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
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
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
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
proue like a festered sore Malice is like leauen a little of it will sowre the whole lumpe It is like Poyson a drop may spoyle vs. It is like a coale of fire within it wants nothing but the Diuell to blow it and â—hen into what a flame may it kindle And therefore wee should all looke to our hearts to see that we be free from Malice and looke to our waies that we be guiltie of no kinde of Guile Such as are reconciled should note this point to see to it that they keepe not the least drop of the poysonfull grudge in their hearts It is not enough that they say daily they will forgiue or can receiue the Sacrament For if they cannot respect them with a free heart without reseruation they are still infected with the disease of Malice Hypocrisie The third sinne to be auoided is Hypocrisie Concerning Hypocrisie I propound two things to be considered First how many waies men commit Hypocrisie Secondly what reasons there are to disswade vs from Hypocrisie For the first the Scriptures discouer many waies of the practice of Hypocrisie In the 23 of Matthew our Sauiour notes eight wayes of being guilty of Hypocrisie 1. To say and not doe vers 3. 2. To require much of others and pleade for great things to be done by others and not at all do it our selues as we prescribe it to others verse 4. 3. To doe what we doe to be seene of men vers 5. This is at large opened Math. 6.1 to the middle of the chapter 4. To affect greatnesse in the respects and entertainments of others v. 6. to 1â— 5. To do duties of Religion of purpose to hide some foule sin v. 14. 6. To be curious and strict in small matters and neglect the greater duties verses 23 24. 7. To be carefull to auoid outward faults and to make no Conscience of the inward foulnesse of the heart verses 25 27. 8. To commend and magnifie the godly absent or of former ages and to hate and abuse the godly present and of our owne times v. 29. to 36. There are diuers other Hypocritical practices noted in other Scripture as 9. To serue God outwardly and yet our hearts to be carried away with vile distractions Esay 28.13 This is a chiefe Hypocrisie to be auoided in such as come to the word 10. To pray only in the time of sicknes or danger when we are forced to it and to shew no loue of prayer or delight in God in time of prosperity or deliuerance Iob. 27.8 9. 11. To iudge others seuerely for smaller faults and to bee guilty themselues of greater crimes Math. 7.5 12. To bee iust ouermuch I meane to make sins where God makes none Luke 13.15 13. To be conuinced in his owne Conscience and yet not confesse it nor yeelde though they know the Truth Luke 12.56 57 c. Thus of the diuers waies of Hypocrisie There are many reasons to declare the hatefulnesse of this sinne of Hypocrisie I will instance only in the reasons from the effects The effects of Hypocrisie are eyther first to others Or secondly to the Hypocrite himselfe First to others the Hypocrite is a continuall snare He walkes in a net that conuerseth with an Hypocrite Iob. 34.30 Secondly to himselfe the effects of Hypocrisie in the Hypocrite are both priuatiue and positiue The priuatiue effects which the Scripture instanceth in are chiefly three The first is that the Hypocrite loseth all his seruice of God In vaine do Hypocrites worship God Math. 15. Secondly he infecteth all his gifts and prayses Hypocrisie is like leauen Luke 12.1 It sowreth all gifts and graces a little of it will marre all his prayses and gifts whatsoeuer for the acceptation and vse of them Thirdly he loseth all reward of his good workes Math. 6.1 An Hypocrite may doe good workes though hee neuer doth them well and for the good he doth may haue his reward with men but this is all for from God he shall haue no reward The Positiue effects of Hypocrisie may be referred to two heads For some effects may fall vpon him and some effects must and will befall him The effects that may follow his Hypocrisie are three For first he is apt to be seduced by euill Spirits and the doctrine of Diuels An Hypocrite is in the greatest danger of most men to bee seduced into vile opinions 1. Tim. 4.1.2 Secondly he may fall into a spirit of slumber his conscience may be scared with an hot iron Thirdly hee may fall into most wofull terrors such a fearfulnesse may surprise the hypocrite that God may be to him as deuouring fire and as euerlasting burnings Esay 33.14 Iob 18.14 The effects that will certainly fall vpon the hypocrite are these which follow 1. Iudgement in his owne conscience He goes about as a condemned man for hee is alwaies condemned in himself 2. The discouery of all his villany for there is nothing hid in his intents and dealings but all shall be laid open Luke 12.1.2 3. The miscarrying of his hope The hope of the hypocrite shall perish Iob 8.11 to 16 and that with these aggrauations that his hope will perish first easily secondly speedily thirdly vnrecouerably Easily for God can destroy his hope as easily as the maid can sweep down the house of the spider with her besome Speedily for it will wither while it seems rooted and is yet green before any other herb yea though it growe vp yet it is like grasse on the house top Vnrecouerably for his hopes being but as the house of the spider they will be dashed down for euer and though he would lean to his house and take hould of it yet his hopes shall perish for euer and when this day comes his hopes shall bee as the giuing vp of the ghost 4. Strange punishments in his death and condemnation And therefore when our Sauiour Christ would expresse a speciall terrour in the plagues of especiall sinners he saith They shall haue their portion with hypâ—crites and workers of iniquity Matthew 24. and the last verse Iob 27.8 And these effects wil appear the more terrible if we consider that the Scriptures take off all the objections of hypocrites to shew that they bee left naked to the fury of God for all this will come vpon them Though they be many in number Iob 15.34 Though they be rich Iob 27 8. Though they triumph in all jollity now Iob. 20.5 Though they be yong or widows or fatherlesse Esay 9.17 Though they cry at their later end Iob 27.9 Though they doo many good deeds Mat. 6. Though their wickednes be yet hidden Luke 12.1.2 The vse may be first for information secondly for instruction and thirdly for consolation First for information and so it may shew vs First what to think of the great shewes of holiness mortification made in the Church of Rome Their fastings and their prohibition of marriage vows of chastity and wilfull
pouerty haue a shew of wisdome and piety in not sparing the flesh but the holy Ghost tels vs that all this is but hypocrisie 2. Tim. 4.1.2.3.4 Col. 2. vlt 2. How miserable the estate of multitudes of our owne people is by these signes wee may perceiue that the plague is wondefully spread in Israel There are whole congregations of hypocrites that is of men that say and doo not that come neer to God with their lips and their heart is far from him that seldome or neuer pray but when they be sick that regard not the inward foulnesse of their hearts so their liues bee either ciuill or euill but in secret Iob. 15.34 Isay. 9.17 Secondly for instruction and so it should teach vs all to beware of this leauen of Hypocrisie Luke 12.11 and if we would be thought to haue the true Wisedome from aboue then let vs shew it by our fruits that they may be without Hypocrisie Iam. 3.17 And for the better enforcing of this vse I will put you in minde of two things First the sorts of Hypocrisie you are most in danger of Secondly the remedies or preseruatiues against Hypocrisie The sorts are chiefly these 1. The distraction in Gods worship which is a most wofull fault and most common This was it was shewed before that so angred God Isaiah 28.13 2. Secondly the omission of priuate worship I meane to make a shew of Religion and the loue of God and yet neglect reading of the Scriptures prayers conference and secret communion with God This as was shewed will prouoke God to stop his eare at our crie because we do not pray at all times Iob. 27.8 9. 3. Neglect of mortification of inward sins and secret faults taking liberty so it be but sin in the heart or in secret This will vndoe thee for euer if thou looke not to it in time 4. Affectation of praise and credit with men to do our workes to be seene of men Now there are diuers rules to be obserued if we would not bee poysoned with the raigne of Hypocrisie 1. Keepe thy selfe in Gods presence forget not God Remember alwaies that his eyes are vpon thee Thus Dauid set the Lord alwaies before him Psalm 16.8 And this God commandeth Abraham to doe if he will bee vpright Gen. 17. â— 2. Thou must pray much and often to God to create a right Spirit in thee For by nature we haue all double and Hypocriticall harts Psal. 51.10 3. Keepe thy heart with all diligence watching daily resisting distractions wauering thoughts and forgetfulnesse And to this end mortifie the first beginnings of this sinne in thy heart mourne for it as soone as thou discernest it and iudge thy selfe seriously before God Iam. 4.8 Math. 23.26 4. In all matters of well doing bee as secret as may bee Matthew 6. both in Mercie Prayer Fasting Reading and the like 5. Be watchfull ouer thy owne waies and see to this point That thou be as carefull of all duties of Godlinesse in prosperitie as in aduersitie in health as in sicknesse Iob 27.9 10. 6. Conuerse with such as in whom thou discernest true Spirits without Guile and shun the company of open and known Hypocrites 7. Be not rash and easy to condemne other men for Hypocrites onely because they crosse thy opinions or humors or will or practice It is often obserued that rash censurers that vsually lash others as Hypocrites fall at length into some vile kinde of Hypocrisie themselues But may we not call an Hypocrite an Hypocrite Hypocrites are not all of one sort Some are close Hypocrites some are open The open Hypocrite thou maist shew thy dislike of his courses and auoide him But the close Hypocrite thou canst not discerne or not certainely and if thou follow thine owne coniectures thou maist somtimes condemne a dear childe of God and approue a detestable Hypocrite But how may the open Hypocrite be discerned By diuers signes First by an ordinary and vsuall affectation of the prayse of men in doing good duties When a man constantly sets himselfe out to the shew it is an apparant marke of a false heart Marke that I say an vsuall affectation Secondly if a man make a shew of the meanes of godlinesse or liking the meanes of godlinesse or of the persons that are godly and yet it bee manifest that he hates to be reformed liues in known grosse faults and being rebuked by the word or seruants of God will not reforme but carrieth a grudge at the parties that laboured his reformation This is an euident marke of an Hypocrite Now to judge these is no offence Thirdly It is a signe of an Hypocrite when a man will be godly and â—estrayned and zealous in some companies and in other company take liberty for grosse pâ—ophanenesse Lastly he that will be rid of Hypocrisie must looke to himselfe to keepe himself free from the causes of it and take heede that he be not bewitched in those things that haue bred hypocrisie in other men What is it can make a man an Hypocrite First somtimes feare will doe it as in time of trouble or persecution men to auoide dangers will play the Hypocrites Luke 12.1 2 3 4 5. Secondly sometimes desire to get credit and to bee well thought on especially when it is mixt with enuie at the respects of others driues some men headlong into Hypocriticall courses Math. 6. Thirdly sometimes men are emboldned vnto Hypocrisie by a secret perswasion that Christ will deferre his comming and they shall not of a long time be brought to account Matthew 24.48 50. Fourthly men fall into Hypocrisie for gaine to hide their wicked and deceitfull courses So the Pharises Math. 23.14 so 1. Tim. 4.2 7. Fiftly forgetfulnesse of God is a great cause of Hypocrisie and the raigne of it in many harts Iob 8 13. Sixtly Lust and some vile wickednesse driues many men and women into Hypocrisie 2. Tim. 3. These things we must take heede of and preserue our selues from them if euer we would not be wretched hypocrites before God Thirdly heer is also consolation to all the godly whom God hath kept vpright and free from this damned vice I mean from the raign of it for there is no man but hath some dregs of hypocrisie in him But how may a man knowe that hee is not an hypocrite By many signes First when a man had rather bee good than seem so Secondly when a man makes God his secret place striues desires secrecie to worship God Matthew 6. Thirdly when a man loues no sin but would fain be rid of euery sin and so hath respect to all Gods commandements Fourthly when a man confesseth his hypocrisie and mourns for it and striues against it Fiftly when a man accuseth himself for it to others whose respects he most desires Sixtly when a man keeps his heart close to the substance of godlinesse and labours
thou admittest of euill in thy tongue 1. Cor. 15.33 And if you bite and deuoure one another take heed you bee not consumed one of another Gal. 5.15 And if thou iudge thou shalt bee iudged Hee that is giuen much to censuring seldome or neuer scapes great censures him selfe Math. 7. Sixtly Besides also these courses will encrease vnto greater condemnation God may bee prouoked to take thee in hand and thou maiest be in danger to be plagued for it for euer in Hell Iam. 3.1 Seuenthly and if this euill vice growe in thee thou art fit to be cast out of the Communion of Saints men are charged to auoid thee and not to eat with thee 1. Cor. 5.11 And though that censure be not executed by the Church alwaies yet God many times makes such persons so lothsome that euery body auoids them as much as they can Eightthly further this very effect heer mentioned should perswade much with vs. It is a sinne that greatly hindereth the profit of the word bitter-tongued persons neuer grow much in religion For it is required that we should receiue the word with meeknes and lay aside all superfluity of maliciousnes such as this euill speaking in these kindes is Iam. 1.21 Lastly as men loue cursing so it shall come vnto them and as they loue not blessing so it shall be far from them Psal. 109.17 The vse should be both for Humiliation and for Instruction First for Humiliation It may greatly abase many Christians that are extreamly guilty of this sinne How hath this wickednesse preuailed in many places The way of peace few men haue knowne there is almost no meekenes but lying and flattering and censuring and rayling and slandering and reproach vpon reproach and back-biting euery where Yea what are the families of the most but as so many kennels of Curres such snarling and biting and prouoking one another Husbands bitter to their Wiues Wiues contentions like a continuall dropping Masters threatning their Seruants and Seruants answering again and cursing their Masters How are the liues of the most destitute of contentmâ—nt and their states of prosperitie euen by reason of this sinne But let all that feare God learne from henceforth to make more conscience of their words and refraine their lips from euill Quest. But what should a man doe to keepe himself free from this vice or that this fountaine of euill speaking may be dried vp Ans. He that would restraine himselfe from being guilty of back-biting iudging reuiling or any kinde of euill speaking must obserue such rules as these First He must learne to speake well to God and of godlinesse if we did study that holy language of speaking to God by prayer we would be easily fitted for the gouernment of our tongs toward men we speak ill to men because we pray but ill to God Secondly he must lay this rule vpon himselfe and watch to the performance of it he must studie to be quiet and meddle with his owne businesse and not meddle with the strife that belongs not to him resoluing that he will neuer suffer as a busie bodie in other mens matters 1. Thes. 4. 1. Pet. 4.15 Thirdly hee must keepe a Catalogue of his owne faults continually in his minde when we are so apt to taxe others it is because wee forget our owne wickednesse Fourthly his words must be few for in a multitude of words there cannot want sinne and vsually this sinne is neuer absent Fiftly he must not allow himselfe libertie to thinke euill A suspicious person will speake euill Sixtly he must pray to God to set a watch before the doors of his lippes Seuenthly he must auoide vaine and prouoking companie It may be obserued often that when men get into idle companie which perhaps they like not the very complement of discoursing extracteth euill speaking to fill vp the time especially he must auoide the company of censurers for their ill language though at first disliked is insensibly learned Eightly he must especially striue to get meeknesse and to be soft and shew his meeknesse to all men Tit. 3.1.2 Ninthly if he haue this way offended then let him follow that counsell Let his owne words grieue him Psal. 56.5 that is let him humble himselfe seriously for it before God by harty repentance this sin is seldome mended because it is seldome repented of Quest. But what should I doo to auoid euill speaking in others Ans. First liue honestly without offense and then though men be neuer so crooked and peruerse yet either they will be silent or in the day of Gods visitation they will glorifie God Phil. 2.15 1. Pet. 2. verse 13. Secondly if men will yet reuile learn of Dauid and Christ and the godly to be patient and not reuile again but rather blesse them 1. Pet. 3.5 and 2.23 1. Cor. 4.12 Thirdly if men be still vnreasonable and absurde betake thy self to praier and then either God will turn their hearts or quiet thine Psal. 104 2.3.4 Fourthly thou must not giue thy heart to all that men say but be sometimes as a deaf man that hears not and as a dumb man in whose mouth are no words of reproof Eccles. 7.23.24 Psalm 38.13.14 Fiftly if yet thou be pursued then remember this comfort The curse that is causelesse shall not com Pro. 26.2 and though they curse yet God will blesse Psal. 109.28 God will turn their cursing into a blessing and he will curse them that curse thee Numb 24.9 and if thy reproaches bee for the cause of religion and righteousnes blessed art thou that art accounted worthy to suffer for it For Great is thy reward in heauen Mat. 5.11 Acts 5.41 Thou hast cause to rejoice in such contumelies 2 Cor. 12.10 Hitherto of the catalogue of sinnes to be auoided The manner heer follows to be considered of and that may bee noted from the word laying aside and from the manner of expressing the sins Out of all there are briefly fiue things may be noted First that by nature we are all inclined to and clogged with these sinnes for that the word laied-aside imports For it shewes that by nature they hang vpon vs Tit. 3.3 which should teach vs to watch our hearts against these sinnes seeing they are so naturall to vs and to pursue the reformation of them with so much the more constancy and diligence by how much it is the more hard to shake off what is naturall to vs. Secondly it should teach vs to forbeare intemperate words and carriage toward others in whom wee discern these sinnes so far as they are infirmities but rather wee should bee soft and shewe all meeknes to all men considering that wee our selues also were infected with the same faults Secondly that the naturall man is daily guilty of these sinnes and vseth them as if they were necessary to his well-being He cannot be without them he wears them as his garments or betakes himself to them as to his weapons hee thinks he is
