come This would put all other proiects frō the world or the Diuell or the flesh because there can bee nothing in any degree comparable vnto the vnsearchable riches is to be had by Christ. Oh the preferment of a true Christian if he had studied the premises soundly If we could effectually think vpon the fauour of God the pardon of all sinnes the inhabitation of the H. Ghost the gifts of the Spirit and all other sorts of spiritual blessings if there were nothing else to bee had by Christ what can be equal in value to that immortall inheritance reserued for vs in heauen Thirdly we should much thinke of the dignity of the person of Christ of whom it is true that when God brought out his first begotten Sonne hee said Let all the Angels of heauen worship him As also of his transcendent preferment to be carried vp to heauen and there sit at the right hand of the Maiesty on high a King of all Kings euen such a King as all the Kings of the earth must cast downe their Crownes at his feet It is vnspeakeable stupidity that keepes vs from being fired with these things Fourthly we should often contemplate of our interest in Christ and the assurance that he is of God giuen to vs All things are ours because Christ is ours as the Apostle Paul speakes Question But how should we shew that wee do account Christ as deare and precious Answere I answere by diuers things First By longing for his comming againe to vs mourning for our owne absence from him Then wee did indeed soundly shew our loue to Christ when we did feel our hearts affectionately moued with a vehement desire after him It is a dull loue of Christ that can bee content with his absence Secondly while we are heer in this world we may shew the high account wee make of Christ by ioying in him that is by taking comfort in the means of his presence or in the thoughts of his loue to vs when wee can preferre our entertainment in the House of Christ aboue our greatest ioyes on earth Thirdly when in our conuersation we can be contented to shun all the baits of the world and Satan and in respect of Christ contemn all those sensuall pleasures profits or honours that intice vs to make shipwrack of faith and a good conscience Then wee loue Christ indeed when our credits friends riches yea life it self is not dear vnto vs for Christs sake and the Gospell Fourthly when wee can renounce our owne righteousnes and praises and seek onely to bee found clothed with his righteousnes Fiftly we signifie our respect of Christ by the very respect we shew to the members of Christ. He loues Christ with all his heart that loues and entertains Christians as the only excellent people of the world Hitherto of that part of the testimony which concerns Christ the other part that concernes Christians follows He that beleeueth on him shall not be confounded In which words the happinesse of the Christian which beleeueth in Christ is expressed There are many points of doctrine may bee obserued out of these words as First in generall it is faith that makes the difference among men before God men are iudged of before GOD by their faith or vnbelief GOD to finde out a worthy man doth not ask what money or land or birth or offices he hath but what faith he hath Gal. 5.6 Hee is rich and happy that beleeueth and he is miserable that beleeueth not whatsoeuer his outward estate be Which should cause vs more soundly to inform our selues and not to bee lifted vp in our selues for any outward things nor to be deiected if our faith prosper and it should be a great comfort to poor Christians in all their wants if the LORD haue made them rich in faith He is a great rich man that hath a strong faith And therefore also wee should learn to iudge of men not according to the flesh or these outward things but euer acknowledge more honour to a faithfull Christian than to any rich wicked man And it is a great signe of our owne vprightnes of heart when we can iudge of Christians as GOD iudgeth and without dissimulation account them the onely excellent Ones Secondly in particular we may heer obserue the necessity of faith in respect both of the fauour of God and the merits of Christ we cannot please God though we bee in Sion without beleeuing Heb. 11.6 and without faith wee see heer we are not built vpon the foundation and so haue no part as yet in Christ. And therefore we should euery one be throughly awakened to examine our selues whether we haue this precious faith or no 2. Cor. 13.5 and to keep our owne soules with so much attendance heerupon as to be sure the Tempter deceiue vs not in our faith 1. Thes. 3.4 And heer especially take heed that thou dash not thy soule vpon the rock either of ignorance or presumption of ignorance as many doo that to this day knowe not what a true faith is of presumption as many doo that entertain without all ground from Gods promises a hope to be saued which they call a strong faith in Christ and yet liue in their sinnes without repentance and heer neuer taste of the sweetnes of spirituall things nor shew the affections of godlinesse in God's seruice Thirdly note that he saith He that beleeueth indefinitely meaning any of what nature or condition or state of life soeuer And therefore when this Text is quoted Rom. 10.11 and 9.33 he saith in stead of He that Whosoeuer beleeueth which sheweth vs plainly that in matter of faith God is no accepter of persons No man can say hee is exempted A poor man a Gentile a Barbarian an vnlearned man a seruant c. may beleeue as well as the rich learned free c. There is no exception against any calling of life or any sex Faith will make any one a childe of GOD and a member of Christ. The seuerall sorts of men are all one in Christ Iesus Gal. 3.26 28. This is the large extent of God's loue to the world that whosoeuer beleeueth should be saued Iohn 3.16 Mark 16. The proclamation is to all that are athirst they may be possest of those treasures of gold without money Esay 55. Which should much embolden vs to go vnto God with a true heart in the assurance of faith Heb. 10.22 And withall it should cause vs to cast out of our hearts all the wauerings and doubts of vnbelief arising from our owne condition in vnworthinesse Fourthly wee may hence note that faith in Christ was euer required in all sorts of men It was required of them in the Prophet Esay's time and it is still heer required in the Apostles time Thus Paul Heb. 11. shewes that faith was the character of the Godly in all Ages before the Floud and after the Floud before the Law and after the Law and he proues it by an
induction of particulars in their seuerall ranks Which again should both serue to take down carelesnesse seeing neuer man could please GOD without faith and withall it should much perswade vs to get and preserue faith seeing wee haue such a cloud of witnesses and that euery godly man in euery Age of the world did prouide himself of faith whatsoeuer he wanted Fiftly obserue heer the nature of true faith To beleeue God in any thing hee saith will not saue vs if we beleeue not in Christ. The obiect of faith is Christ for though we beleeue other things yet either they are not things that directly concern saluation or else they are founded vpon Christ nor is it enough to beleeue Christ or to beleeue that he is sent of God but we must beleeue in him that is out of sound iudgement wee must with all our hearts imbrace the happy newes of saluation by Christ and relie vpon him and his merits onely for our owne particular saluation The very comparison heer imported shewes vs the nature of faith Christ is like the foundation of a house now to beleeue in Christ is to fasten our selues in our confidence vpon Christ as the stone lieth vpon the foundation To beleeue in Christ is to lie vpon Christ vnmoueably and not flee out of the Building And it is to be noted heer that the apostle addes these words in him to the Text in Esay of purpose to explain the Prophets meaning and to shew what kinde of beleeuing the Prophet intended Therfore it is apparant that Pagans cannot bee saued because they beleeue neither God nor Christ no Iewes and Turks because they beleeue God but not Christ nor the common Protestant because he onely saith he beleeueth but doth not beleeue indeed nor the Papist because hee beleeues not in Christ nor placeth his confidence in him alone but in his owne works or in Saints or Angels or in Popes pardons and indulgences Sixtly note heere the circumstance of time by which he describeth a true faith He doth not say He that shall beleeue or He that hath beleeued but He that doth beleeue which is to shew vs both what wee should doe with our faith and what in some measure is done by euery beleeuer for we should not beleeue at one time onely but at al times we should euery day liue by our faith Gal. 2.21 Christ liueth in vs by faith and so long as we goe about without faith we make Christ to be in vs as it were without life To spend one day without faith is to bury Christ as it were for so long Now the life of Christ must be considered of vs two waies namely as it is in it selfe and as it is in our sence For this latter it is true when we imploy not our faith we let Christ dye in vs in respect of sence But for the first way it is certaine a Christian doth alwaies beleeue after the life of faith is once conceiued in him There is no time in which it can be truly said Now he beleeueth not Therefore doth the Apostle heere say He that beleeueth It is true that in some particular points or promises a Christian may faile through vnbeliefe but not in the maine point or promise of saluation by Christ. It is true also that a Christian may oftentimes and vsually want the feeling of his faith and goe without the ioies of the Holy Ghost but yet he wanteth not faith yea a Christian may violently obiect against beleeuing and thinke hee hath not faith by the temptation of Sathan and the rebellion of that part of him that is vnregenerate and yet God can dispell al these cloudes and in the very dunghill of his vnbeleefe and sinfulnes can finde out his owne part of faith In plaine tearms there is no time after conuersion but if a Christian were throughly sifted and put to it he would be found resolued in that point to rest vpon the couenant of grace for all happines by Christ alone I say at all times in that part of him that is regenerate Christ can dye in no man and if faith could dye then should Christ also die in vs seeing he liueth in vs by faith A man may be without faith in the iudgement of the world in his owne iudgement but neuer is without faith in the iudgement of God A man may want this or that faith but not faith simply as that faith Luke 18. to rely vpon God without failing and to call vpon him with continuall perseuerance as resolued that God will helpe vs in that particular It is true If the Sonne of man come to search amongst men he shall scarcely finde that faith vpon earth but yet a true faith in the generall hee will finde in the breast of euery godly man and woman Peters faith did not faile when hee denyed his master For Chist had prayed that his faith should not faile and was heard in that he prayed Shall not be confounded The Prophet Isaiah hath it thus He that beleeueth shall not make haste it may be vnderstood either as a precept Let him not make hast or as a promise He shal not make haste Men make haste two waies either in their behauiour when they runne headlong vpon the duties they are to doe or when through impatience they will not tarrie Gods leasure for their helpe and deliuerance but fall to vse vnlawfull meanes and take that which comes next them without consideration of the lawfulnesse of it Now the beleeuer must auoide both these and God wil in some measure sanctifie and guide the beleeuer thereunto The Apostle Paul Rom. 9.33 10.11 And the Apostle Peter in this place following the Greeke translation read it He that beleeueth shall not be ashamed as in the Romans or confounded as heere They swarue not from the meaning of the Prophet For by this tearme is auouched That the Godly that beleeue shall neuer haue cause to repent themselues or to fly from God to vse ill meanes The holy Ghost then in this place is pleased to assure the beleeuer that he shall not be confounded To be confounded signifies sometimes to be reproached so Psal. 14.6 The wicked are said to confound the counsell of the godly that is they reproached it Sometimes it signifies to be daunted or dismayed Sometimes to bee disappointed or broken in their purposes as Esay 19.9 10. Sometimes to bee extremely shamed and so it is rendred Rom. 10.11 Sometimes to bee put to a Non plus as Acts. 9.22 Sometimes to be driuen into amazement or wonder Acts 2.6 Sometimes to bee brought into such a straite as one hath neither hope nor help 2. Cor. 4.8 9. Lastly it signifieth to perish vtterly or to bee vndon or damned for euer and so conâ—usion shall come to all that hate Sion or serue grauen Images It is true that sometimes to be confounded is taken in the good sence and signifies either the affection of wonder as before
