with that which we know not how long we shall enjoy Iob 24.1 and the rather because there are so many wayes for life to goe out at though but
he gives but a little help Dan. 11.34 6. Sixtly when hee leaves us to our selves and withdrawes the speciall working of his spirit 2 Chron. 32.31 7. Seventhly when he suffers us to fall into the same miseries that wicked men doe yea sometimes making our condition to be as the beasts of the field Eccles. 3.17 18 19. Now the consideration of this doctrine of Gods melting and trying men may serve for foure Uses 1. First there is a great comfort in it and that foure waies 1. For first it is a comfort that God makes so much account of men as to think them worthy the melting or trying even this favour Iob wonders at Ioh 7.18 2. Secondly it is comfortable that it is Gods wont to try his servants it hath been Gods custome to doe so It is no strange thing if he try us hee doth no more than what hee hath done to them that were deare unto him Heb. 11.36 3. Thirdly it is especially comfortable if we consider out of other Scriptures the manner of Gods compassion and care for his people when they be in the furnace For First he appoints their time how long they shall tarry there and beyond that time they shall not be in the furnace Dan. 11.35 Secondly the Prophet Malachy saies he sitteth down himself by the furnace to tend it and to look to them Mal. 3.2 or if he be upon any occasion urged to be absent the Prophet Esay saies he flies and returnes Esay 31.9 and ult c. Thirdly if they have any sute to God or make any moane while they live in the furnace they are sure to be heard no time like it for the hearing of prayer Zach. 13.9 Fourthly if the fire be too hot for them he will defer his wrath and refraine from them Esay 48.9 10. Fiftly he will take notice of a little grace in the midst of a great deale of drosse if there be but a sigh a good thought a holy desire in the midst of a great deale of ignorance and perturbation he will accept it and account of it Rom. 8.27 4. Fourthly it is a comfortable doctrine to Gods children if they consider but the effect of this melting and that either the present effect or the future The present it is to try them not to consume them or to make a full end of them it is to refine them not to destroy them Dan. 11.36 Ier. 46. ult and they shall come out as Iob saith as the gold Iob 23.10 And besides for the time to come it is certaine the Lord tryes them that hee may doe them good at their latter end Deut. 8.14 15 16. and after they are tryed they shall have a crowne of life Iam. 1.12 And thus of the Use for consolation Secondly this doctrine is a terrible doctrine too terrible I say in generall to all such as will not be purged by affliction such as will not be made better by their crosses Let them consider that it is the Lord that cast them into the furnace and seeing they mend not one of these two evils will befall them Either the Lord will give them over as altogether drosse and so they shall never be purged or else since they will not mend by the beginnings of his displeasure he will cause his fury to rest upon them as the Prophet speaks Ezech. 24.13 14. and in particular woe to all wicked men that nourish themselves in sinne because they are inward or secret sinnes Little doe they know or thinke that God will search Ierusalem with lights even all them that be frozen in their dregges or setled on their lees Zâ—ph 1.12 When the Lord will search for them it is not the top of Carmell nor the bottome of the sea that shall hide them c. Amos 9.2 3. And in speciall woe is to all hypocrites they are fallen into Gods hand that compasseth about all their waies there is not a thought in their minds but God seeth woe to carelesse professors the Lord will make all the Churches to know that hee searcheth the heart and reines Rev. 2.23 Thirdly this doctrine may teach us two things 1. First to be more carefull of in â—ard uprightnesse seeing it is God that tryeth us who tries the heart as well as the life 1 Chro. 29.19 2. Secondly in all the wrongs and aspersions of wicked men to put our selves upon Gods tryall Psal. 7.9 Ier. 11.20 1 Thes. 2.4 Of your faith Two things I note here 1. First that where God gives faith he will try it where he bestowes the assurance of his favour let men looke for it For certainly hee will melt them God will try our faith for divers reasons he will thereby melt off the rust of antiquity There be certaine odde and old opinions and conceits in men at their first conversion and it is Gods manner to schoole men by afflictions and many times a Christian in a few daies of adversity learnes more true knowledge then otherwise hee would doe in many weekes Againe there are dregges of unbeliefe in the best and these need to goe into the furnace to get them off Besides by affliction God doth shew the truth of his owne grace from that which is but counterfeit in wicked men The furnace manifestly puts a difference betweene a justifying faith and the best of all other faiths to wit temporary faith this may serve to confute their folly that think themselves happy because they are not in trouble as other men But contrariwise this is an ill signe many times that they are miserable and have not any faith that would endure the tryall This should also teach us so to seeke assurance of Gods favour or so to hold the possession of it as to looke for assaults and tryals while we are in this world more or lesse 2. Secondly that of all other graces God stands most upon faith in affliction and this is so both because it brings more glory to God for to live by faith is to yeeld an immediate glory unto God as also because it is of most principall use for the good of Christians For faith doth in the midst of all stormes and the waves of adversity set a Christian on a rock it doth give him ground to be established upon so as he needs not feare drowning hence the Metaphors of grounded and stablished are given to faith Againe Faith delivers from the curse of the law so as what afflictions break in upon a Christian they are not curses but chastisements which may be a great hearts ease in all temptations or tryals Againe Faith quiets a mans heart and works peace and inward tranquility for against the force of the curse it gives a man accesse to the view of the gloâ—y of heaven yea it doth as it were give a being to things which are not it makes the glory of heaven as it were present it laies hold on eternall life Lastly faith is many times the very condition of