adorned by them This is imported by the metaphor Hee thinks if hee did not ease himself by hypocrisie the seruice of God would destroy his contentment If he did not vse guile he should neuer thriue If he did not vse violent speeches he should bee despised and so of the rest This may serue to put a difference betwixt the wicked and the godly in the guiltinesse of these sinnes for a godly man may by frailty bee tainted with some of these but then he doth not account them necessary or place contentment in them or daily fal into them he dislikes them and would fain be rid of them whereas the wicked think their liues naked without them Thirdly that true grace and respect of the word of God must put off and banish all these things He that would haue comfort in his conuersion or bring sound affections to the word must take a course to mend these faults Eph. 4.22 Col. 3.8 This should be for great reproof of such Christians as shame their profession of godliness by not shaking off these faults and besides greatly darken the comfort of their calling by walking so carnally heerin 1. Cor. 3.1.2.3 Fourthly for the manner how these sinnes are to bee auoided in speciall Heer are diuerse things to be noted The metaphor imports that we must lay these things aside as the Porter laies aside his heauy burden or as the Rebell laies aside his Arms and weapons or as the weary Pilgrim laies aside his foule and troublesome long garments or as the captiue Maid when she was to be maried laid aside the garments of her captiuity Deut. 21.13 Now we thus lay them aside chiefly two waies First by confessing them and mourning for them Heb. 12. Secondly by renouncing and forsaking the practice of them but then we must further note that they must be so laid aside as they bee neuer taken vp again Wee must not lay them aside as we ordinarily doo our garments to wear them again the next day or the next week Besides it is heer to bee obserued that these sinnes are not rooted out in a moment A Christian is long laying them aside He doth speak of the present endeauour It must bee an euery-daies work To judge ourselues for them and resist them till the power of them be broken Lastly we may hence note that we should giue-ouer the practice but not the remembrance of our former sinnes For he sayth Laying aside not burying them or renting to pieces or the like phrase which might import the vtter forgetting of them To remember our faultinesse in these things will keep vs humble and make vs more innocent and free from them and more compassionate ouer others Fiftly note the extent in setting down the sins to bee auoided whence obserue two things 1. First that he saith all malice all guile and all euill speaking to note that a Christian should not beare with himselfe in the least measure of failing in any of these For a little of this leauen will sowre the whole lumpe and a small root of any of these will growe vp to a great deale of trouble and infection 2. Secondly In that hee saith Hypocrisies and Enuies in the plurall number and so euill speakings To note that wee should search our harts so as not to tolerate in our selues any kind of these euills It is not enough to bee free from some kindes of Hypocrisy but we must bee free from all and our sincerity shewes it selfe heerein that seeing we cannot be wholly rid of Hypocrisy yet wee will hate it and striue against euery part and kinde of it Verse 2. As new borne babes desire the sincere milk of the word that ye may grow thereby HItherto of the things to be auoided Now followes the second thing and that is what wee must doe that wee may profit by the word namely that wee must get tender and constant affections to the word if wee would euer grow by it in knowledge and grace and this is set out metaphorically by the comparison of appetite and desire in new born babes vnto milk The meaning is that Christians that would profit must be like children in their affections to the word they must loue it and long for it and delight in it and haue their hartes set vpon it as affectionately as children doe naturally thirst after the brest This is a point of singular vse and such as all of vs ought to take notice of to get our harts rightly framed and firmed heerein The disease of the most hearers lieth in the defect of this and the happiness of such as doe thriue apace in godliness is to bee ascribed to this affectionate loue of the word There be three things about these desires for matter of obseruation must bee distinctly noted The first concernes the necessity of this desire The second the vtility And the third the true nature of this holy desire For the first It is euident from hence that all that come to the word It is indispensably required that they come with appetite men must bring affection and desire after the word if they would euer grow by it If wee would euer drink freely of the water of life we must be such as thirst after it Reuel 21.6 If wee would haue God to feed with milk and wine wee must bee such as haue a true thirst after it Isaiah 55.1 If wee would not haue all successe blasted in vs we must take heed of loathing the meanes that is despising prophecie 1. Thes. 5.21 For the second It is likewise euident from hence that though wee haue many wants and ignorances and weaknesses yet if wee haue affection to the word wee shall neuer bee destitute of some happy successe in the vse of it The former places assure gods blessing and confirme it that God will not bee wanting to any that hath this appetite It is all that God stands vpon Euery one that thirsteth may come and buy and eate and drink aboundantly Isaiah 55. 1.2 3. Let vs bee carefull of the condition to desire the word as the child doth the milk and God will not faile to giue the successe wee shall growe by it Now for the third point It is heer to bee carefully noted what kinde of desire of the word is that to which this promise is annexed The true desire after the word hath cheefly foure distinct thinges in it First Estimation of the word aboue all other outward things When wee can account it a great blessednes to bee chosen of God to this priuiledge to approch vnto him in the courts of his house Psal. 65.4 Psal. 119.127.128 When wee can say with Dauid Oh how amiable are thy tabernacles and think it better to bee a dore keeper in Gods house then to dwell in the tents of wickednes Psal. 84.1.10 When wee esteem the directions and comforts of Gods word aboue gold and siluer Psal. 119.127 and with Paul account all things but lost in comparison of the
must beseech the Lord to quicken them Psal. 119.37 and to inlarge their hearts verse 32. especially to giue them vnderstanding verse 34. and to open their eies to see the wonderfull things of his law verse 18. Thirdly they must chuse an effectuall Ministery to liue vnder it such as is executed with power and demonstration to the conscience 2. Cor. 4.2 Fourthly they must remember the Sabbath day and that they doo when they empty their heads and hearts of all cares of life which might choak the word diligently dooing their owne works on the six daies and finishing them that they may bee free for the Lords work on the seuenth day The cares of life choke the word Matthew 13. Fiftly they must conuerse much if it be possible with affectionate Christians For as iron sharpneth iron so doth the exemplary affection of the tender-hearted whet-on the dull spirits of others Sixtly they must purge often They must bee frequent in the duties of humiliation by solemn fasting and praier and sound confession striuing when they feel fulnesse to growe vpon them to disburden their hearts and to quicken their spirits more forcibly to the loue of Gods name and word Quest. But what must such doo as haue gotten some affections to the word that they neyther lose them nor be vnprofitable in them Ans. They must look to diuerse things First they must hate vain thoughts take heed of those secret vanities of imagination and that delightfull contemplation of euill in the minde Psalm 119.113 Secondly they must try all things and keep that which is good They must hear with judgement and make speciall account of such parcels of doctrine as do most fit their particular needs labouring by all means that such truths run not out 1. Thes. 5.21 Thirdly they must take heed of itching eares For where mens desires are still carried after new men they are in great danger of fulnesse or of declining and which is worse of being carried about with diuerse doctrines and at length to be a prey to deceitfull mockers Fourthly they must preserue by all means the fear and trembling at Gods presence and humiliation of minde For so long as wee can dread the presence of God in his ordinances we are in no danger of losing our loue to the word Psalm 119.120 Lastly in Esay 55.1.2.3 wee may note diuerse things that GOD requires in such as haue the same thirst 1. They must come to means 2. They must buy and bargain with God by praier and vows 3. They must eat that is they must apply it to themselues 4. They must bee instructed against merit in themselues and bring faith to beleeue success though they deserue it not they must buy without money 5. They must harken diligently 6. They must eat that which is good that is they must apply effectually that doctrine they feel to haue life in it 7. Their soules must delight in fatnes that is they must be specially thankfull and cheerfull when God doth enliue his promises and sweeten his words to their tastes 8. They must after all this incline their ear and come to God They must make conscience to striue against dulnes and distractions and seek God in his word still or els their affections may decay and then if they doe this they shall liue and enioy the sure mercies of Dauid by a perpetuall couenant Question But what shall such godly persons as are afflicted with melancholy do in this case of affections Answer They must attend these things First they must be perswaded to see the disease in the body which extends the oppression of it to the very affections Secondly they must remember times that are past and iudge of their estate by what it was before Thirdly they may be infallibly assured that they are in a right way because they desire to liue vprightly and to forsake the corruptions that are in the world Fourthly they must know that it is a greater glory in faith to beleeue now when they feele not then to beleeue when the hart abounded with ioy Fiftly They may iudge of their affection to the word by their preparation before they com and by their only liking of such as loue the word and by their constant frequenting of it and by their sorrow for their dulnes and vnprofitablenes Hitherto of the duty to which hee exhorteth The motiues follow and they are fowre First ye are new borne babes Secondly the word is sincere milk Thirdly ye may thereby growe Fourthly ye haue tasted the sweetnes of the bounty of God in his word already The first reason tels what they are The second what the word is The third what they shall be The fourth what the word hath been As new borne babes These words are taken in diuers senses For properly they signify infants while they are tender and vnweaned from the breast Sometimes they signify vnable men and such as haue no fitnes for their callings so Isai. 3.4 Sometimes they signify such as be weake in faith and in the gifts of the spirit whether they be newly regenerated or lying in sinne 1. Cor. 3.1 Heb. 5.13 and so it is taken heer And so the words are a reason to induce them to an affectionate desire after the word Inasmuch as they are so weak they can no better liue without the word then the child in nature can liue without milk Diuers things may be from hence noted First that grace is wrought in Christians by degrees Christ is reuealed in vs by foure degrees First as a child or little babe new formed and borne Secondly as a yong man in more strength and vigour and comeliness and actiueness Thirdly as a father or old man settled with long experience these three are in this life and mentioned 1. Ioh. 2.14 Now the fourth is when Christ shall appear in vs as the Antient of daies like God himself in a maruelous glorious resemblance of the holiness and properties of God And this shall bee in another world The vse should bee both for thankfulnes if Christ bee formed in vs to any degree and to incite our industry in all the meanes appointed of God seeing wee receiue gifts by degrees and not all at once Secondly that true grace may stand with many weaknesses A childe doth truly liue and yet it is very ignorant infirm weyward fit for little or no imploiment such may Christians be for a time such were the very disciples of Christ for a time such were the Corinthians 1. Cor. 3.1 and the Hebrewes Heb. 5.13 The vse should bee to restraine censuring of others because of their infirmities to haue no grace at all Whereas we should rather bear with them and beleeue all things Rom. 15.2 1. Cor. 13.5 And besides those that are distressed in minde should comfort them selues with this they may bee full of weaknesses and very vnprofitable and yet haue the true life of Christ in them Thirdly that the most