door of euery opinion and before thou let it in ask this question What shall my soule bee aduantaged by this opinion at the day of IESVS CHRIST And if it cannot answer to it directly reiect it Psal. 119.66 Dauid praies God to teach him good iudgement and knowledge Fiftly let the publique Ministery of GOD's seruants be the ordinary rule of thy interpretation so long as no sense is taught there contrary to the former rules 1. Cor. 14.36 and where thou doubtest thou must seek the law at the Priest's mouth and be very fearfull in any thing to bee wiser than thy Teacher I mean to nourish priuate opinions which are not iustified by publick doctrine Sixtly pray to God to â—each thee and to giue thee his Spirit to lead thee into all truth vnderstanding is God's gift 2. Tim. 2.7 and hee will teach thee humbly his way Psal. 25. Thus of the first rule wee must first soundly vnderstand the sense of the Scripture wee would apply Secondly thou must bring a minde apt to bee taught willing to be formed and to bee all that which God would haue thee to bee thou canst neuer profit by application without a penitent minde a minde that will part with any sin God shall discouer in thee and a minde carefull to obserue the conditions required aswell as the promise tendred Iames 1.21 This is indeed to glorifie the Word Thirdly it is an excellent help in application to follow the guiding of the holy Ghost in thy heart thou shalt finde in all doctrines a difference Some things read or heard haue a speciall taste put vpon them by Gods spirit or a special assurance of them wrought at the time of reading or hearing Now thou must be carefull to take to thee these truths which the Spirit of GOD doth cause to shine before thee Eat that which is good Esay 55.2 Try all things and keep that which is good 1. Thes. 5.20 Fourthly knowe that serious and secret meditation vpon the matter thou hearest is the principall nurse of fruitfull application it is but a flash can be had without an after deliberate meditation and about meditation remember these rules 1. Let it be secret 2. He must let it be full Giue not ouer till thou hast laid the truth vp in thy heart take heed of that common deceit Psalm 119.45 of resting in the praise or liking of the doctrine bee not a Iudge against thine owne soule For if the doctrine be worthy of such praise why darest thou let it slip and run out Let not the diuell start it out of thy heart Mat. 13.20 or the cares of life choke it Luke 11.28 3. Let it be constant Bee at the same point still from day to day till it bee soundly formed and seated in thy heart How rich might many Christians haue been if they had obserued this rule Psal. 1.2 Psalm 119.3 5. Esay 26.9 Fiftly be wise for thy self take heed of that errour of transposing thy applications say not This is a good point for such and such till thou haue tried thine owne heart whether it belong not to thee Psalm 119.59 Pro. 9.7 Sixtly by any means bee carefull of the seasons of doctrine be wise to vnderstand the season There bee many truths which if thou let passe the opportunity of informing of thy selfe thou maist perhappes neuer haue it so again and therefore take heed of losing precious things when thou hast the time and meanes to attaine them c. Thus of the first point The second thing is the speciall duty of Ministers to apply the Scriptures to the hearers that belong to their charge we see the Apostles doe it and for this purpose hath God set apart the ministery of the Word that by them it might be applied God inspired the Scriptures and the Ministers are to vrge them and whet them vpon the hearts of their hearers for their Instruction Reproofe or Consolation 2. Tim. 3.17 They are like the Priests for cutting vp or diuiding of the Sacrifices 2. Tim. 2.15 And this may serue to iustifie the course of godly and painfull ministers that most studie the sound application of their doctrine and secretly staineth the pride of these men that auoide with scorne application vainly affecting the praise of wit and learning Thirdly we may hence note that all men in the visible Church haue not a right to the comforts of the Scripture and it is the Ministers dutie to driue wicked men off from claiming anie part in the promises which are the only treasure of the Saints as here we see in these two verses the Apostle carefully doth Men must doe the workes of Iacob if they would haue the comforts of Iacob Micah 2. verse 7. A Minister must separate betimes the cleane and vncleane His word must be like a Fanne that will driue the chaffe one way and the Wheat another and though wicked men brooke not this yet God requireth this discretion at the hands of his people Gods Ministers must not dawbe with vntempered morter or giue the childrens bread to dogs or cast holy things to swine Fourthly they may hence cleerly also see that no other difference may be put between many then what faith and vnbelief obedience and disobedience make Men must not be knowne after the flesh Fiftly t is hence also apparant that all the godly haue a common right to the promises made in Christ. The godly in the Apostle Peters time had right to the former consolation as well as the godly in the Prophet Esaies time God is no respecter of persons Col. 3.11 Thus in generall Two things are to be obserued in particular The one concernes the godly who are comforted The other concernes the wicked who are terrified The Godly are comforted in these words To you therefore which beleeue he is precious In which words it is the drift of the Apostle to raise a vse for consolation out of the former Text whence consider First the persons comforted viz. you that beleeue Secondly the happinesse applied vnto them He is precious For the first It is manifest that the Apostle directs them to look for faith in their hearts if they would haue comfort in God's promises It is not enough to knowe that beleeuers shall bee saued but we must be sure that men in particular are beleeuers we must examine our selues whether we be in the faith or no 2. Cor. 13.5 Which should both reproue and direct It reprooues the great shamefull slothfulnesse of Christians that suffer the tempter to keep them without the assurance of faith some haue no faith at all and the better sort liue in too much doubtfulnes in the point of the assurance of faith And therefore we should bee warned and directed to try our faith and to make it sure that we are beleeuers Quest. What is it to be a true beleeuer Ans. It is To imbrace with our hearts the reconciliation and saluation which by Christ is purchased for vs
good Conscience and the other is that a man runnes onely blindefolded so long till death and hell may seaze vpon him Thus of the effects of an euill Conscience The meanes how Conscience may bee made good follow That an euill Conscience may bee made good two things must bee looked into First that wee get a right medicine to heale it Secondly that we take a right course in application of the medicine First the medicine for the curing of an ill Conscience is onely the blood of Christ the disease of Conscience is of so high a nature as all the medicines in the world are insufficient nothing but sprinkling it with blood will serue the turne and it must bee no other blood then the blood of the immaculate Lambe of God as the Apostle shews Heb. 9.14 The reason of this is because Conscience will neuer bee quiet till it see a way how GODs anger may bee pacified and sinne abolished which cannot be done any way but by the blood of Christ which was powred out as a sacrifice for sinne Now vnto the right application of this medicine foure things are requisite First the light of knowledge Secondly the washing of regeneration Thirdly the assurance of Faith Fourthly the warmth of loue First knowledge a man must haue both Legall and Euangelicall For they must knowe by the Law what sinnes lie vpon the Conscience and trouble it and they must knowe by the Gospel what a propitiation is made by Christ for sinnes And for the second an euill Conscience will neuer bee gotten off vnlesse our harts bee sprinkled and washed from the filth and power of the sinnes which did lie vpon the Conscience Heb. 10.22 1. Tim. 1.5 Now vnto such remouing of such sinnes from the hart two things are requisite First that by particular confession wee doe as it were scratch off the filth of those sinnes that foule the heart and trouble the Conscience Secondly and then that wee wash our harts and dayly rinse them with the teares of true repentance and humiliation before God for those sinnes Thirdly assurance of faith is necessary to the cure of an ill Conscience because faith is the hand that laies on the medicine A man must apply the sufferings of Christ to himselfe and beleeue that Christ did satisfy for those sinnes that lie vpon the conscience and must accordingly all to besprinkle the conscience with that blood of Christ and then of an euill Conscience it will presently become good but men must looke to one thing and that is that their faith be vnfayned For Conscience will not be satisfied with the profession of faith they must beleeue indeed and with their harts and with sound application of the promises of the Gospell concerning the bloud of Christ or else Conscience will not bee answered Heb. 10.22 1. Tim. 1.5 Fourthly the heate of loue must bee added a man must so apply the blood of Christ as that his owne blood bee heated in him with affection both towards God and Christ and Christians Christian loue doth put as it were naturall heat into the Conscience and makes it now receiuing life by faith to bestir it selfe in all the works either of seruice to God or duty to men 1. Tim. 1.5 Heb. 9.24 Knowledge bringing it light Mortification making it cleane Faith curing it and putting life into it by sprinkling it with the blood of Christ and loue infusing or rather inflaming it with the heate of life All these things are requisite though I stand not vpon the precise order of the working of euery one of these Thus how conscience may bee made good Now I might adde a direction or two how Conscience may doe her worke aright that is a good Conscience and not doe ill offices in the soule Two things I say are of great vse for the guiding of a good Conscience First that in all her proceedings shee must follow the warrant of Gods word Secondly that shee doe not mistake in iudging of particular actions she must bee sufficiently informed about our Christian liberty For vnlesse the conscience discern that we are freed from the malediction of the Law and from the rigorous perfection of obedience and haue restored vnto vs a free vse of all things indifferent and the like shee may bee ouer-busy and troublesome disquieting the hart and restrayning the ioyes should refresh and support a man Thus of the meanes how Conscience may bee made good the signes of a good cōscience follow First by the opposition it makes against the remainders of sinne in the godly It maintains a constant combating against the law of the members hauing at command the law of the minde It doth not onely resist grosse euils but euen the most secret corruptions in the heart of man This Paul discerned in himself Rom. 7. of doing God seruice Secondly by the manner of exacting of obedience for a good Conscience First doth incline a man to doo good duties not by compulsion but a man shall finde that he doth them by force of an internall principle in himself Secondly it cannot abide dead works a good Conscience abhorres all cold and careless or luke-warm or counterfet seruing of God it puts life into all good duties it exacteth attendance vpon God in doing them Heb. 9.14 Thirdly it more respecteth GOD than all the world or the man himself and therefore wil compell a man to obey against profit and pleasure and liking of the world 2. Cor. 1.12 Fourthly it requires an vniuersall obedience it would haue all God's commandements respected and therefore Paul saith I desired in all things to liue honestly Heb. 13.18 The allowing of one sinne shewes the deprauation of the Conscience if it be a knowne sinne and still tolerated As one dead flie will spoyle a boxe of pretious oyntment I say one dead flie tho many liuing flies may light vpon a boxe of oyntment and doe it no great hurt So a godly man may haue many infirmities and yet his Conscience bee sound but if ther be one corruption that liues and dies there that is such a corruption as is known and allowed and doth by custome continue there it will destroy the soundnesse of the best Conscience of the World and doth vsually argue a Conscience that is not good Fiftly a good Conscience doth require obedience alwayes Thus Paul pleades I haue serued God till this day It doth not command for God by fits but constantly Act. 23.1 A third signe is that a good Conscience is alwaies toward God it still desires to bee before God it seekes God's presence it reckons that day to be lost and that it did not liue as it were when it found not the Lord or had no fellowship or conuersation with God A good Conscience is like a good Angell it is alwaies looking into the face of God Act. 23.1 Thus of the signes The benefits of a good Conscience are many and great for First it is the best