Christians are but new borne babes infants in grace not only such as are newly conuerted but such as haue spent a longer time in the profession of godliness The Apostle heer takes it for granted that all they to whom hee writes were little better or stronger and so it is vsuall in all times and places Question How comes it to passe that the most Christians liue still but as weak ones and babes in Christ especially why thriue they not according to their time of their age in Christ Answer In nature a child gets out of his childhood as his yeares grow vpon him but in religion and grace it is not so It is not time brings any of necessity out of the cradle of Religion Now the cause why the most are but babes and that after a long time may bee such or some of these First some as soone as they are borne are destitute of the breast haue no nurse are taken away from the meanes and depriued of the powerfull preaching of the word which did beget them vnto God This comes to passe somtimes by the violence of others or by the afflicting hand of God vpon their bodies or somtimes by their own carlesnes that for worldly respects remoue to places where they haue not the meanes to build them vp Secondly some are infected with some bitter root of passion or enuy or malice which was left behind in their repentance not fully subdued and this holdes them so down that they cannot thriue but are stocked in godliness that after many yeeres they shew little bigger or better then they were in knowledge or grace 1. Cor. 3.1.2.3 1. Pet. 2.1 2. Eph. 4.15.16 1. Pet. 3.7 Thirdly others at their first setting out are intangled with doubtfull disputations and caried about with odde opinions or strange doctrines and so insnared with controuersies about words or things of lesse value that misplacing their zeale and mis-led in their knowledge they thriue little or nothing in the maine substance of godliness but need bee taught the very principles Ro. 14. 1. Heb. 13.7 2. Pet. 3.17 especially when they be apt to receiue Scandal and admit offence such were the beleeuing Iewes the most of them Fourthly some are meerely held back by their worldliness they relapse to such excessiue cares of life and so deuoure vp their time about earthly things that they cannot profit nor prosper in better things Fiftly many thriue not or not sensibly being hindred by the ill company which either voluntarily or necessarily they are plunged into and cheefely for want of fellowship in the Gospel with such as might be patterns to them in knowledge and the practice of faith and piety Sixtly spirituall laziness and idleness is the cause why many grow not They will take no paines but after they haue repented and beleeued in some measure Heb. 5.13 and be gotten a little whole of the woundes they were diseased withall in their conuersion they fall into a kinde of security and rest in the outward and formall vse of the meanes and neglect many precious things which from day to day they are moued and counselled to by the word and spirit of God And this disease is the worse when it is ioyned with spirituall pride and that vile conceitednes which is seen to come daily in many Seuenthly some Christians after calling are insâ—ared and deceiued by the methodes of Sathan and so liue in some secret sin against their own knowledge In fauour of which they forbeare the harty regard and vse of Gods ordinances and so dangerously expose themselues to the raigne of hypocrisie These are wonderfully stocked and grow worse and not better These are the reasons why Christians thriue not and who almost is it whose case some one of these seuen is not Let vs euery one examine our selues for a thousand to one we are kept back by some one of these It were singular wisdome to note which it is and to striue to amend that we may not be such staruelings in godliness stil. The point then is cleer that most Christians are but as new borne babes Now what vse should wee make of it First It may serue to humble many of vs that haue had time enough and abundance of meanes and helpes to haue beene like teachers and yet haue euen now neede to be taught the principles againe To vs belongs iustly that reproof in the fift to the Hebrews 13. Secondly many duties must bee vrged vpon vs if we graunt ourselues to be but as new borne babes For 1. We must therfore be teachable tractable obeying them that haue the ouersight of vs bearing their words of admonition and louing them with a singular loue 2. We must therefore be the more willing to beare the chastizements of God that father of our spirits For if we haue had the fathers of our flesh which in our young yeeres haue corrected and that often for our profit to subdue the faults in vs which that age did breed and sometimes when they corrected for their owne pleasures more than for our profit How much more shold we subiect our selues to the corrections of God that finde in vs being but babes so much peruersnes so much negligence such head-strong passions such frequent disobedience â—nd the rather because he neuer corrects vs for his pleasure onely but for our profit that he might make vs more holy and more fruitfull and more meek as the Apostle shewes Hebrews 12. 3. We must therfore stick more affectionately and constantly to the word and suffer our soules to be daily fedde with this sincere milk of the word without which it is no more possible for vs to grow in grace then a weake child can doe in nature without milk and food 4. Yea the consideration of our estate that we are but children should beget in vs a desire to expresse those praises spiritually which that infant estate in nature doth resemble For 1. Children in nature are without malice they may fal out one with another but they cary no malice they are quickly friends againe so should we much more 1 Cor. 14 20. 2. Children liue without care they are neuer troubled for what they shall eate or what they shall put on for the time to come so should we doe as our sauiour Christ shewes Math. 6. 3. Children are not lifted vp with pride for the great things they are borne vnto nor doth the childe of a Prince scorne the fellowship of the childe of a begger but can play with him and make himself equal to him so shold it be with vs we should be void of great thoughts of heart and not be lifted vp in our selues or despise others but make our selues equall to them of the lower sort especially seeing there is no difference in our birth They are borne againe by the same immortall seed that wee are which our Sauiour Christ is peremptory in Math. 18.3 Thus much of the third point 4. A fourth thing
may bee here noted and that concerns the priuiledge of weak Christians viz that they are esteemed of God and not depriued of his fauour or care for them because they are weak 1. Parents loue their little children as well as their elder children so doth God 2. Parents prouide meanes to bring vp their little children so doth God They shall haue sincere milk to make them growe 3. Parents prouide such as shall tend their children and little ones so doth God hee hath committed them to the charge of Christ so as the least grace in them shall be preserued though it were but like a bruised reed or the smoking week of a candle Math. 11. 4. Parents beare with the naturall weaknes of their children without lessning their fondnes to them so doth God with infinite indulgence Psalm 103. 5. Parents will not endure it to let them be wronged or hurt and much more wo shall be vnto them that offend one of Gods little ones Math. 18. 6. Parents prouide portions inheritances for their little children so doth GOD acknowledge them for his heires yea heires with Christ his eldest son Rom. 8.17 A fift point that may be noted from hence is that onely conuerted Christians can desire the sincere milk of the word with true affection wicked men can no more affectionately desire the word than a dead childe or no childe can do the breast Quest. But haue wicked men no desire after the word Ans. They may haue but onely it is for the most part in two cases First when they desire to hear the word onely for mens wittes or eloquence or the like carnall ends and so they desire not the sincere milk of the word Secondly in the case of a temporary faith where the delight and desire after the word is not constant like the appetite of a childe to the breast for they wil fall away in the time of temptation and all their desires proue but as the morning deaw Desire the sincere milk of the word Hitherto of the first reason taken from the consideration of their present estate and need of the word The second reason is taken from the consideration of the nature of the word which they should desire It is sincere pure there is no deceit no mixture in it And it is milk it is wonderfull apt for nourishment Ther are two things then heer said of the word in praise of it First that it is milk secondly that it is sincere Milk This is a metaphor Sometimes by milk is meant a man that is godly cast into affliction by which God strains all the moats of corruption from him while his heart is poured out like milk with grief and fear Thus Iob saith of himself GOD had strained him out like milk Iob 10. verse 10. Sometimes by milk is meant the rudiments of religion the principles and grounds of Catechism and so it differeth from strong meat so it is taken Heb. 5.12 1. Cor. 3.2 Sometimes it signifieth the word of God in generall which is giuen to the Church for nourishment of their soules to eternall life and so it is taken heer as in Esay 55.1 the word is called both milk and wine and water and in other places hony It is hony for the sweetnes of it It is wine for the power it hath to reuiue and refresh the spirit of man and make his heart glad It is water for cooling and quenching of his spirituall thirst and it is milk for nourishment It doth more for nursing vp mans soule than the milk of the breast can for the bodies of infants The consideration whereof should work in vs the desire to which the Apostle heer exhorteth and withall wee should bring with vs faith to beleeue that Gods word shall turn to our nourishment Shall wee trust nature for the goodnes of milk and shall we not trust God for the efficacy of his word when hee tels vs it will nourish like milk And the rather should wee make our recourse with gladnes to the word because it is so cheap a food wee may buy this milk without money that is without merits onely if wee will hear our soules shall liue Esay 55.2.4 yea let vs for euer be thankfull to God for his word in this respect Was it so great a blessing that GOD brought the Israelites to a land that flowed with milk and hony for their bodies for the greatnes of which blessing God doth so often put them in minde of it How great then is the maruellous goodnes of God that hath made vs to liue in these times of the Gospell when the Land flowes with this spirituall milk and hony Let vs labour to bee thankfull and bring forth fruits worthy the bounty of God leâ—t the Lord send the men of the East to dwell in these palaces and to eat our milk and we be cast out as it was said in the Letter Ezech. 25.4 Oh that wee could see our happinesse in these daies of saluation This is that milk of the Gentiles prophecied of which wee enjoy and suck now from the breasts of Kings liuing vnder christian Magistrates that command the preaching of this sincere word of God Esay 60.16 Sincere The word may be said to bee sincere in two respects First in it self secondly in effect In it self it is sincere because it is without error without sinne and there is no deceit in it at all Pro. 8.7.8 Psalm 19.8.9 and because it hath no composition in it but is the very pure word of God as it came from God himself at first There is not a word in it but it was written by men inspired immediatly by the holy Ghost 2. Pet. 1. vlt. And as it is in it self so it is by effect It makes men sincere It makes crooked things straight It purgeth out hypocrisie and all leauen out of the mindes and hearts of men It both teacheth and worketh in the godly a spirit without guile Psalm 19.8.9 The Vse may be both for Instruction and Reproof For Instruction both to the people and to Ministers To the people and so men should heer learn First to loue the word and long after it for this very reason because it is so pure and sincere so void of harm or danger so did Dauid Psalm 119.146 Secondly when we finde our natures crooked and corrupt and deceitfull and tending to hypocrisie we should bring our hearts to the word to be mended For this you see is a property of the word It will make men sincere Psal. 19.8.9 and 119. Iohn 17.20 and as any men haue more betaken themselues to the word the more sincere they haue alwaies growne Thirdly to receiue the word with full assurance wee may trust vpon it it cannot deceiue vs what wee finde for comfort or directions in Scripture we may build vpon it Neuer man was disappointed of his expectation that trusted vpon the word of God but in God they haue euer praised his word 2. Pet.
may bee in men that outwardly frequent the meanes and make a shew of godlinesse Secondly the outward declining or Apostasie is when men outwardly liue in grosse sinnes or follow scandalous courses and are at last relapsed to the violent courses of the world so as the meanes of godliness is neglected Againe declining is first either totall secondly or in part First totall when we fall off from all godliness and all the meanes of it and so only they fall that sinne against the holy Ghost Secondly in part is when men fall into some sinne or error and not lose all conscience of well-doing and such is their Apostasie also that fall off from the care of some of the ordinances of God as when men vse the priuate and neglect the publike or vse the publike and neglect the priuate c. Question But what shall a man doe to help himselfe that findes he hath declined c Answer He must take vnto himselfe words and confesse his sin to God and returne to the Lord hartily he will heale euen his back-sliding Hose 14.3.4.5 Vse 2. Secondly for instruction and so it should perswade with vs mightily to hold on and neuer faint in the way but striue to the perfection of euery good gift of God not being weary of well-doing knowing that it is ashame still to bee children and that God doth require a righteousnes of vs that should exceed the righteousnes of all the Papists and Pharises in the world and to this end we should preserue in vs this desire after the sincere milk of the word and watch against securitie and slothfulnes the dangerous moathes of godliness Vse 3. Thirdly such may bee much encouraged who haue their hearts set vpon growth and doe prosper in Gods work though otherwaies they haue many afflictions or infirmities yea such as with true hearts doe mourne for their not growing as they think may consider of many comforts to vphould themselues by as 1. Our Sauiour Christ had not all degrees of grace at once but grew in grace by degrees 2. Though thy gifts bee small and grow in thee like a graine of mustard-seed yet it may grow to a maruelous increase Math. 13. 3. Though thou haue many infirmities yet thou maist beare aboundance of fruit as the vine which is the weakest plant yet is not therefore barren Isaiah 27.2 4. Though thou haue little meanes to help thy selfe by yet thou maiest by the blessing of God grow The lilies spin not and yet are gorgeoâ—sly clothed Math. 6.28 5. If we sowe good seed it is certain the Lord will giue increase 1. Cor. 9.10.11 6. Though we sowe in teares we shall reap in ioy Psal. 126.5 6. yea though we be extreamely oppressed and reproached as the Israelites grew euen the more they were hated and oppressed in Aegipt Mark 4.8 7. We haue great helpes the word is more effectuall to the soule then milk to the body and we receiue influence from Christ our head Colos. 2.19 and euery member of the mysticall body makes some supply to further the growth of â—he whole body Eph. 6.16 Verse 3. Because ye haue tasted that the Lord is gracious or bountifull THese words containe the fourth reason to perswade to the desire after the word and it is taken from the experience they haue had of the goodnes of God comforting them in the word If euer they tasted the sweetnes of the word they must needes haue an appetite to it In these few wordes there are diuers poynts of Doctrine to bee obserued and explained as namely First That God is gracious Secondly that God doth graciously sweeten the word to his people as God doth shew his graciousnes in the word Thirdly that where there is a true taste of the sweetnes of the word there the soule growes in grace Fourthly It is but a taste of the sweetnes of God which can be had in this life Fiftly many liue in the church and yet neuer taste of the sweetnes of God and his word Sixtly It is a singular shame for such as haue felt the sweetnes of the word to faile in their desire after it For the first Where the Lord is praised for graciousnes by the word vsed in the originall heere it is to occasion in vs the admiration of the goodnes of Gods nature For in this one word are many distinct praises imported As First That hee is free and doth what he doth freely without respect of merit or desert in men and this is one thing which if wee finde should much incite vs to regard what he saith or requireth of vs. By this Argument are men called vpon Isaiah 55.1.2 3. Secondly that hee is kind to his very enemies For so the word is applied Luke 6.35 and questionles it should bee a great thing to perswade with a man when he comes to the word to regard it with much affection if he knowe that God thereby will doe good to his very enemies and that in that ordinance God is went to shew the mirror of his mercy in reuealing his loue communicating the blessings of his Gospell to such as come into his presence with hatred of their owne waies Thirdly that he is courteous and in a speciall manner kinde to and fond ouer his own people with incomprehensible indulgence the word is rendred Courteous Eph. 4.32 And all ages must wonder at this kindenes of God in Iesus Christ Eph. 2.7 And thus hee deliuereth his seruants from their feares Psal. 34.3 or 4. Fourthly that hee is bountifull and liberall and giueth plentifully so the word is vsed and giuen to God Rom. 1.5 Fifâ—ly that hee is gentle and easie to bee intreated or preuailed withall Hence that his yoke is said to bee easie Math. 11.30 where this word is translated easie and heereof comes the word rendred gentlenes Gal. 5.22 and thus hee is said to bee maruelous kinde in hearing praier Psal. 31.21 22. and 34.4 6 15. Sixtly that he stands not vpon respect of persons and thus he regards the poore Psal. 68.10 and will not disdaine to teach sinners his way Psal. 25.8 Seuenthly that he is sweet that is wonderfull comfortable pleasing and filling with delight Eightthly there is one specialty of Gods goodnes to which this word is applied and that is the accepting of the Gentiles to fauour when the Iews were cut off Rom. 11. Vse The vse of this point is various For First It should kindle in vs admiration All ages should gaze and wonder at such matchless good nature and kindnes in God Ephes. 2.7 Secondly It should break our hearts with sorrow and repentance for our sins to think of it that wee offend a God so kinde so good so bountifull Rom. 2.4 Hose 3.5 Thirdly It should perswade with men that neuer felt this to taste and see how good God is Psalme 34. Question What must we do if wee could or might taste of this sweetnes of Gods nature Answer The Prophet Dauid telles vs
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
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
a righteous nation may enter in Esay 26.1 2. Men may deceiue themselues but God will not be deceiued For he hath his fire in Sion and furnace in Ierusalem Hee will try euery man and make his count onely by righteousnes Esay 31.9 Rom. 9. and therefore the sinners in Sion haue reason to be afraid Esay 35.14 And if yet wee would haue signes more particular wee may trie our selues by these that follow First Sion is a Virgin and all the Godly are the Daughters of Sion and so the chiefe Daughter of a chiefe mother Now this is a true vertue of a true member of the Church that his loue is vndefiled towards Christ Hee is not enamored with other things Hee will haue no other God but one Hee accounts all things but drosse and dung in comparison of Christ Hee harbours no beloued sinne but denieth the inticements of it with detestation and griefe that hee should euer be so assaulted Secondly God knoweth his owne in Sion by this signe that they are they that mourn in Sion that are farre from making a mock of sinne The Lord himselfe is their witnes that their hearts are heauie by reason of their sinnes and they knowe no griefe like to the grief for their sinnes Esay 61.2 Thirdly thou maist knowe thy estate by thy subiection to Christ and his ordinances For God hath set his King in Sion Now if thy Soueraigne bee in Heauen and thou canst bee willing to be ruled by his ordinances this will bee a comfortable testimonie to thee as contrariwise if thou dislike his gouernment and wouldst faine cast his yoake from thee so as this man may not rule ouer thee thou art of the number of the people but not of Gods people Psal. 2.6 Thus of the second vse Thirdly wee should bee carefull to celebrate the praises of God yea and therefore carefull for all the goodnes he shewes vnto vs in Sion Praise should waite for him The Lord is great and greatly to bee praised in Sion the Cittie of our God Psal. 48.1 Psal. 147.12 Esay 51.16 All that serue the Lord in Sion and are refreshed with the comforts of his presence should get large hearts both for admiration and celebration of his goodnes Psal. 134. the whole Psalme Come say the godly Ierem. 31.10 let vs declare the worke of the Lord in Sion c. Fourthly since Sion is the place where the Lord keepes house and giues entertainment to all his followers wee should call one vpon another to goe vp to the Lord in Sion wee should run thither to the bountifulnes of the Lord and in all our wants shew our selues instructed in this point by making our recourse vnto Sion as the place where God is pleased most readily to declare his shining mercies Ierem. 31.6 12. Fiftly we should be stirred vp to much praier for the accomplishment of the building of God in Sion Our hearts should long to see this work prosper Oh that the saluation of Israel were come out of Sion Psal. 14.1 For Sions sake wee should not hould our peace Esay 62.1 but still beseech the Lord to doe good to Sion and build vp the walls of Ierusalem Psal. 51.20 Sixtly we should especially be greeued if we see that Sion prospers not Of all iudgements we should most lament the desolation of Sion The whole booke of Lamentations is spent vpon this subiect Wee should hang our harpes vpon the willowes if we remember that Sion lieth waste and there be none to build her vp Psal. 137. Seuenthly the especiall vse should be for consolation If the Lord doe vs good in Sion wee should account it a maruelous felicitie if the lord admit vs to be members of the true Church in places where Gods work prospers The Lord giues this promise in Esay to comfort them against all the miseries were outwardly to fall vpon them This work should make amends for all other troubles If God build vs vp in spirituall things hee giues vs double for all outward crosses we should striue with our owne hearts to be exceedingly affected with the happines of our owne condition on earth when we know our interest in Sion wee should liue without feare yea euerlasting ioy should bee vpon our heads and sorrow mourning should flee away Esay 31.10 and the rather if wee consider the prerogatiues of Sion aboue all the world besides for First the Lord dwells there It is the Palace of his residence on earth as hath beene shewed before Secondly the fauor of God shines there Hee delightes in his people and ioyes in all the members of Sion He reioiceth ouer them with ioy Zeph. 3.15 16 17. Psal. 86.2 Thirdly in Sion we are loosed from our fetters and bonds It is a place where the Captiues goe free The Lord turnes back the captiuitie of his people Psal. 14.7 Fourthly in her Palaces God is knowne for a refuge in all distresses Psal. 48.3 There is wonderfull safetie there The Lord doth mightily preserue and defend his people wee are safe if wee be members of the true Church and haue true grace the greatest aduersaries labour in vaine and seeking see and maruell and haste away Psal. 48.11 12. They shall certainly be confounded and turned back that hate Sion Psal. 129.5 Vpon euery place of mount Sion shall be defence Sion is a quiet habitation God hath his yeere of recompence for the controuersies of Sion and his day of Vengance Esay 34.8 Fiftly the Lawe comes out of Sion and the word of the Lord from Ierusalem There we haue directions for our life and for eternall life Esay 2.3 It is Gods foddering place there hee giues vs shepheards to feed vs Ierem. 3.14 Sixtly the inhabitants of Sion haue all remission of sinnes and the healing of their infirmities as the Prophet shews in these words excellently The inhabitant thereof shall not say I am sick the people that dwell therein shall bee forgiuen their iniquitie Esay 33.24 Seuenthly all the good newes is there to bee had we are naturally Athenians we loue to tell and heare newes if we were spiritually so Oh! how would we reioice in Sion whose spirituall glory is to bring good tidings Esay 40.9 and 41 27. and 52.7 c. Eightthly If the Lord bee displeased with Sion yet it is but for a moment hee will returne in euerlasting compassion It is a sure thing The Lord will yet haue mercy vpon Sion Psal. 102.14 Hee will againe comfort Sion and make his wildernes like Eden and his Desart like the garden of the Lord Esay 51.3 Lastly and specially we should reioice in Sion because the Redeemer comes to Sion and to them that turne from their transgressions in Iacob Esay 59.20 Yea saluation only comes out of Sion Psal. 14.7 In Sion onely hath God placed saluation for Israel his glory Esay 46. vlt. And therefore we should labour to walk worthie of so great mercies of God and liue with all contentment whatsoeuer our
induction of particulars in their seuerall ranks Which again should both serue to take down carelesnesse seeing neuer man could please GOD without faith and withall it should much perswade vs to get and preserue faith seeing wee haue such a cloud of witnesses and that euery godly man in euery Age of the world did prouide himself of faith whatsoeuer he wanted Fiftly obserue heer the nature of true faith To beleeue God in any thing hee saith will not saue vs if we beleeue not in Christ. The obiect of faith is Christ for though we beleeue other things yet either they are not things that directly concern saluation or else they are founded vpon Christ nor is it enough to beleeue Christ or to beleeue that he is sent of God but we must beleeue in him that is out of sound iudgement wee must with all our hearts imbrace the happy newes of saluation by Christ and relie vpon him and his merits onely for our owne particular saluation The very comparison heer imported shewes vs the nature of faith Christ is like the foundation of a house now to beleeue in Christ is to fasten our selues in our confidence vpon Christ as the stone lieth vpon the foundation To beleeue in Christ is to lie vpon Christ vnmoueably and not flee out of the Building And it is to be noted heer that the apostle addes these words in him to the Text in Esay of purpose to explain the Prophets meaning and to shew what kinde of beleeuing the Prophet intended Therfore it is apparant that Pagans cannot bee saued because they beleeue neither God nor Christ no Iewes and Turks because they beleeue God but not Christ nor the common Protestant because he onely saith he beleeueth but doth not beleeue indeed nor the Papist because hee beleeues not in Christ nor placeth his confidence in him alone but in his owne works or in Saints or Angels or in Popes pardons and indulgences Sixtly note heere the circumstance of time by which he describeth a true faith He doth not say He that shall beleeue or He that hath beleeued but He that doth beleeue which is to shew vs both what wee should doe with our faith and what in some measure is done by euery beleeuer for we should not beleeue at one time onely but at al times we should euery day liue by our faith Gal. 2.21 Christ liueth in vs by faith and so long as we goe about without faith we make Christ to be in vs as it were without life To spend one day without faith is to bury Christ as it were for so long Now the life of Christ must be considered of vs two waies namely as it is in it selfe and as it is in our sence For this latter it is true when we imploy not our faith we let Christ dye in vs in respect of sence But for the first way it is certaine a Christian doth alwaies beleeue after the life of faith is once conceiued in him There is no time in which it can be truly said Now he beleeueth not Therefore doth the Apostle heere say He that beleeueth It is true that in some particular points or promises a Christian may faile through vnbeliefe but not in the maine point or promise of saluation by Christ. It is true also that a Christian may oftentimes and vsually want the feeling of his faith and goe without the ioies of the Holy Ghost but yet he wanteth not faith yea a Christian may violently obiect against beleeuing and thinke hee hath not faith by the temptation of Sathan and the rebellion of that part of him that is vnregenerate and yet God can dispell al these cloudes and in the very dunghill of his vnbeleefe and sinfulnes can finde out his owne part of faith In plaine tearms there is no time after conuersion but if a Christian were throughly sifted and put to it he would be found resolued in that point to rest vpon the couenant of grace for all happines by Christ alone I say at all times in that part of him that is regenerate Christ can dye in no man and if faith could dye then should Christ also die in vs seeing he liueth in vs by faith A man may be without faith in the iudgement of the world in his owne iudgement but neuer is without faith in the iudgement of God A man may want this or that faith but not faith simply as that faith Luke 18. to rely vpon God without failing and to call vpon him with continuall perseuerance as resolued that God will helpe vs in that particular It is true If the Sonne of man come to search amongst men he shall scarcely finde that faith vpon earth but yet a true faith in the generall hee will finde in the breast of euery godly man and woman Peters faith did not faile when hee denyed his master For Chist had prayed that his faith should not faile and was heard in that he prayed Shall not be confounded The Prophet Isaiah hath it thus He that beleeueth shall not make haste it may be vnderstood either as a precept Let him not make hast or as a promise He shal not make haste Men make haste two waies either in their behauiour when they runne headlong vpon the duties they are to doe or when through impatience they will not tarrie Gods leasure for their helpe and deliuerance but fall to vse vnlawfull meanes and take that which comes next them without consideration of the lawfulnesse of it Now the beleeuer must auoide both these and God wil in some measure sanctifie and guide the beleeuer thereunto The Apostle Paul Rom. 9.33 10.11 And the Apostle Peter in this place following the Greeke translation read it He that beleeueth shall not be ashamed as in the Romans or confounded as heere They swarue not from the meaning of the Prophet For by this tearme is auouched That the Godly that beleeue shall neuer haue cause to repent themselues or to fly from God to vse ill meanes The holy Ghost then in this place is pleased to assure the beleeuer that he shall not be confounded To be confounded signifies sometimes to be reproached so Psal. 14.6 The wicked are said to confound the counsell of the godly that is they reproached it Sometimes it signifies to be daunted or dismayed Sometimes to bee disappointed or broken in their purposes as Esay 19.9 10. Sometimes to bee extremely shamed and so it is rendred Rom. 10.11 Sometimes to bee put to a Non plus as Acts. 9.22 Sometimes to be driuen into amazement or wonder Acts 2.6 Sometimes to bee brought into such a straite as one hath neither hope nor help 2. Cor. 4.8 9. Lastly it signifieth to perish vtterly or to bee vndon or damned for euer and so conâ—usion shall come to all that hate Sion or serue grauen Images It is true that sometimes to be confounded is taken in the good sence and signifies either the affection of wonder as before
door of euery opinion and before thou let it in ask this question What shall my soule bee aduantaged by this opinion at the day of IESVS CHRIST And if it cannot answer to it directly reiect it Psal. 119.66 Dauid praies God to teach him good iudgement and knowledge Fiftly let the publique Ministery of GOD's seruants be the ordinary rule of thy interpretation so long as no sense is taught there contrary to the former rules 1. Cor. 14.36 and where thou doubtest thou must seek the law at the Priest's mouth and be very fearfull in any thing to bee wiser than thy Teacher I mean to nourish priuate opinions which are not iustified by publick doctrine Sixtly pray to God to â—each thee and to giue thee his Spirit to lead thee into all truth vnderstanding is God's gift 2. Tim. 2.7 and hee will teach thee humbly his way Psal. 25. Thus of the first rule wee must first soundly vnderstand the sense of the Scripture wee would apply Secondly thou must bring a minde apt to bee taught willing to be formed and to bee all that which God would haue thee to bee thou canst neuer profit by application without a penitent minde a minde that will part with any sin God shall discouer in thee and a minde carefull to obserue the conditions required aswell as the promise tendred Iames 1.21 This is indeed to glorifie the Word Thirdly it is an excellent help in application to follow the guiding of the holy Ghost in thy heart thou shalt finde in all doctrines a difference Some things read or heard haue a speciall taste put vpon them by Gods spirit or a special assurance of them wrought at the time of reading or hearing Now thou must be carefull to take to thee these truths which the Spirit of GOD doth cause to shine before thee Eat that which is good Esay 55.2 Try all things and keep that which is good 1. Thes. 5.20 Fourthly knowe that serious and secret meditation vpon the matter thou hearest is the principall nurse of fruitfull application it is but a flash can be had without an after deliberate meditation and about meditation remember these rules 1. Let it be secret 2. He must let it be full Giue not ouer till thou hast laid the truth vp in thy heart take heed of that common deceit Psalm 119.45 of resting in the praise or liking of the doctrine bee not a Iudge against thine owne soule For if the doctrine be worthy of such praise why darest thou let it slip and run out Let not the diuell start it out of thy heart Mat. 13.20 or the cares of life choke it Luke 11.28 3. Let it be constant Bee at the same point still from day to day till it bee soundly formed and seated in thy heart How rich might many Christians haue been if they had obserued this rule Psal. 1.2 Psalm 119.3 5. Esay 26.9 Fiftly be wise for thy self take heed of that errour of transposing thy applications say not This is a good point for such and such till thou haue tried thine owne heart whether it belong not to thee Psalm 119.59 Pro. 9.7 Sixtly by any means bee carefull of the seasons of doctrine be wise to vnderstand the season There bee many truths which if thou let passe the opportunity of informing of thy selfe thou maist perhappes neuer haue it so again and therefore take heed of losing precious things when thou hast the time and meanes to attaine them c. Thus of the first point The second thing is the speciall duty of Ministers to apply the Scriptures to the hearers that belong to their charge we see the Apostles doe it and for this purpose hath God set apart the ministery of the Word that by them it might be applied God inspired the Scriptures and the Ministers are to vrge them and whet them vpon the hearts of their hearers for