taste is more in their mouthes when they talk with others then in their hearts when they are afore God It will not be amisse particularly to cleer that place in the Hebrewes in all the three instances of tasting First they are said to taste of heauenly gifts so they doe when they haue common graces as sometimes some kinds of faith Ioy hatred of some sinnes loue of Ministers or some godly prayses for some ends c. Or when they haue miraculous gifts confirmed by imposition of hands or otherwise as they had in the primitiue times and these gifts are excellent and heauenly because they are mighty by the Spirit of God and came down from the Father of Spirits But sauing Graces they cannot haue Secondly wicked men may taste of the Spirit good Word of God by feeling some sudden flashes of ioy eyther out of admiration of the meanes of deliuering or from some general conceit of the goodnesse of Gods prayses Iob 23.12 and the happinesse of the godly Psal. 119.23 24 50. But they can get no such taste of the Word as to desire it as their appointed food constantly Psal. 119.14 72. Or to make it their greatest delight in affliction or to loue it aboue all riches 1 Thess 1.5 Or to receiue it with much assurance in the holy Ghost or to redress their wayes by it Psalme 119.9 45 59. so as the taste of the Word should put out the taste and rellish of sinne For let wicked men be affected as much as they will their taste of sinne wil remaine in them I meane the taste of their beloued sinnes nor can he deny himselfe and forsake his credit friends pleasures profits and life it selfe for the Gospels sake Marke 10 29. Thirdly wicked men may taste of the powers of the life to come by ioying at the thoughts that they shall goe to heauen and pleasing themselues in the contemplation of it But it is still a false taste for they haue no sound euidence for their hope nor doe any maâ—kes of a childe of God appeare in them nor can they alleage one sentence of Scripture rightly vnderstood for the meanes of it The vse of all this may be threefold First for Triall All men should seriously try their estates in respect of this taste by pondering vpon what is before written concerning the nature and differences of it Secondly it should worke exceeding thankefulnesse to God if we haue found this sound and secret taste in the Word we should euery one for euer say In the Lord will I praise his Word Psal. 56. Thirdly Here is matter of terror vnto wicked men and that first to such of them as neuer felt any sweetenesse in the Word How should they be amazed to thinke of it that God doth from Sabbath to Sabbath restraine his blessings from them and as contemning them to passe by them and take no inward notice of them 2. But especially here is vnspeakeable terror to such as haue had that taste in the sixt to the Hebrews if they should euer fall from it as is there mentioned For if this taste goe out of thine heart take heed of the sinne against the holy Ghost For at the losse of taste begins that eternall ruine of these men If thou be not warned in time thou maist come to such a condition as it will be impossible for thee to be renued by repentance Heb. 6.5 6 7. But lest this doctrine should bee misapplied as it is sometimes by such as are distressed with Melancholy or vehement affliction of Spirit I will a little more fully cleere the secret of that place about the sinne against the holy Ghost and therefore wish that these things bee obserued First that it doth not follow necessarily that whosoeuer hath that taste there mentioned shall not be saued for men may haue that taste and finding it ineffectuall go on till they finde a true taste That taste is dangerous if men fall away else there may be good vse of those tastes For it brings men neere the kingdome of God and makes preparation for true Grace Secondly that the sinne against the holy Ghost cannot be committed but by such as haue beene enlightned and haue set themselues to attend vpon the Word either by solemne profession outwardly before men or by inward attendance vpon it Two sorts of men in our times are in danger of this sinne that is Hypocriticall professors and those they call the wits of the World who afterwards fell to all Epicurisme Thirdly that the falling away there mentioned is not to be vnderstood of any particular falling into some one or a fewe sinnes but of an vniuersall falling away from the care of all godlinesse and into such a condition as to dislike no sinne as it is sinne and to beleeue from the heart no part of the Gospell nor be afraid to wallow in the sins which formerly he in a sort repented Fourthly there is in them a personall hatred of the Sonne of God they doe with the Iewes as much as in them lieth crucifie him againe loathing him and inwardly swelling or fretting against the doctrine of Christ and striuing as far as they dare in his Ordinances and people to put him to shame by scornings and reproaches or what way else they can Heb. 6.6 and Chap. 10.29 Fiftly they abhorre from their hearts the graces of the Spirit and loath them in the godly despighting the Spirit of grace Hebr. 10.29 so as they persecute to their power the truth being carried with incurable malice against it And thus of the third Doctrine The fourth Doctrine that may be gathered out of these words is that it is but a taste of the sweetenesse of God we can attaine to in this life we cannot reach vnto the thousand part of the ioyes of Gods presence and fauour in this world These are part of his wayes but how little a portion is heard of him Iob. 26. vlt. Eye hath not seene nor Eare heard nor heart of man perceiued the things which God hath prepared for them that loue him 1 Cor. 2.9 The comforts we feele in this life may well be likened to the taste both because wee haue them but in small quantity and because they are quickly growne out of sence they are but of short continuance There may be three vses made of this point First it may quiet them that complaine out of Scruple of Conscience that their ioyes they haue be not right because they are so quickly lost whereas they must bee informed that the comforts the best men can get in this World are but a little taste giuen out of the Riuers of Gods pleasures Secondly it should make vs the more out of loue with this life and kindle in vs the loue of the appearing of Iesus Christ. Why desire wee to liue so long on Earth where wee must drinke downe continually the bitter potions of care and sorrow and can get but now and then the
3.9 Especially wee should rest vpon this stone when we haue any great suite to God and haue occasion to continue to hold vp our hands in praier and so wee shall prosper as it was with Moses Ex. 17.12 Lastly it should be the singular ioy of our harts when wee see the corner stone cast downe and God begin to build in any place the work of godlines and religion Wee haue more cause to reioice for that spirituall worke then the Iewes had to shout when the corner stone of the Temple was brought out to bee laid for a foundation of the building Zachar. 4.7 10. Thirdly the third thing said of Christ is that hee was disallowed of men Disallowed of men This is added of purpose to preuent scandall which might arise from the consideration of the meane intertainment the Christian Religion found in the world The point is plaine that Christ was disallowed of men and this is euident in the stone The greatest part of the world regarded him not The Gentiles knew him not and the Iewes receiued him not Though three things in Christ were admirable his doctrine his life his miracles yet the Iewes beleeued not in him He came vnto his owne and his owne receiued him not Nay they reuiled him called him Samaritane and said he had a Diuel They preferred a murtherer before him and their wise men euen the Princes of this world crucified the Lord of life glory This as it was storied by the Euangelists so it was foretold by the Prophets Isaiah 53. and 49.8 and so we see hee is still of almost the whole world The Pagans yet know him not The Iewes yet renounce him The Turk receiueth him but as a Prophet The Papists receiue him but in part and wicked men denie him by their liues Vses The first impression this should make in our hearts is admiration and astonishment This should be maruelous in our eies that men refuse the Son of God miserable men their Sauiour captiues their Redeemer and poore men such vnspeakeable riches as is offred in Christ and that almost all mankind should bee guilty of this sin so as in comparison he should be Elect onely of God Secondly since this was foreseene foretold wee should bee confirmed against scandall and like neuer a whit the worse of Christ or religion for the scornes and neglects of the world Thirdly since the world disallowes Christ we may hence gather what account we shold make of the world and the men of the world we haue reason to separate from them that are separated from Christ and not to loue them that loue not the Lord Iesus 1. Cor. 16.22 Fourthly we may hence see how little reason wee haue to take the counsels and iudgements of carnall men though our friends and neuer so wise in naturall or ciuill wisdome Their counsels were against Christ they disallow Christ and all Christian courses Fiftly why are we troubled for the reproches of men and why doe wee feare their reuilings Shall we heare that Christ was disallowed and shall wee be so vexed because wee are despised Nay rather let vs resolue to despise the shame of the world and to follow the author of our faith euen in this crosse also Sixtly we may be hence informed that indiscretion or sinne is not alwaies the cause of contempt For Christ is disallowed and yet was without all spot of indiscretion or guile Seuenthly and chiefly we should look euery one to our selues that wee be not of the number of those that disallow Christ. For Christ is still disallowed of men and if any ask Question Who are they that in these daies be guilty of disallowing of Christ Answer I answer Both wicked men and godly men too Wicked men disallow him and so doe diuers sorts of them as First Hereticks that deny his diuinity or humanity or his sufficiency or authority or his comming as did those mockers mentioned 2. Pet. 3. Secondly Schismaticks that diuide him and rend his body mysticall 1. Cor. 1.10 Thirdly Pharises and merit-mongers that by going about to establish their owne righteousnes deny the righteousnes of Iesus Christ Rom. 10.4 Fourthly Apostataes that falling from the fellowship they had with Christ would crucify him againe Heb. 6.2 Pet. 2. Fiftly Epicures and prophane persons that will sell Christ for a messe of pottage with Esau and loue their pleasure more then Christ Heb. 12.16 2. Tim. 3. Sixtly Papists who therefore hold not the head because they bring in the worship of Saints and Angels Col 2.19 Seuenthly Whoremongers and fornicators who giue the members of Christ vnto a harlot 1. Cor. 6.15 16. Eightthly Reuilers that speak euill of the good way of Christ and reproach godly Christians especially such as despise the Ministers of Christ. For hee that despiseth them despiseth Christ himselfe Math. 10. Ninthly Hypocrites that professe Christ in their words but deny him in their workes Tenthly the fearfull that in time of trouble dare not confesse him before men Mat. 10. Eleuenthly All wicked men Because they neglect their reconciliation with God in Christ and will not beleeue in him nor repent of their sinnes All that will not bee reconciled when God sendes the word of reconciliation vnto them Esay 52.11 Secondly godly men sinne against Christ and are guilty of disallowing him 1. When they neglect the establishing of their hearts in the assurance of faith 2. When they faint and wax weary of praier and trusting in God in the time of distresse Luke 18.1 8. 3. When our harts wax cold within vs and are no inflamed with feruent affections after Christ We neglect him when we do not highly esteem him aboue all earthly treasures Phil. 3.9 The fourth thing affirmed of CHRIST is that hee is chosen of GOD. Chosen of God This is one thing wee must carefully knowe and effectually beleeue concerning Christ namely that he is chosen of God This was conscionably beleeued concerning him as appears Esay 42.1 and 43.10 and 49.2 Mat. 12.18 Now Christ may be said to be chosen of God in diuers respects First as hee was from all eternity appointed and ordained of God to bee the Mediator and Redeemer of all mankinde 1. Pet. 1.20 Secondly as he was called peculiarly of GOD from the womb by a speciall sanctification vnto his office Esay 49.1 Thirdly as hee was by solemn rites inaugurated vnto the immediate execution of his office as by baptism and the voice from heauen c. Mat. 3. Fourthly as hee was approued of God and declared mightily to bee the Sonne of God and the Sauiour of the world by the glory done to him of God notwithstanding the scorns and oppositions of the world Esay 49.7 The vse may be both for Information and Instruction For hence we may bee informed concerning diuers things First that Gods work shall prosper notwithstanding all the scorns or oppositions of men God's choice is not hindred but Christ is separated and sanctified and appointed to
thus two things are implied for our information The one concerns Ministers the other concerns the hearers First Ministers may hence take notice of it that there can neuer bee hope they should perswade with all their hearers for sacrifices were heer and there once taken out of the whole herd And besides the hearers may hence see that they are neuer so effectually wrought vpon till they can giue themselues ouer to their Teachers and to GOD to obey in all things though they perswade them to leaue the world and binde them to the cords of restraint in many liberties they took to themselues before yea though they let their hearts blood by pearcing their soules with sorrow for their sins euen to the death of their sinnes 2. Cor. 8.5 and 7.15 Secondly at the day of Iudgement also Ministers shall offer vp their hearers to God so many of them as are found chaste virgins vnto Christ to whom they had espoused them before in this life 2. Cor. 11.3 And thus Ministers before they dy must make ready their accounts for the soules of their people Heb. 13.7 And thus of the sacrifices of Ministers Ministers haue another sacrifice too viz. the particular texts or portions of Scripture which they chuse out and diuide to the people as consecrated for their vse For diuers think that that phrase of cutting the Word of God aright is borrowed from the Priests manner of diuiding the sacrifices and especially from the Priests manner of cutting the little birds The little birds is his text chosen out of the rest and separated for a sacrifice which hee must so diuide as that the wings bee not cut asunder from the body that is he must so diuide his text that no part be separat from a meet respect of the whole Leu. 1.17 and 5.8 2. Tim. 1.15 Secondly the Martyrs likewise haue their sacrifices and that is a drink-offring to the Lord euen their owne bloud this part is readie to bee powred out as a drink offring to the Lord for the Church Phi. 2.17 2 Tim. 4.6 and though we cannot bee all Martyrs yet we should all deny our owne liues in the vowes of our hearts to perform our couenant with God if euer wee be called to die for Christs sake and the Gospel Thirdly the sacrifice of rich men is almes and wel-doing and those sacrifices they are bound vnto to offer them continually Heb. 13.16 Philip. 4.18 Prou. 3.9 Almes is as it were the first fruites of all our increase But then wee must remember that our almes bee of goods well gotten For else God hates robbery for burnt offering Isaiah 61.8 And in giuing wee must denie our selues and not seeke our owne praises or plenary merit in it for it is a sacrifice clean giuen away from vs and consecrated only to God and the vse of his spirituall house the Church And thus of the sacrifice proper to some Christians There are other sacrifices in the Gospel now that are common to all Christians And these are diuers For fiâ—st Christ is to bee offered vp daily to God as the propitiation for our sins God hath set him forth of purpose in the Gospel that so many as beleeue may daily run vnto him and in their prayers offer him vp to God as the reconciliation for al their sins and this is the continuall sacrifice of all Christians Without this there is the abomination of desolation in the temple of our hearts This is the end of all the ceremonious sacrifices the substance of those shadowes Those sacrifices serued but as rudiments to instruct men how to lay hold vpon Christ and to carry him into the presence of God and laying hands vpon his head to plead their interest in his death who was offered vp as a whole burnt sacrifice for their sinnes Wee are Christs and Christ is giuen vnto vs as our ransome wee must euery day then lay hold vpon him and see him bleed to death for our sinnes and bee consumed in the fire of Gods wrath for our sinnes Secondly a broken and contrite heart is a sacrifice God will not despise yea such hearts are the sacrifices God especially cals for from men Hee euer loued them better then all the outward sacrifices in the Law Psal. 51.17 It is the heart God cals for and yet not euery heart but a heart wounded with the knife of mortification that is cut and bleedeth in it selfe with godly sorrow for sinne and is broken and contrite with the daily confession of sinne This is required of all Christians and this very thing makes a great deale of difference between Christian and Christian Thirdly praier and thanksgiuing to God are Christian and holy Sacrifices as many scriptures shew Psal. 141.2 Heb. 13.15 Hos. 14.4 Psal. 51.21 Fourthly we must offer our selues our soules and bodies as a liuing sacrifice to God Rom. 12.2 2. Cor. 8.5 and that First in respect of obedience deuoting our selues vnto God liuing to him and wholy resolued to be at his appointment Psal. 40.6 Loe I come to doe thy will this is in stead of all burnt offerings Secondly in respect of willingnes to suffer affliction of what kind soeuer as resoluing that through many afflictions as through so many flames wee must ascend vp to heauen as the smoak of the incense or sacrifice on the Altar Acts 14.21 Hence are trials called fiery trials 1. Pet. 4.12 Thus of the kindes of sacrifices which remaine vnto Christians The lawes about those sacrifices follow For there bee many things to to be obserued by Christians in their sacrifices if they would euer haue them acceptable to God which the shadowes in the old law did euidently signify as First the sacrifice must bee without blemish Malach. 1.7 which the same Prophet expounds Malach. 3.11 Our offrings must be pure offerings wee must tender them in the sincerity of our hearts Our sacrifices are without fault when wee iudge our selues for the faultinesse of them and desire they might haue no fault Secondly it must bee presented before the Lord and consecrated to him which signified that we must walk in Gods presence and doe all in the sight of God deuoting all to his glory Genes 17.1 Mic. 6.8 Thirdly our sacrifices must bee daily some kindes of them There were sacrifices euery day in the Temple and it was an extreme desolation when the sacrifices ceased so it must bee our euery daies worke to imploy our selues in some of those spirituall sacrifices Heb. 13.15 Fourthly There must bee an Altar to consecrate the gifts Math. 23.19 This Altar is Christ who is the onely Altar of Christians Heb. 13.10 Reuel 8.3 No seruice can be acceptable to God but as the Apostle heere saith by Iesus Christ We must doe all in the name of Christ Col. 3.17 Fiftly there must bee fire to burne the sacrifice This fire is holy zeale and the power and feruencie of the spirit in doing good duties The fire on the Altar first
their horrible fall Which should teach vs to learn of God to doo likewise towards all our enemies and withall it may much comfort vs. If God will do thus with his enemies what will he do with his owne children and seruants how will hee honour and reward them and if the notorious oppositions of the Pharises cannot hinder God's acknowledging of that little goodnes was in them how much lesse shall the meer frailties of the Godly that will doo nothing against the truth though they cannot doo for the truth what they would hinder the glorious recompense of reward and acceptation with God! Thirdly we may hence note that Christ and Religion and the sincerity of the Gospell may bee disallowed opposed by great learned men by such as are of great mark in the Church euen by such as were Gouerners of the Church in name and title Quest. 1. Two questions do easily rise in mens mindes vpon the hearing of this doctrine The first is Whence it should bee that learned men who haue more means to vnderstand the truth than other men and by their calling more especially tied to the study of all truth yet should be drawne to oppose or reiect Christ and the truth Ans. I answer that this may come to passe diuersly First sometimes it is because of their ignorance neither may this seem strange that they should be ignorant for though they may be very learned in some parts of study yet they may be very blockish in some other Besides the naturall heart of man doth not take any great delight in the study of the Scriptures and therefore the answer of Christ was proper Yee erre not knowing the Scriptures or the power of God Secondly in some it is because of their secret Atheisme Many learned men bee very Atheists in heart and such were some of the Pharises for they neither knew the Father nor Christ as he chargeth them Thirdly some haue a spirit of slumber they haue eies and yet cannot see as in the case of some of those Pharises they could not apply the very things themselues spoke For being asked about the King of the Iewes Matth. 2. they could answer directly out of the Scriptures and giue such signes of the Messias as did euidently agree to Iesus Christ and yet these men were so infatuated that when God shewes them the man to whom their owne signes agree they cannot allow of him Fourthly in some it is enuy They are so fretted at the credit and fame of Christ or such as sincerely preach Christ that for very enuy they striue to destroy the work of God and to disparage the progresse of the Kingdome of Christ they cannot endure to see all the world as they account it to follow Christ. Fiftly in others it is ambition and desire of preeminence and the quiet vsurpation of the dignities of the Church that they alone might raign and be had in request this no doubt moued the Pharises and was the cause why Diotrephes made such a stir in the Church Sixtly in others it is couetousnes and desire of gain These are they that account gain to be godliness as the Apostle speaks and such were some of the Pharises Luke 16.14 Seuenthly in others it is a wilfull and malitious hatred of the truth and such was it in those Pharises that were guilty of the sin against the holy Ghost Quest. 