their Instruction Reproofe or Consolation 2. Tim. 3.17 They are like the Priests for cutting vp or diuiding of the Sacrifices 2. Tim. 2.15 And this may serue to iustifie the course of godly and painfull ministers that most studie the sound application of their doctrine and secretly staineth the pride of these men that auoide with scorne application vainly affecting the praise of wit and learning Thirdly we may hence note that all men in the visible Church haue not a right to the comforts of the Scripture and it is the Ministers dutie to driue wicked men off from claiming anie part in the promises which are the only treasure of the Saints as here we see in these two verses the Apostle carefully doth Men must doe the workes of Iacob if they would haue the comforts of Iacob Micah 2. verse 7. A Minister must separate betimes the cleane and vncleane His word must be like a Fanne that will driue the chaffe one way and the Wheat another and though wicked men brooke not this yet God requireth this discretion at the hands of his people Gods Ministers must not dawbe with vntempered morter or giue the childrens bread to dogs or cast holy things to swine Fourthly they may hence cleerly also see that no other difference may be put between many then what faith and vnbelief obedience and disobedience make Men must not be knowne after the flesh Fiftly t is hence also apparant that all the godly haue a common right to the promises made in Christ. The godly in the Apostle Peters time had right to the former consolation as well as the godly in the Prophet Esaies time God is no respecter of persons Col. 3.11 Thus in generall Two things are to be obserued in particular The one concernes the godly who are comforted The other concernes the wicked who are terrified The Godly are comforted in these words To you therefore which beleeue he is precious In which words it is the drift of the Apostle to raise a vse for consolation out of the former Text whence consider First the persons comforted viz. you that beleeue Secondly the happinesse applied vnto them He is precious For the first It is manifest that the Apostle directs them to look for faith in their hearts if they would haue comfort in God's promises It is not enough to knowe that beleeuers shall bee saued but we must be sure that men in particular are beleeuers we must examine our selues whether we be in the faith or no 2. Cor. 13.5 Which should both reproue and direct It reprooues the great shamefull slothfulnesse of Christians that suffer the tempter to keep them without the assurance of faith some haue no faith at all and the better sort liue in too much doubtfulnes in the point of the assurance of faith And therefore we should bee warned and directed to try our faith and to make it sure that we are beleeuers Quest. What is it to be a true beleeuer Ans. It is To imbrace with our hearts the reconciliation and saluation which by Christ is purchased for vs
and yet become grieuous to men by their vile offenses Thirdly vnfruitfull Christians which lie in a continuall barrenness whose ground is alwaies fallow haue but little consolation from hence for though they are better than the former in that they are not openly wicked yet they fall short of their duty heer because they do not more effectually shew forth the graces of Christ. And that there may bee a healing of this error they must mend first their ignorance and pray to GOD to teach them to profit secondly their slothfulnesse rowzing vp themselues to more zeale of good works and care to answer the opportunities of well-doing Vse 2. Secondly for instruction All that loue the Lord Iesus should hence be perswaded to increase in all care of well-dooing and study how to shew forth the light of their workes before men and the rather because 1. They haue receiued such singular mercy from the Lord. 2. They shall heerby glorifie their heauenly Father and make Religion to be well-spoken of Phil. 2.15 16. 2. Thes. 3.21 and put to silence the ignorance of the foolish we should be as tender of the honour of our profession as of our owne honour 3. They shall heerby wonderfully establish their owne harts in the assurance of their calling and election 1. Iohn 1.5 6. 2. Pet. 1.5 to 10. and much increase their owne contentment and joy in the Lord 1. Cor. 15.58 4. They shall haue a full and plentifull reward in the day of the Lord Rom. 2.7 8 9 10 11. 5. The hearts of their Teachers shall bee heerby filled with ioy when they see they haue not laboured in vain Phil. 2.16 2. Cor. 3.1 2 3. Of him that c. In the third place it may bee heer considered of why those vertues shewed forth by Christians are yet called the vertues of Christ. For answer whereunto we may be informed that they are the vertues of Christ in diuers respects First because they are such vertues as are had onely by such as bee in Christ by effectuall calling for all the Wicked are strangers from the life of God Secondly because they are receiued from the Spirit of Christ of his fulness we haue all receiued these graces Iohn 1.14 Eph. 1.21 Thirdly because they are shewed forth for his glory All our gifts and seruices are deuoted to the glory of Christ as they are in him so they are for him Lastly I think they may be called the vertues of Christ because they resemble his vertues as the picture of a man is called by the name of the man himself And the consideration heerof should the more incite vs to the care of these vertues seeing wee are heer to follow no worse a patterne than the example of the Lord Iesus himself and withall we should be the more humble when wee haue had and done all we can seeing we haue nothing but what we haue receiued And since all should be for his glory we haue reason to say at the best Wee are vnprofitable seruants And withall it should comfort vs against the sense of our infirmities to consider how weak soeuer wee haue been yet our gifts are acknowledged for the vertues of Christ himself and by the benefit of Christ's intercession are accepted of God as if they had bin found in the person of Christ himself Thus of the third point He that hath called you The fourth thing to be noted is this Periphrasis heer giuen of Christ. In stead of saying the vertues of Christ hee saith the vertues of him that called you which he doth of purpose to exalt the praise of the gifts of God in our calling and partly to shew that we enter vpon the possession of the former prerogatiues the most of them when we are called by the grace of Iesus Christ and partly thereby guiding vs to the knowledge of that work of God which may assure vs of our interest in the former prerogatiues All which shewes that we haue great reason seriously to study the doctrine of our calling by Iesus Christ. Calling is either personall or naturall or spirituall or supernaturall The personall calling is to some office the naturall to the exercise of some morall vertue the spirituall or supernaturall is to Christ calling vs to seek happinesse and blessednes in him This is heer meant And so the calling of a Christian is to bee reckoned among the gifts or endowments God bestowes vpon his people which that wee may distinctly vnderstand according to the order of them there are seuen gifts of God First vocation by which he calls men out of the world into the Church Secondly iustification by which he forgiues the Called their sins and clothes them with the rich Robe of Christ's righteousnes Thirdly sanctification by which he qualifies their nature with all heauenly gifts necessary for their saluation Fourthly adoption by which hee acknowledgeth and receiueth them for his sonnes and heirs Fiftly Christian liberty by which hee frees them from all things that might hold them in bondage or in a seruile condition as from the rigour and curse of the Law from the dominion of sinne from the burden of Moses ceremonies and humane traditions and from those seruile fears in God's seruice bred by the spirit of bondage Sixtly consolation by which he keeps them in this happy condition which hee performeth three waies 1. By defending them against all aduersaries 2. By deliuering them out of their many troubles in their militant estate 3. By bestowing vpon them the gifts of perseuerance to the end and for euer Seuenthly temporall blessings by which hee furnisheth them for this present life The six first of these are gifts principall the last is but accessary The three first are the chief gifts and the three next are such as arise out of the first Now this work of calling men into the church is either externall or internall By the externall men are called into the visible Church by the internall men are cald into the inuisible Church And that we may conceiue of this distinctly in respect of calling all men may be cast into foure companies First some are not called at all any way by the Gospell as many of the Pagans c. Secondly some are called onely externally as those in Mat. 20. Many called but fewe chosen Thirdly some are called internally onely as the thief on the Crosse. Fourthly some are called both internally and externally so the Elect of God for the most part and ordinarily It is the last sort of men that are vnderstood heere Now that this work of God calling vs may in the order of working bee more cleerely vnderstood we may conceiue it thus The first cause is Gods loue of men his kindnes and loue to men as the Apostle calles it Tit. 3.4 First that God conceiues in himself a compassionate loue of man lying in his extreme naturall distresse Secondly Christ then as Mediator laies the ground of this calling and
to answer or obey reiect the counsell of God harden their hearts and are therefore extremely miserable for First they iudge themselues vnworthy of euerlasting life Acts 13.46 Secondly they are in danger to bee left and forsaken of God and haue the meanes taken from them Iohn 12.39 Thirdly God will prouoke them many times to ielousie by calling a people to himselfe whom they account foolish Rom. 10.19 especially when they haue rebelled against the means Ezech. 3.6 7. Fourthly God will laugh at the calamity of such men Prou. 1.26 Fiftly and they may bee taken away with sudden destruction Prou. 1.17 Sixtly if they call to God it may be hee will not answer heereafter Prou. 1.28 29 30. Seuenthly if they liue in prosperity that shall destroy them Prou. 1.31 Eightly the dust of the feet of Gods seruants shall witnesse against them in the day of Christ and then they shall bee fearefully punished Now there are another sort of wicked men that are called externally and in some respect internally too and yet are not right such as haue temporary grace doe obey their calling after a sort and for a time for they assent vnto a part of the Word of God which they receiue with ioy and this is called a taste of the good word of God they may also bee perswaded to leaue diuers sinnes as Herod was and may bee indued with diuers graces of the spirit which they had not before Heb. 6.4 5. Now this calling yet is not that effectuall inward calling which is in Gods Elect. For they receiue not the promise of grace in Christ to them in particular to rely vpon it nor are they perswaded to for sake all sinne nor haue they any one sauing grace which is in the godly Now these men are miserable because they are not truly called and the more first because they were neere the Kingdome of God and yet want it secondly because they will bee the hardlier drawne to see their miseries Harlots and Publicanes may enter into the Kingdome of heauen before them Hitherto of our calling and so of the positiue descriptiō of the happines of a Christian the cōparatiue followes in the last words of this verse the whole 10. v. where the Apostle intends to shew thē their happines now in Christ in cōparison of that miserable estate they liued in before so that hee compares the estate of a Christian in grace with the estate of a Christian in nature and this he doth first in metaphoricall termes in the end of this verse and then in plaine words verse 10. In this verse hee compares their misery to darknes and their happines to maruellous light Out of darknes From the generall consideration of all the words two things may bee obserued First that it is profitable euen for godly men to bee put in minde of the misery they were in by nature For the consideration heereof may 1. Keepe them humble to remember how vile they haue beene 2. Quicken them to the reformation of the sinne that yet hangs vpon them Col. 3.5 6 7 8. 3. Work compassion in them towards others that lye yet in their sins and teach them to deale meekely with them Tit. 3.2 3. 4. Make them more watchfull to look on a nature which hath beene so vile 5. Quicken them to redeem the time they haue spent in the seruice of sinne 1. Pet. 4.3 6. It should set the greater price vpon our happines in Christ and so is the consideration vsed heere Secondly that a mind that is truly cured of sinne can easily beare the remembrance of it as it is past A man that hath beene wounded in his arme will endure you to gripe him when hee is well healed A signe he is not well healed when hee cannot bee touched so is it with sinners Thus in Generall The first thing then to be considered of is the misery of men by nature expressed in the word darknes Darknesse The darknes that is in the world is not all of a sort For there is first darknes vpon the earth which is nothing but the absence of the light of the Sunne Secondly there is darknes vpon the outward estates of men in the world and that is the darknes of affliction Now afflictions are called darknes in diuers respects As first in respect of the cause when they fall vpon men by the anger of God The want of the light of Gods countenance is miserable darknes the absence of the Sunne cannot make a worse darknes Secondly in respect of the effects because afflictions darken the outward glory of mans estate and withall breed sorrow and anguish and the clouds and storms of discomfort and grief and for the time depriue the heart of lightsomnesse and ioy Of both these respects may the words of the Prophet Esay be vnderstood Esay 5.30 and 8.22 And so God creates darknes as a punishment vpon all occasions for sinne Esay 45.7 Afflictions may bee compared to darknes in respect of another effect and that is the amazement bred in the heart by which the afflicted is vnable to see a way out of distresse and vnresolued either how to take it or what means to vse for deliuerance Thus it is a curse vpon wicked men that their waies are made dark Psal. 35.6 Thirdly afflictions are called darknes when they are secret and hidden and fal vpon men at vnawares when they are not dreamed of Iob 20.26 And thus of darknes vpon mens estates Thirdly there is a darknes falls vpon the bodies and so it is either blindnes wanting the light of the Sun or else it is death and the graue Death and the graue is called darknes Iob 17.13 and 10.21 22. Psal. 88.13 Fourthly there is a darknes vpon the soules of men and that is spirituall blindnes when the soule liues without the knowledge of God and Iesus Christ especially As it respecteth the will of God in generall it is the darknes of ignorance and errour and as it respecteth the promise of grace in Iesus Christ it is the darknes of vnbelief Eph. 4. Lastly there is a darknes shall light vpon both soules and bodies of wicked men in hell and that is called vtter darknes Mat. 8.12 and 22.15 So that darknes as it comprehends in it the misery of wicked men is either temporall darknes vpon the estates or bodies of men or spiritual darknes vpon the soules of men or else eternall darknes in hell This darknes also may be considered in the degrees of it For besides the ordinary darknesse there is first obscure darknes called also the power of darknes and such was the darknesse of Gentilisme and such is that darknes threatned to such as curse father and mother Pro. 21.20 so was the darknes Ier. 2.1 2. and that our Sauiour Christ speaketh of Luke 22.53 Such also was that night brought vpon the Diuiners Mic. 3.6 7. Secondly there is vtter darknes or eternall darknes in hell which is the highest
onely from God 6. As the air without the light is as it were dead because it is dark and colde and will putrefie so is the body without the soule 7. As no man can shew by what bands the light is fastned to the air so is it extremely difficult to shew how the soule is fastned to the body This similitude wee see doth in many things fit this case but yet not fully For the light is not the essential form of the air onely this comparison doth in many things satisfie the question in that it shewes that the soule is in the body by Penetration or Immeation as they call it It pearceth thorow the whole body onely wee must take heed of two things First that wee imagine not the soule to bee in the body as in a place or as contained of it For the soule cannot bee circumscribed by the measure of a place wee may not imagine that the soule is iust as big as the body and no bigger For though it bee true that the soule is in the body and the whole soule too yet it is not contained there as bodies bee contained in their places For rather the soule sustaineth the body Secondly God is said to bee in vs and so is the soule but not alike For God is in vs by his vertue and grace and operation but not as our former whereas the soule is the forme of the body and both make one man Quest. But some one will say Can it not bee shewed by what band the soule is tied to the body Ans. Some diuines and Philosophers vndertake to determine that and say that God hath created in the body of man a certaine humour which is fitted for this vnion and so they say the soule is vnited to the body by the vitall spirits which are of nature mixt partly Corporeall and partly Spirituall For as those vitall spirits doe consist for the matter of them of the radicall heat and moisture in man so they are corporeall and as they haue an vnexpressable nimblenes in working or sparkling in the body so they draw neer to the nature of the soule and by these vitall spirits thus inliued are the soule and body ioyned together Quest. There yet remaineth another question and that is Where the soule resides in the body in what place is it centred Ans. The most say that the whole soule is in the whole body and the whole soule in euery part of the body Others say It is a vaine question seeing the soule is not in the body as in a place For it cannot bee measured by length breadth or depth but it is in the body as the essentiall forme is in the matter which cannot bee locally Others say that the soule is seated in one principall place of the body as the chiefe palace and seat of residence and is in all other parts by diffusion of vertues through the instruments thereunto fitted and placed of purpose by God in the framing of the body and thus the soule reasons in the head wills and affects in the heart sees in the eyes c. The chiefest mansion of the soule seemes to bee in the heart because it is the last that dies in vs. Sixtly hitherto of the vnion of the soule with the body The faculties of the soule follow There are three faculties or powers of the soul by which it works or there are three things which the soule effects viz. 1. Vegetation 2. Sense 3. Reason And thus the soule may be considered either as it workes vpon or by the body onely or as it works in and by it self chiefly Vpon the body by certaine instruments in the body it works vegetation and sense and by it selfe without the necessity of vsing the body it works reason The first power then is vegetation by which the soule works foure things distinctly vpon the body 1. Life 2. Nourishment 3. Growth 4. Procreation The first thing then by the vegetatiue power of the soule wrought vpon the body is life which is in respect of the body nothing else but the kindling the radicall and vitall heat in the body through the coniunction of the soule with the body and the continuation of that heat vntill the time appointed of God for the dissolution of it so that life is two waies to bee considered first either in the breeding of it secondly or in the continuance of it The breeding of it is in the very first moment of the vnion of the forme with the matter and by that instrument of the vitall or radicall heat The continuance of it is nothing else but the preseruation of the motion and duration of the working of these vitall spirits The second thing wrought vpon the body by the vegetatiue power of the soul is nourishment and this power of nourishing is a faculty by which food taken into the body by the force of naturall heat is turned into the substance of the body for the repairing of that which is consumed in the body And this is a work rather to be admired For the soule by the vse of naturall heat is faine to subdue the nature of the food receiued and hauing melted it as it were in a furnace it casts out what is contrary to the body and extracts for the vse of the body so much as is now made like vnto it The third thing which the soule works vpon the body by the vegetatiue power is growth and this it doth by imploying that part of the food which is now made like to the body vnto the extension of the body vnto the Dimensions thereof euen to the increase of bignes and force which increase for the conuenient actions of the body and this worke is done vpon the body but vnto a certaine time of mans age or till about 30. yeares and then because nature tends not into Infinitenes shee giues ouer this work Lastly Procreation is the fourth worke of the vegetatiue facultie of the soule by which it raiseth vp seed in the body and formeth in it a meere substance like vnto the body from whence it comes vnto the perpetuall preseruation of the sort of the creature And this is an admirable power For heereby liuing creatures doe approach vnto eternity and are made as it were immortall For though the body dye yet by procreation it is as it were kept aliue and so the kind of creature is perpetuated for the other two works of nourishment and growth onely serue for that body in indiuiduo but this power of procreating reserues the sort or species from ceasing to be Thus of Vegetation Sense followes The second thing the Soule workes either vpon or by the body is Sense and by this faculty a man in his body is enabled to discerne things without himselfe and accordingly to desire and moue to them which the former faculties did not reach vnto Now as the Soule workes sense vpon or by the body it must be considered two waies First
of truce 2. There is no safety or help by running away for thy aduersary is seated within thee and thou canst not runne from thy selfe 3. The flesh hath might and continuall aid from the diuell and the world which almost with infinite variety of occasions ministers obstinacy to the flesh 4. For want of care many worthy Champions haue beene for the time foiled shamefully as were Noah Lot Dauid Peter and others 5. No Christian can auoyd it but hath this combate within him Gal. 5.17 And as these or the like reasons may breed care and watchfulnes so hath the true Christian no cause of despaire but rather many arguments of hope of good successe and daily victories and triumphs ouer the flesh if he be watchfull for 1. God hath prouided him of armour against those kindes of assaults and it is mighty to preserue and subdue 2. Cor. 10.3 4. 2. Christ in his power doth rest in vs for this end to assist vs in the combate as we cry for help 2. Cor. 12.10 3. We fight against an aduersary hath beene often foiled by all sorts of Godly Christians and by our selues in diuers particular combates yea against an aduersary that hath receiued a deadly wound that cannot bee cured for so the flesh the first day of our conuersion was mortified All that are Christs haue mortified the flesh with the lusts thereof 4. Wee haue assurance of victory if wee resist Rom. 8.38 5. An incorruptible Crowne is laid vp for all that ouercome 2. Tim. 4.7 8. Reu. 2. Now for the seuenth point wee obtaine victory against the flesh diuers waies as 1. In our iustification when wee by faith obtaine the pardon of our sinnes committed and a righteousnes able to couer vs notwithstanding all the spite the flesh doth vs. This is our victory in Christ Rom. 7. 2. In our sanctification and so wee get victory 1. When we conquer some sins wholly so that we neuer commit them againe 2. When we turn and subdue the power of the sin that remains so as they cannot raigne though they rebell 3. We shall haue our finall and full victory in our glorification in the day of CHRIST when the flesh shall be vtterly abolished for euer Now for the eightth point wee may knowe that wee are not at any time ouercomne by these signes if we finde them in vs. 1. If wee iudge our selues for all knowne sinnes so as there be no sin arising from the flesh but wee condemn it and keep our selues as men condemned in the flesh being grieued at the rebellion of the flesh in vs Rom. 7.1 Pet. 4.7 2. If we hold fast our assurance of faith we are safe so long as we keep the faith 2. Tim. 4.7 3. If wee goe on in our Christian way or course and doo not giue-ouer the practice of knowne duties against the light of our consciences if we finish our course 2. Tim. 4.7 Vse 1. The vse of all should be First for information and so two waies for 1. It shewes the miseries of such persons as neuer feel this combate that haue all quiet in them it is a signe the flesh and the diuell rule all and there is no sanctified Spirit to resist 2. It shewes the folly of some godly persons that are troubled as if their states were not right because they finde such a combat in themselues whereas they should rather conclude the contrary that therefore there is some workmanship of Christ in them which is so opposed by the flesh and the diuell and that it is the case of all the godly to bee assaulted with rebellious thoughts and desires and other practices of the flesh reckoned vp before Secondly for instruction and so it should teach Christians and warn them to take heed of three things viz. of security despair and fainting for all these are mischieuous We may not be secure sith we haue such an enimy within vs nor must we be too much out of hope or despair of successe for the reasons before alleaged nor yet must wee giue way so much as to fainting of spirit but pluck vp our owne hearts and with trust in God's grace resist still the risings of corruption till we get a finall victory Verse 12. And haue your conuersation honest amongst the Gentiles that they which speak euill of you as euill doers may by your good works which they shall see glorifie God in the day of their visitation HItherto of the dehortation The words of this verse are an exhortation wherein consider both what hee exhorts to and by what reasons The matter hee exhorts to concernes their outward conuersation which he would haue to be honest and amiable The reasons are First because the Christians liued among Gentiles that imbraced not the true Religion Secondly because diuers of these Gentils were so spiteful against the Christians that they would take all occasions to speake euill of them Thirdly because some of them that now did speake euill of them might hereafter be conuerted to the true Religion Fourthly because if they now obserue their good works when they shall be visited of God they will much magnifie them to the great glory of God That which he then exhorts them to is the care of their conuersation which he amplifies by shewing what kinde of conuersation hee would haue it to be viz. A fayre or honest conuersation And haue your conuersation honest Diuers things may be hence obserued First that a sound Christian must shew himselfe to bee so by his conuersation a Christian must shew the power of his Religion by his works and by sound practice and that too amongst men abroad he must be knowne by his fruits Col. 1.9 10. Tit. 2.12 and therefore the Apostle beseecheth them to proue before the Gentiles that they were true Christians by their works and conuersation This reproues their discontentment that are vexed because they are not reputed for sound Christians and yet shew no care of a conscionable behauiour in their dealings and carriage among men and withall this may warne all sorts of Christians to looke to themselues that they be not deceiued with vaine shadowes in pretences for 't is not talking and discoursing of Religion will serue turne nor the frequenting of the exercises of Religion nor is it enough to doe secret duties but they are bound to the good behauiour generally in their carriage amongst men This is the first point Secondly from the coherence wee may note also that a man must first reforme his heart and then his life hee must first get a cleane heart freed from lusts and then looke to his conuersation Holinesse must bee both within and without hee is an hypocrite that hath a fayre conuersation and a foule heart neither may hee pleade the goodnesse of his heart that leades a foule conuersation both must bee ioyned together Thirdly we may hence note that euery Christian must be carefull and looke to it in particular that his conuersation be honest
senselesse creatures as the Sunne Moon and Starres others of them but dead men and others of them such as of whom there was not the least colour or appearance of Diuinity Secondly the most notorious wickednes of life which did euery where abound in all the nations that were Pagans Rom. 1. Thirdly that they followed a religion that gaue them no hope of a better life after death nor could describe any estate worth the desiring Fourthly there was no agreement among them what should be the chief Good while they liued but men were carried according to the sensuall desires of their owne hearts On the other side for the Christian Religion they saw that the doctrine of it was euery where prooued by miracles and that their owne Oracles in euery place where the Gospel came were put to silence Besides they might obserue that the Christian Religion did teach the most absolute way for holinesse of life and that the Christians did liue the most vnrebukeably of all others yea did with gladnes dye in the defence of their Religion and further the Christian Religion did shew them the glory of heauen and discouered that certain estate of most blessed Immortality Quest. But may some one say What might be the motiues to the Gentiles to make them continue so obstinate Ans. There were chiefly fiue things which caused this obstinacy in the Gentiles The first was the tradition of their fathers forefathers they would not forsake that religion which for so many hundred yeers their Ancestors had professed 1. Pet. 1.18 Secondly the god of this world did mightily labour to blinde their eyes that they might not vnderstand the Gospell 2. Cor. 4.4 Thirdly they saw that the Christian Religion was persecuted in all places both by reproaches and martyrdome Fourthly they would not receiue the Christian Religion because there were but few that professed it and that their wise men and great men of the world for the most part did reiect it 1. Cor. 1. The last and chief reason was the loue of their sins which they saw they must forgoe if they embraced the Christian Religion It was true also that the wickednesse of some hypocrites that crept in among Christians did make the way of God euill spoken of and many Gentiles to blaspheme Rom. 2. I might adde that the doctrine of Christs Passion was a scandall vnto many Gentiles who accounted it as a foolish thing to beleeue him as a Sauiour that could not saue himselfe from so ignominious a death being willingly ignorant of the necessity of that oblation of Christ as the Surety and Sacrifice for our sinnes It is profitable to consider of the obstinacy of these Gentiles together with their motiues for first we may see that they stood vpon the same grounds in effect vpon which the Papists do rest at this day for the Papists maine allegations are the traditions of Fathers and Fore-fathers together with the multitudes of people that follow their Religion but especially the consideration of the wofull estate of forlorne men should teach vs with the more thankfulnesse to celebrate the prayse of Gods mercy to vs that did subdue our natures and draw vs out of blindnesse and wickednesse into the true Religion and into the kingdome of Iesus Christ And Ministers should hence learne with patience to doe their worke and not to be discouraged though multitudes of people bee not brought to the obedience of Christ they must not looke to speed better then the Apostles who in all places left thousands of people that would not regard them nor their Ministeries 2. Tim. 2.25 26. Lastly we should learne euen of wicked men how wee should entertaine the truth for if it bee so hard a matter to get men to change their minds when they hold grosse errors and falshoood how ought we to stick to the truth when wee haue receiued it and not receiue any other doctrine though an Angell from heauen should teach vs otherwise then is written in the Word of God Gal. 1.7 Doct. 2. Wee may hence also note that God is pleased to suffer his children in this life to liue amongst wicked men A godly man can liue no where but there are some wicked liuing there the tares will growe vp with the Wheate There may be diuers reasons assigned of this why God doth not gather his people altogether from the places where wicked men dwell as First God doth hereby try his people whether they will forsake the inticements of the wicked and cleaue to him and his truth the more by-waies there are the more prayse to him that keepes the right way Secondly God doth by the wicked many times refine and purifie his seruants by reason of the wicked he both keeps them cleane and if they gather any filth by them he washeth them wicked men are many times God's Laundresses to godly men for if God appoint them to chasten his seruants they will doe it throughly both by reproches and other waies Thirdly the Kingdome of Christ must bee set vp among wicked men because amongst them are many of God's Elect which are in due time to bee conuerted from their wickednesse Fourthly hereby the power of Christ is magnified that can set vp and maintaine his Scepter in the middest of his enemies Fiftly by this course God's patience is prolonged for God is pleased for the godlie's sakes to forbeare those destroying Iudgements which else would fall vpon the wicked The vse should be to teach vs to beare with patience the inconueniences which befall vs in our places and callings by reason of the neighbourhood of wicked men as knowing that it is the condition of all the Godly and hath alwaies beene so and is so in all places and therefore to resolue with our selues rather to learne how to carry our selues fairely and honestly among them then through impatience without calling to shift our places or without charity to make any schisme or rent in the Church Secondly since on Earth it will be no better with vs in respect of our habitation we should therefore learne the more to desire to be in heauen where all the people shall be righteous since there is so much vnrighteousnesse in this World we should long for these new heauens and new earth wherein dwelleth righteousnesse We should be the more thankful if God ease vs in any degree of the molestations of wicked men either ridding out manifest Idolaters Pagans or Papists or restrayning those that are with vs from vnquietnesse and tumult and daily slâ—nder or comforting vs with a large fellowship of the Godly Fourthly It should teach vs circumspection seeing the dayes are euill both to hold forth our owne light in the midst of their darkenes to take heed that we trust not euery man nor beleeue euery thing a holy reseruednesse will become this Doctrine Fiftly the zeale of Gods House should the more ouercome vs to striue to winne men to God and prouoke them as wee haue