2. But how shall a simple ignorant man stay his heart and bee settled in the truth when the wise and learned men of the world oppose it how can he tell it is the truth which they reiect who haue more learning and wit than hee Ans. I answer A simple and single-hearted Christian may some-what be helped against the testimony of those wise men of the world if hee mark but their liues for vsually by their fruits they may bee knowne Mat. 7. For commonly such as oppose Christ and the Gospell or the sincerity of the Gospell are men that may be apparantly detected of profanenesse as our Sauiour Christ shewes by diuerse instances in the Pharises Mat. 23. But because sometimes the messengers of Satan can transforme themselues into Angels of light therefore I answer secondly that all the Godly haue the sure Word of the Prophets and Apostles which may bee the touch-stone to try the opinions of men by which in the points absolutely necessary to saluation is euident and plain and infallible to the Law and to the Testimonies if they speak not according to these it is because there is no light in them Esay 8.20 And that they may bee sure let them pray to God to teach them for hee hath promised to teach the humble his way if a man come to God with an humble minde and with desire of reformation of his life in that hee knowes God hath bound himself to shew him his will Psal. 25.9 Iohn 7.17 Besides euery childe of God hath the Spirit of God in his heart who knoweth the things of God which indited the Scriptures and is the onely supreme Iudge of all controuersies Hee that beleeueth hath a witnes in himself the Spirit working much assurance in his heart and anointing him with ey-salue and leading him into all truth And by this help the entrance into the Scriptures giues light to the simple Vse The vse of the point then is First to informe vs concerning that great Iustice of God in hiding his truth from the wise and reuealing it to babes and children or infants which our Sauiour and Saint Paul take notice of Secondly to confirme vs against the sinister iudgement of worldly-wise and learned men and in matter of religion not to be swaied by that inducement since it is thus plainly told foretold Thirdly to confute the Papists that plead vnto the ignorant that their religiō is the right because it is hath bin maintained by such a number of Popes Cardinals which haue excelled in learning greatnes of place for heer we see the builders reiect the head stone of the corner Fourthly to shew vs that whatsoeuer wicked wise great men pretend yet their quarrell is against Christ and his Kingdome Fiftly to reach vs therefore to pray for our teachers and gouernors that God would guide them by his good Spirit and assist them in their callings c. Sixtly to bee more thankefull to God when the Lord giues vs builders not in name onely but in deed that settle about Gods work with all their hearts and labour with all faithfulnes to promote the Kingdome of Christ. Hitherto of the Persons The cause of their punishment is their refusing of Christ. Refused They refused Christ they disallowed him as vnfit for the support of the building They cast him away as rubbish they reiected him or accounted him as a reprobate Christ is refused or disallowed many waies First when the Gospel of Christ is contemned or neglected that is when men neglect or contemne the doctrine of saluation by
whole world is their kingdome in which they raigne they are heirs of the world Rom. 4. and so our Sauiour saith They inherit the earth Matthew 5. Fourthly their owne hearts are as a large Kingdom in which they sit and raign gouerning and ruling ouer the innumerable thoughts of their mindes and affections and passions of their harts among which they doo iustice by daily subduing their vnruly passions and wicked thoughts which like so many Rebels exalt themselues against the obedience should be yielded to Christ the supreme Lord and Emperor as also by promoting the weal of all those sauing graces which are placed in their hearts nourishing and lifting vp all good thoughts and cherishing all holy desires and good affections conscience beeing by commission the chief Iudge for their affairs of this whole Kingdome Fiftly it is something royal and which proues them to be Kings they haue a regall supremacy A King is he that iudgeth all and is iudged of none such a one also is euery spirituall man said to be 1. Cor. 2. vlt. Sixtly they prooue themselues Kings by the many conquests they make ouer the world and Satan sometimes in lesser skirmishes somtimes in some main and whole battels Ob. Might some one say Is this all the Kingdome of a Christian This is infinitely belowe the magnificence and honour of an earthly kingdome c. Sol. GOD hath done more for the naturall man or for the nature of men for prouiding means for this spirituall Kingdome than in opening a way for earthly Kingdomes which may appear by diuers differences For First none but great men and of great means can attain to the Kingdome of this world but heer the poor may haue a Kingdome as well as the rich Blessed are the poor in spirit for theirs is the Kingdome of heauen Secondly while the father liues the little childe cannot raign whereas in this Kingdom little-ones attain to the Kingdome and safely hold it Mat. 18. Thirdly this kingdome is of heauen whereas the others are onely of the earth Fourthly these Kings are all iust there is none vnrighteous can possesse these thrones They are all washed iustified and sanctified There is not a drunkard a railer a buggerer an adulterer a murtherer or any the like amongst them which is no priuiledge belonging to the kingdome of this world Rom. 14.17 1 Cor. 6.9 10 11. Gal. 5.21 The godly are Kings such as Melchisedech was somewhat obscure in the world but they raign in righteousnes in peace none like them Heb. 7. Fiftly the godly haue receiued a kingdome that cannot be shaken Their kingdom is an euerlasting kingdome Heb. 12.28 But all the kingdomes of the world may be and haue beene shaken and will be ruined and end whereas the godly that set out in soueraignty ouer lesser dominions and with lesse pompe yet increase so fast till at length they attain the most glorious Kingdom in the new heauens and new earth The vse of all this may be diuers First for singular comfort to the godly what account soeuer the world makes of them yet heere they see what God hath ordained them vnto It matters not for the worlds neglect of them for Gods Kingdom comes not by obseruation and in particular it should comfort them in two causes First in matter of seruice when they come to stand before the Lord they must know that they are honourable in Gods sight He respects them as so many Kings in his presence Secondly in the mortification of vices they haue receiued power authority as Kings and therefore no rebellious conuersation can so exalt it selfe but it may be subdued The oyle of God is vpon them and what can the greatest Rebels doe against the power of the King But secondly withall heere is terror to wicked men For this is the priuiledge onely of the godly and it is certaine that wicked men are in Gods account as base as the godly are honourable they are thrust besides these thrones And so both sorts of wicked men For not onely openly profane men are to be smitten with this terror but also hypocrites It is true indeed that hypocrites act the parts of Kings but they are onely such Kings as Players are vpon a stage they speake of the words or the words of Kings but are not indeed For they are by the wiser and better sort accounted as Rogues and the scum of the people euen so are wicked men in Gods account neither will their outward shewes helpe them For the Kingdom of God is tried not by words but by the power of it 1. Cor. 4.20 And withall vnruly Christians may be hence checked such as will not be ruled by their teachers such were the Corinthians they raigned without Paul and their godly teachers But the Apostle wisheth they were indeed Kings or did indeed raigne Why bearest thou the name of a King and canst not rule thy passions Thirdly diuers vses for instructions may bee hence gathered for First we should hence learne to honour poore Christians They are spirituall Kings as well as the Kings of the earth and wee knowe what a stirre wee would make to entertaine the Kings of this world Iam. 2.5 Secondly wee should hence bee stirred vp in desire after this Kingdome to pray for it that it may come and that God would count vs worthy of such a Kingdom Math. 6. 2. Thes. 1.5 and to this end wee should looke to two things First that we seeke this kingdome first aboue all other things Mat. 6. Secondly that we should refuse no paines nor handship for the entertainment of true godlines This Kingdom of heauen should suffer violence and the violent only will take it by force It is an easy thing for Iohn to be a partner in the patience of the bretheren when he is a partner with them in the Kingdom of Iesus Christ Reuel 1.9 It is no great thing men can suffer if wee consider it is for a Kingdome and the want of outward things should the lesse trouble vs if God make vs so rich in spirituall things Thirdly wee should hence especially learne to liue in this world like Kings and this Christians should shew First by declaring their conquest ouer the passions and desires of their owne hearts It is a royall quality in a Christian to bee able to shew all meeknes of minde and temper and sobriety in being able to deny vnto himselfe what may not bee had without sinne or offence Hee that winnes the conquest ouer his owne heart is greater then hee that winnes a City Secondly putting on the Lord Iesus The righteousnes of Christ is the robe of a Christian and since all the life of a Christian is a high feast hee should alwaies put on his robe to distinguish him from all other men and this righteousnes is both the imputed righteousnes of Christ as also the inherent vertues of Christ. Thirdly by seruing the publick Kings are the common treasure of the subiects
respects there is and in some respects there is not It is true that in respect of the ignorance yet vpon godly men in this life they may say as it is in Iob 19.8 God hath set darknes in our paths and fenced vp our waies or Iob 37.19 Teach vs what wee shall say vnto him for we cannot order ourselues because of darknes sometimes in their afflictions they may say as aforesaid But yet not withstanding there is great difference betweene the state of the godly and the state of the wicked for First the godly are deliuered from vtter darknes altogether Secondly for their darknes in this life it is true they may bee subiect to such darknes as cloudes may make or an Eclipse but the night is cleane passed with them Rom. 13.12 Thirdly though they haue darknes yet they are not vnder the power of darknes Col. 1.13 He that beleeueth cannot abide in darknes but is getting out as one made free and set at liberty Fourthly their darknes is not a grosse and palpable darknes they can see their way and are all taught of God It is no darknes can hinder their saluation Fiftly though their afflictions may increase vpon them yet God will not forsake them but wil shew them great lights the Lord wil be light vnto them for comfort for the present and will send them the light of deliuerance in due time Sixtly they haue their Patent drawn sealed and deliuered them wherby they are appointed to enioy vnspeakeable light and an absolute freedome from all darknes They are children of light and are borne to singular priuiledges in that respect the time will come when there shall be no ignorance no affliction no discomfort any more Thus of their misery and so of the estate from which they are called Now followeth to bee considered their happines to which they are called exprest by the metaphoricall tearme of light and commended by the Epitheton of maruelous Light Light is either vncreated or created The vncreated light is the shining essence of God infinitely aboue the shining light of the Sunne Thus God is light and dwels in that vnapprochable light 1. Iohn 1.6 1. Tim. 6.16 The created light is that which is made and begotten by God whence he is called The Father of lights Iam. 1.17 and this created light is either naturall or spirituall Naturall is the light of the Sunne in the firmament The spirituall light since the fall was all collected and seated in Christ. As God gathered the light of the two first daies and placed it in the body of the Sunne as the originall vessell of light so did the Lord collect and gather the light together after man had falne and placed it in Christ that hee as the Sun of righteousnes might bee the fountaine of light vnto the spirituall world And thus Christ is said to be light Iohn 8.12 the light of the world that lighteneth euery man that commeth into the world Ioh. 1.9 The beams of this light in Christ are diffused all abroad vpon men and so the light communicated from Christ is either temporall or eternall Temporall light is either the blessing of God in Christ making the outward estates of God's seruants glorious and prosperous Iob 29.3 Hest. 8.16 Or else it is that light that shines vpon the soules of men which must bee distinguished according to the instruments of conuaying or receiuing it The instrument of conuaying it is outwardly the Law and the Gospell and inwardly the Spirit of Christ. The instrument of receiuing it in respect of the general will of God is the vnderstanding or in respect of the promise of grace it is faith The Law is a light Pro. 6.23 of the light of the Gospell 2. Tim. 1.10 2. Cor. 4.6 Knowledge is light Acts 26.18 and of the light of faith Iohn 8.12 Eternall light is the light of heauen where the inheritance of the Saints lieth Col. 1.12 Reuelat. 18.19 It is the spiritual light vpon the soules of men the light of knowledge and faith is heer specially meant which is conuayed and increased by the Gospell Doct. The point then hence is cleer that God's seruants in comparison of their former condition are brought into great light The spirituall light shineth vpon euery one that is to bee conuerted Acts 26.18 God hath promised light to euery penitent sinner Iob 33.28 30. Esay 42.16 And Christ was giuen to bee the light both of Iewes and Gentiles Esay 42.7 and 49.6 Hence it is that Christians are said to be the children of light Luke 16.18 Iohn 12.36 yea light it selfe Eph. 5.6 the lights of the world Phil. 2.15 And thus they are so by reason of the light of Iesus Christ shining in their harts through the knowledge and belief of the Gospell All the world is like vnto Aegypt smitten with darknes and the Godly are like the children of Israel in Goshen Vse The vse may bee first for instruction to the Godly since they are called to such light by Christ they should 1. Beleeue in the light since they see now what they do they should establish their hearts in the first place in the assurance of God's loue since his shining fauour sheweth it selfe in the Gospell 2. They should doo the works that belong to the light they may now see what to doo and therefore ought not to be idle but to work while they haue the light 1. Iohn 2.8 And to that end they should daily come to the light that it may bee manifest that their works are wrought in God Iohn 3.21 And they should now abound in all goodnes and iustice or righteousnes truth Eph. 5.8 9. prouing what that acceptable will of God is verse 10. 3. They should therefore cast away the works of darknes and haue no fellowship with the children of the night but rather reprooue them Eph. 5 7. to 14. For what fellowshippe between light and darknes 2. Cor. 6.17 4. They should in all difficulties and ignorances pray to God to shew forth his light and truth seeing they are called to light Psalm 43.3 Vse 2. Secondly godly men should hence be comforted and that in diuers respects First though they may haue many distresses in their estates yet light is risen to their soules though they may for a season suffer some eclipse of their comfort yet light is sowne for the righteous and ioy for the vpright in heart Psal. 97.11 And the more they should bee glad of their portion in light when they behold the daily ruines of vngodly men The light of the righteous reioiceth when the lamp of the wicked is put out Pro. 13.9 In 2. Cor. 4.4 6. there are three reasons of consolations assigned First the light we haue should comfort vs if we consider how many men haue their mindes blinded by the god of this world and of those many of them great wise and learned men Secondly if we consider what darknes we haue liued in God
for vs in all places 3. Because if a man vndertake to answere them by words he is in danger to be prouoked to speak vnaduisedly and so may prooue like those fools whom he reproues Pro. 26.5 4. Because the naturall conscience of the wicked is as it were feared to take notice of a good conuersation and will struggle and resist within the wicked man so as hee cannot so securely vent his reproaches 5. Because it is a way that brings most peace and comfort to ones owne heart If he deale with them by words his heart may afterwards smite him for some absurdity or other he hath committed whereas he is safe that fights against them by his good works 6. Because it is the surest way of reuenge to ouercome their euill with goodnes especially if thou canst get but the aduantages to doo good to them that reproach thee Rom. 12.18 19. Vse The sound consideration of this truth should subdue in vs that ouer-eager desire of answering such as wrong vs by bitter words or works of reuenge yea it should compell vpon vs a consultation whether it bee best to deale with them at all by words God's way is by works and thou must get a great deal of temperance and wisdome if thou think thy self able to confute them throughly by words It is true also that in some cases wee may resort to the Magistrate to punish them that abuse vs but yet still this counsell of God that bids vs silence them by well-dooing should intimate that other courses must bee vsed with much caution and without rashnes or confidence in them Secondly this may reprooue that vnquietnes and impatience which is found in some Christians when they are reproached and wronged they are much vexed at the indignities offred to them and think it strange that wicked men should not cease traducing of their names whereas perhaps if they examine themselues they may finde that they haue not vsed the meanes to still them they haue not muzzled these dogs and therefore no wonder if they bark and bite too and muzzled we see heer they will not bee but by their good workes And therefore if they bee barren and vnfruitfull they must take notice of the fault in themselues There are other things that may be noted out of these words but I will onely touch them as Doct. 7. That onely foolish men doo reproach godly men Such as reuile and censure many are vsually either openly carnall men as they were drunkeards that reproached Dauid and Abiects Psalm 35.15 and 69.13 They were either fools or the children of fools but viler they were than the earth that had Iob in derision Iob 30.1 8. men that ranne into excesse of riot as the Apostle writeth 1. Pet. 4.5 or else hypocrites that haue nothing in them but words and empty shewes Or if at any time there bee a sinne found in godly men it is in such as are but babes and look like carnall men and haue a great deal of their naturall folly and madnes vnsubdued in them 1. Cor. 3.1 2 3. But for the most part it is a fault found onely in wicked men Doct. 8. That it is a great pain to a wicked man to bee restrained from reproaches hee is as much vexed when hee cannot or dare not speak euill of godly men as a dogge or an oxe is when hee is muzzled Doct. 9. That the good life of godly men may silence wicked men and yet not make them leaue their wickednes hee doth not say that by well-doing they may winne ignorant and foolish men It is true that sometimes a good conuersation may winne them as 1. Pet. 3.1 2. and before verse 12. Yet ordinarily they will doo wickedly euen in the Land of vprightnes Esay 26.10 Verse 16. As free and not vsing your liberty for a cloke of malitiousnes but as the seruants of God IN the two former verses he confirms the exhortation by reasons in this he answers an obiection The obiection seems to be that Christians are made free by Christ and therefore are not to bee tied with the bonds of humane ordinances or subiection to men The Apostle answereth that it is true that Christians are made free-men but so as they must not vse their freedome as a cloak of malitiousnes and the liberty of sinning either against God or men for they are still God's seruants and bound to doo what he would haue them to do and so consequently to obey Magistrates since GOD requires them so to doo So that in this verse hee intreats of Christian liberty And so first hee grants the vse of it or the right of it in these words As free Secondly he remoues the abuse of it in these words Not vsing your liberty as a cloke of malitiousnes And thirdly he giues a reason of his remoueall Because they are the seruants of God still In the first part you must consider what he granteth viz that they are free Secondly how far he grants it viz. that they are as free Free Freedome is either ciuill or spirituall Ciuill freedom is when a seruant is manumitted or made free that was an apprentise or bond-slaue before and so when a stranger is admitted to the right of a City or a Common-wealth or the like The spirituall freedome is that estate which Christians do enioy by God's fauour in Christ after their calling It is a spirituall manumission or freedom that is heer meant and this is called Christian liberty partly because it is a freedome that we haue onely by Christ and partly because it is a freedome now onely enioyed by Christians and no other men in the world Christian liberty is one of the great gifts or endowments bestowed vpon the Church by Christ. It is not amisse to reckon vp all the gifts in order that the relation which this gift hath to the rest may appear The gifts then that Christ hath bestowed vpon Christians are these First their ransome paid vnto God for their redemption Secondly their vocation by the Gospell calling them out of the world into the Church Thirdly the holy Ghost which hee sends into their hearts Fourthly their iustification imputing his owne righteousnes and procuring forgiuenesse of all their sins Fiftly their sanctification by which hee giues them new natures Sixtly their adoption by which they are made the sons of God Seuenthly their Christian liberty by which they are freed from all former bondage and enioy great priuiledges this is a fruit of their adoption Eightthly consolation refreshing their hearts in all estates especially by the comforts of his Word Ninthly the gift of perseuerance by which tey are kept from falling away Lastly an immortall and vndefiled inheritance in heauen after they are dead Christian liberty is either the liberty of grace in this life or the liberty of glory after this life The liberty of glory concerns either the soule or the body The glory or liberty of the soule is the freeing of it from all