image or similitude as First in the diuine nature of Christ. For Christ as the Sonne of God is said to bee the splendor and brightnes of his Fathers glorie Heb. 1.2 Secondly in the humane nature of Christ. For in his humane nature did the God-head dwell and shine as the candle in the Lanthorne and so the glorie of God appeares amongst men for when Christ was incarnate and came to dwell amongst men they saw his glorie as the glorie of the onely begotten Sonne of God Ioh. 1.14 Thirdly in his works for the inuisible things of God as his power and wisedome in the excellency of them are made visible vnto our obseruation in the creation and gouernment of the world in the great booke of the creatures is the glorie of God written in great letters Rom. 1. Thus the heauens declare the glorie of God Psalme 19.1 And in this great book the glory of the Lord is said to endure for euer and the Lord will alwaies reioice in this impression of his glorie in his workes Psal. 104.31 and as all the workes of God are his glorie in that they do some way set out his excellency so especially miracles are in a high degree resemblances of God's glorie and therefore are these workes of wonder called the glorie of God Thus the power of God in raising Christ is called his Glory Romanes 6.4 And so the maruailous workes mentioned Psalme 97.4 5.6 so Christ in working the miracle in Canaan of Galile is said to shewe his glorie Iohn 2.11 And as workes of miracle are called the glorie of GOD because GOD hath in them stamped some liuely resemblance of his Excellencie so also workes of speciall Iustice done vpon Gods enemies are called his glorie also as these places shewe Exod. 14.14 Num. 14.21 Esay 13.3 So also Gods mightie working in deliuering his seruants is called his glorie also Psal. 105.5 6. and 57.6 and 85.9 Fourthly in man God hath imprinted his glory and so in all sorts of mankind they are called the glorie of God in respect of their resemblance of Gods soueraignty man is as it were a visible God in this visible world and in respect of his superioritie ouer the creatures resembles God And as God hath imprinted his glory vpon all men in generall so in a speciall manner vpon some men as 1. Vpon such men as shine in the outward dignity and preeminence of their places in this world aboue other men their glorie is said to bee Gods glorie 1. Chron. 29.11 12. 2. Vpon such men as are indued with the grace of God and the vertues of Iesus Christ these beare Gods Image and are therefore called his glorie Esay 46.13 2. Cor. 3.18 Psal. 90.17 3. In a more principall manner vpon such as be receiued vp to glorie in heauen Thus God will be glorified in his Saints at the day of Iudgement 2. Thes. 1.10 This is that glorie of God which the godly doe hope for with so much ioy Rom. 5.2 Fiftly in certaine visible signes testimonies of his presence Thus the consuming fire on mount Sinah is called the glorie of God Exod. 24.6 16 17. So also the cloud that filled the Temple Exod. 40.34 And the cloud that rose vpon the Tabernacle in the wildernes And so the signes of Gods presence in heauen are in a speciall respect called his glorie Thus Stephen saw the glorie of God and Iesus standing at his right hand Acts 7.55 Thus we are said to appeare before the presence of his glorie Iude 24. Sixtly In his Word and so the Word of God is the glorie of God either in generall as it describes the excellency of Gods nature in all in his properties or attributes Psal. 26.8 Or in speciall the Gospell is called the Glorie as it sets out the goodnes of God after a matchlesse manner relieuing forlorne mankind Esay 6.1 And thus that part of the Word of God that doth describe Gods mercy is called his glorie Exod. 33.18 19 22. Eph. 3.16 Thus also that way of shewing mercy by bringing in the infinite righteousnes of his owne Sonne is called the glorie of the Lord Esay 40.5 Thus God glorifieth himselfe Secondly God is said to bee glorified by vs Man may make God glorious but that he cannot doe by adding any glory to God's Nature and therefore we must search out to finde by the Scripture what waies man may glorifie God and so we may be said to glorifie God or to make God glorious three waies First by knowledge when we conceiue of God after a glorious manner thus we make him glorious in our owne hearts and this is a chiefe way of making God glorious And this is one way by which the Gentiles glorifie God and this God stands vpon so as he accounts not himselfe to bee knowne aright till we conceiue of him at least as more excellent then all things Seeing we can adde no glory to God's nature we should striue to make him glorious in our owne mindes and hearts And we may by the way see what cause we haue to bee smitten with shame and horror to thinke of it how we haue dishonoured God by meane thoughts of him And hereby we may also see how farre man can be said to haue the true knowledge of God in him yea there is some comfort in it too to a Christian that humbleth himselfe to walke with his God for though at the best he come farre short of conceiuing of God as he is yet God accounts himselfe to be made glorious by vs when we get so farre as to conceiue of him aboue all creatures and that is when he comes into our hearts as a king of glory farre aboue all that glory can be found in earthly Princes Psalme 14.7 9. And thus we make him glorious not when we barely iudge him to be more excellent then all things but when our hearts are carried after the apprehension of him so as we loue him aboue all and feare him aboue all c. And thus we make God glorious in our hearts by knowing him Secondly by acknowledgment When in words or workes we doe ascribe excellency vnto God and to glorifie him is to acknowledge his glory or as the phrase in Scripture is To giue him glory and so there be diuers speciall waies by which we are said in Scripture to glorifie God as First when in words wee magnifie God and speak of his prayses and confesse that he is worthy to receiue honour and glory and might and maiesty so Reuel 4.11 Psal. 29. 86.9 Secondly when men confesse that all the glory they haue aboue other men in gifts or dignitie was giuen them by God So Dauid glorifies God 1. Chron. 29.11 12. And thus we make God the Father of glory as he is called Ephes. 1.17 Thirdly when men that are guilty of sinnes that cannot be proued against them yet feeling themselues to be pursued by God doe confesse to Gods glory and their owne shame
3. There is not couetousnes or the loue of world there 1. Ioh. 2.14 Iam. 4.3 he vseth the world but hee admires it not His taste in earthly things is lost Hee sauours them not as hee was wont to do Romanes 8.5 And as in these things hee is new so in the furniture of his heart hee is in many things new for First hee hath a new minde hee is renewed in the spirit of his minde which appeares first by his capablenes in spirituall things Hee that lately could not perceiue the things of God 1. Cor. 2.14 now heares as the learned hee sees in a mirour hee lookes and wonders The vaile is taken away that before couered him 2. Cor. 3. Secondly by the transcendencie of the things hee knowes he can now looke vpon the verie Sun hee knowes God and Iesus Christ and the glory to come and the excellent things giuen of God which the heart of the natural man neuer perceiued Iohn 17.3 1. Cor. 2.9 10. Thirdly by the instrument by which hee vnderstands hee sees by faith and not by Reason in many things he is fully assured in diuers Mysteries where sense and reason can giue-in no euidence Secondly hee hath newe affections I will instance but in two of them sorrow and loue He is another man in his sorrowes which appeares both in the causes and in the remedies of his sorrowes For the causes hee was wont neuer to be sorry for any thing but his crosses now hee is seldome sorry for any thing but his sinne And for the remedies he was wont to driue away his sorrowes with time sleepe and merry company but now nothing but good words from God will ease him his loue may be tryed by the obiects and so whom hee can loue truely or whome hee doth loue vehemently Hee can loue his very enemies which hee could neuer doe before And hee doth loue Iesus Christ though he neuer sawe him 1. Pet. 1.9 and so feruently as hee accounts all things in the world which hee was wont so much to dote vpon but as losse and dung in comparison of Iesus Christ Phil. 3.8 9. Fiftly hee hath a new behauiour with him hee is wonderfully altered in his carriages which appeares in diuers things First in respect of the rule of his life hee walks by rule Gal. 6.16 Hee commeth daily to the light to see whether his works be wrought in God Ioh. 3.21 This is a signe giuen by our Sauiour Christ in that place Hee is carefull to order his behauiour by the warrant of the word Phil. 2.15 16. Secondly in respect of the meanes hee vseth for the ordering of his conuersation And so hee taketh presently hold on Gods Sabbath hee is carefull to keepe the Sabbath honouring that day aboue all others and esteeming and desiring it for the imployment thereof Thus the Lord of the Sabbath saith that it is a signe by which hee knowes the people whether they bee truly sanctified or not Exod. 31.13 Esay 56.2.6 Thirdly in respect of the things hee imploies himselfe in hee chooseth the things that please God Esay 56.4 his desire is now in all his waies to do such things as might bee acceptable to God Whereas before hee was most carefull to please men or to satisfie his owne lusts Fourthly in respect of the manner of his conuersation In which foure things especially shine first humility hee shewes that the great opinion of himselfe is taken downe in him hee is lowely and meek which hee hath learned of Christ Math. 11.29 Secondly affectionatenes Hee loues the name of the Lord and to bee the Lords seruant Esay 56.6 Hee doth good duties with good affections Thirdly contempt of the world hee can deny his profit pleasure ease credit or the like Hee is no more worldly or eaten vp with the cares of life He doth not esteeme of earthly things as hee was wont to doo and shewes it in his carriage Fourthly sincerity for now hee hath respect to all the Commandements of God hee desires to bee sanctified throughout he is not mended in many things as Herod was but is in some degree mended in all things and besides hee is carefull of his waies in all places and companies hee will obey absent as well as present Phil. 2.12 and there is no occasion of offense in him 1. Iohn 2.8 He is wonderfull wary and carefull to prouide that he may not bee an offense to any body and withall hee is not found to striue more for credit than for goodnes or more ready to iudge others than to condemn himself Iames 3.17 If this description be throughly waighed it will bee found to contain the most liuely and essentiall things that distinguish true Conuerts from all othermen Nor may the force of any of these bee weakned because many that seem true Christians doo shew the contrary to some of these for many that seem iust to men are an abomination to God and besides these things may be in the weak Christian in some weak measure though not so exactly Thus of the third doctrine Doct. 4. We may hence note that there is a peculiar time for the keeping of this visitation of grace All the times of mens liues are not times of visitation there is a speciall day of visitation called in Scripture The day of saluation the accepted time the due time the season of God's grace 2. Cor. 6.2 That this point may be opened first we may consider of the acceptation of this word Day It vsually notes a naturall day that is the space of foure and twenty houres Sometimes it notes the artificiall day of twelue houres from the morning to the euening so Iohn 11.9 Sometimes it notes time generally as in such Scriptures as say In those daies the meaning is In those times Sometimes it notes some peculiar season for the dooing or suffering of some notable thing as the speciall time when God plagues wicked men is call'd their day Psalm 37.13 Iob 18.20 So the time when Christ declared himself openly to bee the Messias is called his day Iohn 8.46 So it is heer taken for that speciall part of our time of life wherein God is pleased to offer and bestowe his grace vpon vs to saluation Now this cannot be the whole space of a man's life for it is euident that many men for a long time of their life haue not at all been visited of God in this visitation of grace they haue sate in darknes and in the shadow of death and this time is called night Rom. 13.13 Again others are threatned with the vtter losse of God's fauour if they obserue not a season as Heb. 3.6 c. Luke 19.41 42. Yea some men haue liued beyond this season and for not obseruing it were cast away Pro. 1.24 28. The very tearm heer vsed shewes it for when he saith The day of visitation he manifestly by the Metaphor of visiting proues a limitation of the time for all the yeer
God will certainly bee a reuenger of this disobedience it being his owne cause as well as the Magistrates Besides it serues to informe vs concerning the admirable power and wisdome of God in effecting the subiection of man to authority of Magistrates all men naturally affect to excell and like not superiority in other men and besides it is needfull that one man should gouerne and keepe in order millions of men disposed as before Now this well points at the cause of this order and subiection which is the respect of God God naturally hath planted in the hearts of men a feare to rebell or disobey euen for fear of God himself more then Princes and besides God hath made man to see by experience that hee doth defend the persons and rights of Kings by reuenging the disobedience of men this naturall conscience keepes vnder naturall men Now though the Apostle would haue godly men to obey for the same reason yet it is vpon a higher ground for godly men are instructed by the Word of God to obey Princes yea herein differs the obedience of the godly from the wicked that the godly man obeyes for the meere loue hee beares to God and the wicked onely for feare of vengeance from God so both obey for a higher reason then the respect of Princes themselues euen for the Lords sake the one for the loue of God and the care of his glory the other for feare of his punishments and iudgements Lastly it shewes men must so acknowledge the glory of Princes as that especially we haue respect vnto the glory of God who is King of Kings we must obey Kings in the land so as God be not disobeyed Thus of the Proposition the Exposition followes The Apostle labours to cleare this doctrine from diuers scruples might be conceiued by Christians whether they arise from the diuersitie of the sorts of Magistrates or from their soueraignety For the sorts he shews they must obey Magistrates of all sorts both superior and inferior the highest and those which are subordinate to them both Kings and Gouernors also for their soueraignety Hee teacheth them to obserue the supremacy of Kings and Monarchs In generall wee may learne from the Apostles care to preuent mistaking herein that he accounts it a pernicious thing to erre about the authority of Princes and their Gouernours and experience shewes it to bee pernicious sometimes to the persons of Kings who are often by treason murthered vpon wicked and erroneous grounds and sometimes to the subiects who drawe vpon themselues not onely fearefull sinnes but miserable punishment also by erring herein somtimes it is pernicious to religion it selfe and religious causes giuing not onely scandall but procuring desolation in the Churches through errors somtimes on the left hand and sometimes on the right hand Whether to the King It may be questioned whom the Apostle meanes by the word King Such as vnderstand the Epistle to be written to the Iewes may perhaps conceiue that the Kings that ruled by deputation in Iudea should be meant such as were Herod and Agrippa But in as much as the Iewes were scattred through the Prouinces and those prouinciall Iewes were most in quiet and in as much as for the reasons afore giuen it is likely that the Epistle was written to all Christians both Iewes and Gentiles