we are free in respect of things indifferent and all things are indifferent that are neyther commanded nor forbidden in the Word of God all the restraints that in the time of the old Testament lay vpon any creature are now taken off so as all the creatures of God are good and lawfull All things are pure to the pure Titus 1.15 1. Tim. 4.4 Rom. 14. so are dayes meates garments c. So as now Christians may vse them or omit them freely note what I say vse as well as omit For some are so singular or simple as to thinke Christian liberty doth onely make reference to omit but not to vse meates garments dayes or indifferent ceremonies whereas they restraine Christian liberty that forbid the vse of those indifferent things as well as they that dislike the omitting onely in vsing men must take heede as hath beene shewed before of the opinion of merit worship or necessity to holinesse or saluation which is that which is condemned by the Apostles Vses The vse may bee first for humiliation to wicked men for hereby is implyed that they are in great bondage and not free for howsoeuer it is true that euery wicked man in Christian Churches is freed from that yoake of Moses lawes yet in all the rest they are in danger still and bondage They stand bound by the couenāt of works to the absolute keeping of the Law because none haue the benefit of the new couenant till they be in the same and so all their faylings of the perfect fulfilling of the Law are imputed to them and they are vnder the execration and all the curses of the Law They are in bondage to the tyranny of their owne sinnes and haue the diuels intrenched in strong holdes in their soules They would bee troubled to know that the diuell did possesse their bodies and yet do not consider that the diuell doth certainely possesse their soules euery wicked man is possessed Besides they are in bondage by these seruile feares they dare not set their hearts in Gods sight It is a death to them nor dare they for Religions sake displease men and the feare of death is like a continuall death to them and for all this they are neuer helped till their hearts be turned to God Secondly we may hence gather the difference betweene the liberty of the new Testament and that in the old In the old Testament godly men were free from the rigour and curse of the Law and from the dominion of sinne and power of the diuels and from seruile feares onely in the new Testament there are these three things added 1. That the doctrine of liberty in the former things is more cleere and more generally reuealed 2. That wee are freed from the Mosaicall Lawes 3. That wee haue liberty in things indifferent A third vse may be for instruction to teach men to try their interest to this freedome For such men onely are made free that beleeue in Christ Iohn 1.12 and resolue to continue in the Word Iohn 8.31 and are weary and heauy loaden Mat. 11.29 and are throughly turned to God 2. Cor. 3.16 17. Lastly our Christian liberty may bee a great comfort to our hearts if we consider seriously the great miseries wee are freed from and the great priuiledges we are freed to and the rather because our freedome proceedes from the tender mercy of God Luke 1.78 and was purchased at a deare rate by Christ 1. Pet. 1.18 and the Patent of it is sealed by the holy Ghost Eph. 1.13 and also because it is graunted to none but the sonnes of God As free These words restraine the grant of our liberty and shew that though we bee made truly free by God yet in diuers respects wee are but as free rather like freemen then so indeed and so we are but as free First in respect of others for by the iudgement of others no freeman can bee knowne infallibly but onely in the coniecture of charity Secondly in respect of our selues and so we are but as free 1. In respect of the rigour of the Law For most Christians through ignorance and vnbeliefe liue vnder the bondage of Legall perfection and so discerne not that vprightnes in the Gospel is accepted in steade of perfection 2. In respect of the malediction of the Law so many Christians are but as free First because they doubt of Gods fauour Secondly because though the curse be remoued yet the things that are cursed are not remoued for the matter of affliction is still the same in respect of which our life may bee said to bee hid with God Colo. 3.3 3. In respect of the power of sin For though the dominion of sinne be taken off yet sinne rebells in the most godly and many times preuailes in a great degree through their security or infirmities Rom. 7. Fourthly in respect of things indifferent whether we respect God or our selues God hath freed vs in respect of right but restrained vs in respect of vse by a threefold commandement viz. of faith of charitie and of obedience to Magistrates The commandement of faith bindes vs not to vse our liberty vnlesse we be fully perswaded of our right that is in things we may either doe or omit at our owne pleasures Rom. 14.6 The commandement of charity in things we may either doe or omit at our pleasure bindes vs not to vse our liberty when the weake brother will bee offended The commandement of obedience bindes vs to submit the vse of things indifferent to the commandement of the Magistrate so as if the Magistrate make ordinances about the vse or restraint of things indifferent God hath bid vs to obey those ordinances and so though we be free still in respect of our right yet we are not now free in respect of the vses of them Againe many Christians binde themselues where God bindeth not sometimes by thinking things indifferent to be vnlawfull and sometimes by thinking themselues free to leaue them but not to vse them Lastly seruile feares doe much darken the glory of Christian liberty in the hearts of many Christians whilst through ignorance or wilfull vnbelief they trouble themselues with conceits that God doth not accept their seruice or when they admit too much respect fear of the displeasure of men or when they vse not the meanes to beare the feare of death in themselues Vse And therefore the vse should bee to teach Christians so to study the doctrine of Christian liberty and so to attend the informing reforming of their own hearts that they may no longer restraine their own liberty in any part of it and withal since in some things we are not fully freed in this life they should the more earnestly stire vp themselues to hope for and long for that glorious perfect liberty in heauen purchased by Iesus Christ. Not vsing your liberty as a cloak of maliciousnes In these words the Apostle remoues the abuse of their liberty The word
Prouer. 13.19 And whereas there is no peace to the wicked the righteous is at peace with God with Angels with the creatures and with all godly men Fourthly because it is the most durable life for the fear of the Lord prolongeth the daies but the yeers of the wicked shall be shortned Pro. 10.27 30. The way of righteousnes is life and in the path-way thereof is no death Prouerbs 12.28 As a whirl-winde so is the wicked seen no more but the righteous is an euerlasting foundation Prouer. 10.25 Fiftly because it is a life that ends the best of all mens liues for the wicked is driuen away in his wickednes but the righteous hath hope in his death and great hope too hauing the promises of a better life and so much glory as the eye of mortall man neuer saw nor ear of man heard nor came into the hart of a naturall man Pro. 14.32 1. Tim. 6. 1. Cor. 2.9 Sixtly because righteousnes is more proper to the soule What is riches or honour or any outward thing to the soule of a man or what shall it profit a man to prouide for the whole world to be his estate if hee prouide not grace for his soule Riches profit but the outward estates of a man whereas righteousnes profits the man himselfe And therefore Adam's losse was greater in losing his innocency than in losing of Paradise What can it profit a man to haue all other things good about him if he be not good himself Vse The vse should bee first for triall Men should throughly search themselues whether they be indeed righteous men and the more carefully should they search because the most righteous on earth haue their many ignorances and frailties There is no man but sinneth daily and in many things and besides a man may attaine to some kinde of righteousnes and yet not enter into the Kingdome of heauen as there is a generation that are pure in their owne eies and yet are not clensed from their sinnes And the Pharises had a righteousnes that had many praises they gaue alms and fasted and praied long praiers and did that which was warrantable in respect of the Law outwardly and yet if our righteousnes exceed not the righteousnes of the Scribes and Pharises we cannot enter into the Kingdome of heauen Quest. But how may a man knowe all his infirmities notwithstanding hee bee truely righteous and haue such a righteousnes as doth exceed the righteousnes of the Scribes and Pharises Ans. For answer heerunto I will cast the signes of a righteous man into two ranks First such as describe him in himself secondly such as describe him in the difference from Pharisaicall righteousnesse The signes that describe him in himself either appeare vpon him in his infancy or in his ripe age In the very infancy of the iust man euen when God first changeth his heart and clenseth him and raiseth him vp to liue righteously there bee diuers things by which hee may discern the truth of his sanctification as First by the dissoluing of the stoninesse of his heart When God comes effectually to clense a man hee takes away the stony heart out of the body and giues him a heart of flesh he may feele his heart melt within him especially when hee stands before the Lord when the Lord is fashioning of him for himself by his Ordinances Ezech. 36.25 26. Hee hath a new heart that hath not a stony heart Secondly by the rising of the day starre in his heart The Father of lights when he reneweth the heart of a man causeth a sudden heauenly light as it were a starre to shine in the vnderstanding by vertue of which men see more into the mysteries of Religion in that first moment than they did all the daies of their life before This is that new spirit the Prophet speaks of Hee that sate in darknes before now sees a great light he sees and wonders at diuine things in Religion whereas before hee was a sot and vnderstood nothing with any power or life and by the comforts of this light he can heare as the Learned vnderstands doctrine in a moment which before was altogether harsh and dark vnto him 2. Peter 1.19 Ezechiel 36.28 Psalm 119.130 Mathew 4.16 Esay 50.4 Thirdly by his vehement desire to righteousnes or after righteousnes Mathew 5.5 Which hee shewes many waies as by the loathing of himself for his want of righteousnes and for all his wayes that were not good Ezech. 36.35 and by his estimation of righteousnes aboue riches all worldly things Psalm 3.8 9. and by his affectionate enquiry after directions for righteousnes Men and brethren what shall we doo to be saued Acts 2.37 and by his longing after the Word of truth by which he may learn righteousnes Fourthly by his estimation of righteousnes in others he honours them that fear the Lord as the onely Noble Ones all his delight is in them and he loues them and longs after them for righteousnes sake Fiftly by the couenant he makes in his heart about righteousnes he not onely consents to obey Esay 1.19 but hires himself as a seruant to righteousnes resoluing to liue to righteousnes and spend not an houre in a day but a life in the seruice of righteousnes Rom. 6.13 18. And as the righteous man growes more strong and better acquainted with God and his Ordinances and the works of righteousnes other signes break-out vpon him which doo infallibly prooue the happinesse of his condition such as are First vexation in his soule at the wickednes and vnrighteousnes of others 2. Pet. 2.8 Secondly reioycing with ioy vnspeakable and glorious when he feels the comforts of GOD's presence and begins to see some euidence of Gods loue to him in Christ 1. Pet. 1.9 Thirdly the personall and passionate loue of the Lord Iesus Christ the Fountain of righteousnes though hee neuer saw him in the flesh esteeming him aboue all persons and things 1. Peter 1.9 Phil. 3.8 9. longing after his comming with great striuings of affections 2. Cor. 5. 2. Tim. 4.8 c. Fourthly flourishing like a Palm-tree when he is planted in the House of the Lord and enioyes powerfull means in the House of his God growing like the Willowes by the water-courses Psalm 92.12 13. and 1.3 Fiftly resolution to suffer any thing for righteousnes sake Mat. 5.12 so as hee will forsake father or mother house or lands yea life it self rather than forsake the truth and the good way of God Mat. 16.23 Mark 10.29 Sixtly he liues by faith The iust liues by faith In all estates of life he casteth his cares and himself vpon God trusting on the merits of Iesus Christ and is in nothing carefull but patiently waits vpon God Gal. 2.2 Heb. 10.38 Gal. 3.11 And thus he is described in himself Now his righteousnes is distinguished from the righteousnes of the Scribes and Pharises by diuers signes and marks as First in the ends of it
such an order in his worldly estate or outward estate that he may prouide to serue the Lord without distraction abstayning from all things that may entangle him or interrupt him Eph. 5.16 1. Cor. 7.29 35. and 9.28 2. Tim. 2.4 Hee must prouide to him time for God's seruice and for commerce and fellowship with the godly and for works of mercy Thirdly hee must bee wise for himselfe that is hee must in all the meanes he vseth for or in religion especially apply what hee can for his owne vse and study himself and to vnderstand his own way and prouide whatsoeuer he doe for his iustification and sanctification and finall saluation Pro. 9.12 and 14.8 And to this end he must meddle with his owne busines and take heed of being a busie-body in other mens matters so much as in his thoughts 1. Thes. 4.11 12. And hee must also auoid vaine ianglings and doubtfull disputations in religion and quarrels that tend not to his edification but to shew wit or science Tit. 3.9 1. Tim. 6.20 2. Tim. 2.23 And he must keepe his eye straight vpon the mark to proceed directly and distinctly in building himselfe vp in knowledge and grace not losing his time or going about but keeping a straight path to supply what he wants and growe in what hee hath Prou. 4.25 Ierem. 31.32 Hee must take heed of vncertaine running but bee sure to take accounts of himselfe for all his courses to see that hee goe very straight towards the mark and finally he must not respect company to goe the pase of other men but runne as if hee alone were to obtaine striuing to excell 1. Cor. 9.24 and 14.12 Fourthly he must esteeme the Word aboue all treasures Psal. 119.72 Math. 13. and take hold of the instruction thereof as that must bee the very life of his life Pr. 4.13 For by the word doth God sanctify vs and make vs righteous Iohn 17. And he must order his whole course of life so as that he may see the meanes of all his actions from the Word he must liue by the rules of Scripture that will liue righteously Gal. 6.16 Now that hee may doe thus he must looke to diuers things First that hee place no confidence in the flesh neither trusting vpon his own wit nor carnal reason nor gifts nor yet yeelding himselfe to bee a seruant to any mans humour or opinions or example or commandement Secondly hee must prouide to liue so as hee suffer not a famine of the powerfull preaching of the Word hee must labour for the meat that perisheth not Iohn 6.27 and so exercise himself in the Word morning and euening that the Word may dwell plenteously in him Psal. 1.2 Col. 3.16 Thirdly hee must take heed of adding any more sinnes or duties then are discouered in the Word and of detracting from any thing that is forbidden or required there Psal. 30.6 detesting conceitednes and singularity hauing his conuersation in all meeknes of wisdome Iam. 3.13 Fiftly hee must dayly lift vp his heart to God to seek a way of him whose glory it is to teach to profit and who giueth his Spirit to lead men in the paths of Righteousnes Psal. 23. Esay 48.17 Sixtly hee must remember the Sabbath day to sanctifie it For this will bee both the meanes and the signes of his Sanctification and true righteousnes It is the market-day for the soule Esay 58.13 14. Exod. 31.13 c. Seuenthly he must haste to the comming of Christ hee must dispatch his work as fast as hee can and to this end hee must cast about to find out waies of well-doing and when hee hath any proiects or opportunities of well-doing hee must not delay but with heart and readines finish his work This is to seeke righteousnes and to haste to it Esay 16.5 Amos 5.14 Thus he must obserue to doe as the phrase was Deut. 5.22 Eightthly it will bee a great help vnto him if hee get into the way of good men and walk with the wise sorting himselfe with discreet and sincere Christians Pro. 2.20 Ninthly hee must keepe his heart with all diligence For thereout commeth life Hee must carefully resist the beginnings of sinne within and auoid those secret and spirituall dalliances of the soule with inward corruptions and temptations and withall take heed of secret hypocrisy in suffering his heart to bee absent when God is to bee serued Pro. 4.23 For thereby he may lose what he worketh if his spirit bee not without that guile Tenthly all that knowe the happines of a righteous life should striue to amend those defects which are found euen in the better sort of people that so their life at length may answer to the end of Christs death and therefore wee should examine our selues throughly The defects and faylings found in the liues of righteous men may be referred to two heads First for either they faile in the parts of righteousnes Secondly or in the manner of well-doing In the parts of righteousnes there are great failings whether we respect the first or second table I will briefely touch the principall defects which are obserued and complayned of in Christians in both tables In the first table men faile either in the knowledge of God or in the affections to God or in the seruice to God First for knowledge how little doe many men know of Gods praises and glory that might bee knowne and how far are many from a right conceit of God when they come to think of him or to worship him Secondly in the most there is a great want in the exercise both of the feare of God and trust in God men haue not such awfull thoughts of God as they should haue nor doe they tremble so as they shold at his iudgemēts that are in the world Psal. 4.4 Heb. 2. vlt. Dan. 6.26 And for the trust in God men are specially faulty that they doe not commit their waies daily to GOD for assistance and successe in all estates resting vpon him alone as they ought to doe Thirdly ioying and delighting our selues in GOD is hardly found in any and yet no wife should take such continual delight in her husband to solace her selfe with him as a Christian ought to doe with God Psal. 37.4 and 68.3 4. Phil. 4.4 Fourthly in the seruice of God there are diuers defects as 1. Some neglect the priuate reading of the Scriptures who ought to excercise themselues therein day and night Psal. 1.2 1. In prayer some haue not the gift of prayer nor seeke it and prayer for others is extremely neglected contrary to Gods expresse commandement that enioynes vs to pray one for another in many Scriptures 3. Praysing of God in our discourses as becommeth his great glory in his works where is this found and yet required at our hands and at the hands of all people and that which we should doe with an whole heart and while we liue Psal. 96.6 7 8. and 63.4 and
to the very ends of the earth Micah 5.4 For he was not onely to raise vp the Tribes of Israel but to be a light to the Gentiles and giueth saluation to the ends of the earth Esay 49.6 Fourthly because he is great in skill and power in skill because though he haue such great flocks yet he knowes all his sheep particularly and calls them all by their names Iohn 10.3 And so hee knowes all their wants and diseases too and all the waies to help and cure them In power because hee hath a mighty Arme Esay 40.10 11. And hee stands and friends them in the strength of Iehoua and in the Maiesty of the Name of the Lord his God Micah 5.4 And besides hee shewes it in his ability to driue away from his flocks euen those hurtfull beasts that other shepheards cannot resist If a Lion or the hungry Lion roar after his prey hee will not care for the voice of a multitude of shepheards called out against him saith the Prophet Esay 31.4 yet this Shepheard alone with his voice can make the fiercest Lion leaue his prey and runne away He can make the Diuels flee and restrain the rage of cruell Tyrants Fiftly because he is a Prince aswell as a Shepheard Other shepheards are vsually no more than ordinary men but he is a great Prince and therefore must needs be a great Shepheard Ezech. 34.23 Sixtly because he is the Arch-Shepheard the Prince of shepheards He vnder whose authority all other shepheards are and to whom they must giue accounts 1. Pet. 5.4 Thus of the attributes giuen to this Shepheard The happinesse of those that liue vnder the gouernment of such a Shepheard followes First he will feed them as a shepheard doth his flock they that wait vpon the Lord shall bee fed Psalm 37.3 And thus chiefly hee will feed their soules they shall grow and eat and finde pasture Iohn 10.9 He will feed them with knowledge and vnderstanding Ier. 3.15 and with such food as will breed life and life in more abundance Iohn 10.10 They shall neither hunger nor thirst He that hath mercy on them shall lead them by the Springs of water he shall guide them those Springs of water are his Ordinances Esay 49.10 and their pasture is fat pasture Ezech. 34.14 The chief feeding-place is his holy Hill the Temple and Sanctuary and â—hat shall bee a blessing to his floâ—â— there shall bee showres of blessings in their seasons Ezech. 34.26 He doth not feede in the fields and Desarts but with a more excellent feeding he feeds them in his garden in the very beds of spices euery doctrine being as a seuerall spice and the whole summe together as a bed of spices Cant. 6.2 3. The Prophet Dauid seems to resemble powerfull and florishing doctrine to greene pastures and the secret and sweet comforts of the Sacraments to still waters Psalme 23.2 Secondly he will tend and keepe them so as 1. The wilde beasts shall not teare them Tyrants Hereticks diâ—â—ls shall not make a pray of them Ezecâ— 34.25 so as they should dwell safe though they were in the wildernes and sleepe in the woods Ezech. 34.25 28. Though they walke thorow the valley of death they neede not feare Psalme 23.4 2. Hee will iudge the Ramms and the Goats that push at them that is hee will reuenge the wrongs are done vnto them by such as liue in the same churches with them that reproch or oppose them Ezech. 34.17 c. 3. The Sun shall not smite them Esay 49.10 that is the wrath and anger of God shall not afflict their spirits but they shall lie downe in great rest and tranquillity of conscience Ezech. 34.13 4. If they fall into diseases he will giue them such medicines as shall refresh their soules Psal. 23.3 5. They shall want nothing Psal. 23.1 6. None of them shall bee lacking hee will keepe all that are giuen to him no man shall take them out of his hands Iohn 10.29 Ierem. â—3 4 7. Hee will order them not by force and cruelty but by iudgements Ezech. 34.16 shewing a due respect of the seuerall ages and conditionâ— of his sheepe Esay 40.11 8. Hee will goe in and out before them himselfe and they shall follow him and he will leade them in the paths of righteousnes Iohn 10.4 Psal. 23.3 9. Hee will doe more for them then any Shepheard did for his flock hee will make them liue euer he will giue them eternall life Ioh. 10.29 10. Lastly all this is the more comfortable because hee hath tied himselfe by couenant for his sheepe to doe all this for them Ezech. 34.25 Vse The vse should be for instruction and so both to Ministers and to the people First to Ministers They should heer learn to be wonderfull carefull of the finding feeding of the flocks committed to their charge seeing Christ ordinarily and externally doth administer this work by their seruice If they bee not carefull they dishonour as much as lieth in them the office of Christ The feeding which vnder Christ on Gods holy hil they should prouide for the people is the chiefe blessing of the life of a penitent sinner Iohn 21. 1. Pet. 5.2 Secondly to the people The people that are good should hence learne 1. To pray to CHRIST to shewe them where hee feedes that they may bee directed to the fertill pastures of some powerfull Ministery 2. To trust vpon Christ for all things necessary for their soules Since God hath appointed him as the Shepheard of our soules wee should glorify his office by beleeuing in him and relying vpon him neuer sheepe had a better shepheard and therefore wee neede not feare any more nor bee dismaied Psalme 37.3 Ierem. 23.4 3. Our hearts should bee set vpon the house of Christ and vpon his Word as the food of our soules wee should run to Church with great willingnes and appetite as the sheepe doe to their foddering places 4. When wee finde good pasture and safe feeding wee should be wonderfull thankfull and seeke all his praise with ioyfull hearts Psal. 79. vlt. and 100. 5. Wee should submit our selues to the Ministers of the assemblies whose words are like goades and like nailes fastened because they are giuen by this our Shepherd Eccles. 12.11 6. If the spirituall Assyrian break into the Church of Christ we should remember that if seuen Shepheards and eight principall men bee raysed vp against him he shal be driuen away Mich. 5.5 But withall wee must take heede and looke to it that wee be right sheepe of his pasture For there are multitudes in the flocks of Christ that hee will not feede hee takes no care of them but saith of them That that will die let it dye And as a shepheard separateth the goates from the sheepe so will Christ separate a world of wicked vngodly men from the good though they now be often folded together in one assembly It is the poore of the flock onely that