therefore by the King hee meant Caesar. And then a more scruple ariseth for the Romans hated the name of a King and Caesar was an Emperour to which diuers things may bee answered First that though the present gouernour was an Emperour yet the Apostle knowing that the most monarchies in the world would rest in the title of King in all ages therefore hee vseth that title that may concerne the most of the Elect in all ages Secondly that though amongst the Romans the title of King was not vsed yet the Grecians in whose language hee writ did familiarly vse the word which wee translate King Thirdly the Apostle might haue respect vnto the signification of the word as vnto a word which was most effectuall to note the highest dignity among men For it notes him that is the stay or foundation of the people or the common-wealth and though ambitious men sought new titles as higher yet the Apostle knew that this was most maiesticall and honourable for the tearm of Emperour in the signification of it may agree to any subordinate rule who gouernes or commands other men Fourthly it may bee that the Apostle knowing the hypocrisie of those Emperours who onely disclaimed the name of Kings to auoid the hatred of the people and yet sought the full right of Kings and so to destroy the liberty of the people giueth the name they sought in substance though not in tearme Where by the way wee may note how hatefull hypocrisie is to God and how vaine it is God will vnmaske euen Kings if they dissemble with him He that tryeth the hearts reines iudgeth according to truth and will not bee deceiued with pretences Though men durst not charge Caesar to affect the kingdom yet God dares and will require at his hands the ambition of his heart And if God will not beare with dissimulation in Kings much lesse will he beare it in meaner men hee hates hypocrisie and fained pretences and painted showes wheresoeuer hee findes it which should teach vs all to labour for a plain and vpright heart in all things to direct our words and carriage according to the true intent of our hearts For besides that God will plague men for their dissimulation which cannot be hid from him it fals out vsually that such as vse dissembling are perpetually suspected all their faire pretences notwithstanding as those Caesars were Lastly the Apostle may name Kings to preuent rebellion in the subiects which either should feare such as affected the title or liue vnder such as professed themselues to bee Kings and so the meaning is that hee would haue them obey euen Kings how hatefull soeuer naturally that kinde of gouernment did seeme vnto them It may bee that the Apostle mentioneth Kings as the last kinde of gouernment a Monarchy being in many respects the most excellent forme of gouernment as being such a form of gouernment as comes neerest to the similitude of God who is not onely one in nature but in gouernment also and is most agreeable to nature which doth affect vnity as well in the body politicke as in the body naturall But I let this passe as a question belonging rather to the Politickes then to Diuinity to be discussed at large Thus coniecturally of the reason why the Apostle vseth this tearm Concerning Kings I propound these things to be considered of First the Originall of Kings Secondly the excellency of Kings both these tend to work in man the care of obedience to them and their Lawes Thirdly the indefinite manner of propounding the tearm shewing that this submission belongs to all Kings Fourthly the vses of all
to liue such a discreet and profitable life that they may see that wee differ from all other sorts of men in the goodnes of our conuersation If wee would doe what might bee specially pleasing to God we must bee carefull of these two things Doct. 8. Lastly wee may heere note that the will of God may bee knowne effectually though it bee not knowne distinctly The Apostle is sure this is the will of God and yet there is no Book Chapter nor Verse quoted nor can any particular place be alleaged that these precise words doo expresse God's will but inasmuch as the meaning is to bee found in the scope of many places of Scripture therefore it may bee well so called The will of God Thus of the authority of this rule The matter of it follows which is well-dooing With well-dooing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is not the same with that in the former verse for heer it is a Participle of the present time and notes the continuall custome of well-dooing and giues vs to vnderstand that if euer we would effectually silence wicked men we must be continually exercised in well-dooing Our good works though of great excellency yet work but a sudden blaze the effect of them will be quickly ended or soon put out and then will wicked men return to their old course of reproaching if they bee not daily confuted by the still fresh and new fruits of a Christian wee must bee full of new and good fruits Iames 3.17 and neuer weary of well-dooing The sense of the word then is this as if it were rendred thus This is the will of God that they that are daily exercised in doing good should put to silence foolish men for the originall word doth note the person as well as the good done which affoords another doctrine Doct. 2. God would haue good men that are full of good fruits to enter into the lists against wicked men to vanquish and silence them which implies that God would not haue formal Christians or hypocrites to meddle with the quarrell of Religion for they will spoil all in the end when their hollownesse and hypocrisie is discouered they will make foolish men rail and blaspheme worse than before Such are fit to plead for and defend Religion as be manfull and full of good works And therefore the weak Christians should not be ouer-busie and fiery in meddling with wicked men or putting themselues forward to defend sincerity til their works could plead for them before we set-on to be great talkers for Religion we should prouide good store of good works by which wee might demonstrate the truth and power of godlinesse in vs. Of well-doing in it self I haue intreated before onely before I passe from it me thinks it is lamentable that our hearts can bee no more fired to the care of it Oh that wee were once brought but to consent from the heart with confirmed purpose to set vp a course by our liues to win glory to our Religion We see how fain God would haue vs do so and it would plague wicked men that would fain rail at vs nothing would more confute them And besides other Scriptures shew no life aboundeth more with stedfastnes and contentment than a life fruitfully spent especially how can wee bee still thus careless if we remember the great recompense of reward in another world Oh this formality and outward shew and seruing God for fashion how deeply is it seated in mens manners It is likely the most of you that hear this doctrine will say it is good and perhaps some one or two of you wil be a little toucht with a kind of consultation in your selues which way you might doe well But alas alas out and alas Oh that I could get words to gore your very Soules with smarting paine that this Doctrine might be written in your very flesh for a thousand to one you will goe the most of you away and not redresse your waies Religion shall not be honored by you more then before cursed be that worldly drosse or spirituall security that will thus robbe and spoyle your Soules and keepe Religion without her true glosse and beautie and shining glory I might here also note that submission to the ordinances of men is one part of a Christian man's well doing and a speciall ornament of the sincere profession of Râ—ligion because it is the discharge of the duty enioyned vs by God and so is a part of the obedience due to God himselfe to keepe their ordinances is to obey God's commandement Secondly because such a conscionable submission to mans Lawes makes the religious workes of Christians to be the more vnrebukeable in the eyes of wicked men and therefore they are to bee warned of their rashnesse that say that conformity to mens lawes is euill dooing when God sayes it is well doing they say it is a sinne God sayes it is a good worke It is neerer to the truth and safer to say that not conforming is a sinne because it is a breach of God's expresse commandement in the former verse and therefore also godly Christians whether Ministers or priuate persons that obey the lawes of men simply out of Conscience of God's Commandements and not for corrupt ends may comfort themselues that the good God doth like of what they doe because it is his will that so they should doe and he sayes they do well though som good men are coÌ„trary-minded out of weaknes censure them as euill doers Then it is implyed heer that the conscionable conformity of godly Christians shall be rewarded in Heauen For all well-doing shall bee rewarded in Heauen but submission to humane Ordinances is well-doing and therefore shall be rewarded in Heauen Paul is crowned in Heauen for his holding to the Iewish Ceremonies to win the Iews and further the liberty of his Ministery Thus of the matter required The end follows That you may put to silence the ignorance of foolish men The word heer rendred To put to silence is diuersly accepted or the force of it is shewed by diuerse tearmes in seuerall Scriptures Sometimes it is translated to still a thing that is tumultuous and raging and so the Sea was silenced or made still Mark 4.39 Sometimes it is translated To make speechlesse or dumb so Math. 22.12 Sometimes To confute so as they haue not a word to answer so Mat. 22.34 Sometimes To muzzle or tie vp the mouth so 1. Cor. 9.9 1. Tim. 5.18 and so it signifies properly and so well-doing is intended heer as a means to muzzle the mouthes of wicked men The word heer rendred Foolish-men signifies properly men without a minde or men that haue not vse of their vnderstanding and so are either naturall fooles or mad men The Doctrines that may bee gathered from hence are many For it may bee euidently collected from hence Doct. 1. That wicked men do vsually in all places speake euill of godly men they are prone to it
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
Master Psalm 134.1 and 135.1 Verse 17. Honour all men loue the brother-hood feare God honour the King THese words are the conclusion of his exhortation to Subiects Wherein the Apostle doth not onely repeat the substance of a Subiect's duty to his Soueraigne but withall doth summarily commend vnto them the description of an absolute Subiect or Citizen in all his relations and tells them in a few words what would make a Christian liuing in humane societies eminent for exactnes of his behauiour for he in these words forms him in his carriage to all men to good men to God and to the King And so his Charge enioins First courtesie to all men Secondly charity to godly men Thirdly piety to God Fourthly loyalty to the King Honour all men The first thing that the Apostle would haue a Christian that liues in humane societies look to is a right behauiour of himself toward all men that is toward the multitude in generall not because that is his greatest care or the greatest part of his care and duty but because the greatest offense many times arises from the neglect of his outward carriage towards all sorts of men because Christians are vsually faulty in not watching ouer their waies heerin By all men he means the generall body of societies where wee liue euen all sorts of men good and bad whether religious or prophane friends or enemies acquaintance or strangers nor ought they to be scrupulous of giuing honour to wicked men for though many men or women in the places where we liue may ought to be contemned for the wickednes of their liues yet there are none so vile but there are some grounds of honour in them either in respect of some remainder of God's Image in them some gifts worthy praise or some place of eminence or authority or some outward blessings in which they excell others as riches birth strength valour or the like Now Christians haue diuers waies by which they may expresse this generall honour to all sorts of men First in their salutation It is a very comely thing in Christians to salute willingly and in words and in gesture to shew ciuill respect euen to wicked men Abrahams behauiour towards the Hittites may shame the most Christians Gen. 23.7 12 c. Yea the very Hittites themselues may teach them good manners in this kind Secondly in their communication and so it is an excellent rule giuen by Salomon that a man should consider to speak what is acceptable and auoid what may irritate Pro. 10.32 13. and 15.23 Thirdly in their conuersation and so they should shew a worthy respect of such among whom they liue if they looke to these rules 1. To auoid those persons or things may bring trouble or wrongs or offence to the multitude And this they shall doe if they striue to liue without offence themselues 1. Cor. 10.30 and do shame the company in respect of talebearers Pro. 15.3 and 20.19 Leuit. 19.16 and such as cause diuisions and offences amongst men Romans 16.17 and that they doe not vilify any rashly either by reproaching them for outward defects and so they must not curse the deafe Leuit. 19.14 or by peremptory iudging of the finall estate of the soules of men especially about doubtfull or indifferent actions of men 1. Cor. 5.10 Iam. 3.17 2. To shew all meekenes and gentlenes to all men striuing to bee soft and amiable in all their occasions of conuersing Titus 3.1 2. Iam. 3 17. studying to be quiet and to meddle with their owne busines 1. Thes. 4.12 following peace towards all men Heb. 12.14 Rom. 12.19 Onely in this generall respectiue behauiour towards all sorts of men Christians must looke to two rules First the one is that they neuer iustify the wicked nor condemne the righteous Prou. 17.15 Secondly the other is that by needless society they make not themselues companions with open euill doers Psal. 1.1 Loue the Brother-hood The second thing requisite to the framing of a compleat citizen or subiect is the soundnes of his affection or carriage towards such as be religious in the Common-weale where hee liues The brother-hood is the society or company of so many as are true Christians in the place of a mans aboade or acquaintance that which is required is that howsoeuer we should shew a generall respect of all sorts of men to carry our selues fairely towards them yet we should in a speciall manner set our loue vpon such as bee religious persons and should shew vpon all occasions that we do honor affect them as hartily and as tenderly as if they were our very brethren in the flesh or rather more stricter in that they are allied vnto vs in a far greater and better bond then that naturall consanguinity This is that which is also earnestly required and vrged in other Scriptures as Rom. 10.12 Heb. 13.1 1. Pet. 1.22 Iohn 13.34 Ephes. 2.5 Now this loue to the godly of our acquaintance wee should shew diuers waies First by making choise of them as the onely companions of our liues Phil. 1.5 All our delight should bee in them Psal. 16.3 And so we should receiue them and intreat them as Christ receiued vs to Glory that is freely and with all hartines of affection thinking nothing too deare for them Rom. 15.7 1. Pet. 4.9 This is the noblest kind of hospitality no fellowship like the brotherly society of true Christians so it bee without dissimulation and constant Rom. 12.10 1. Pet. 4.5 Secondly by imploying our gifts the best that wee can for their good 1. Pet. 4.10 Now our gifts are either spirituall or outward gifts First spirituall gifts are knowledge vtterance praier or the like Now these are giuen to profit withall not our selues onely but others 1. Cor. 12. Thus Christians should helpe others with what they haue learned when they meet together Prouerbs 15.7 1. Cor. 14.26 Colos. 3.16 And thus they must helpe one another by praier whether they bee absent or present 2. Cor. 1.11 Secondly outward gifts are riches friends authority and the like and these should bee imployed especially for the good of the brethren Psal. 16.3 Gal. 6.10 Phil. 2.4 And all this wee should doe with all faithfulnes 3. Iohn 3.5 and with all compassion putting-vnder our shoulders to beare their burthens Gal. 6.2 Now their burthens are either inward temptations or outward afflictions in both these wee should help to beare their burthens If they be burthened with infirmities or temptations we should beare their burthens by laying their griefs to our hearts and by striuing to comfort them and if their secrets bee for wrongs to vs wee should let them see how easily wee can forgiue them If it bee outward afflictions that burthen them wee beare their burthens when wee sorrow with them that sorrow and are ready to the vttermost of our power to aduise them or relieue and help them Thirdly wee should shew our speciall loue to them by striuing together
fearefull thing which Salomon saith Those which are of a froward heart are an abomination to the Lord but such as are vpright in the way are his delight Pro. 11.20 Fourthly if wee consider the condition of the parties that are ouer-growne with this disease of peeuishnes and frowardnes It is a terrible censure that God himselfe giues of such for the most part that they are wicked persons Prou. 6.12 He that walketh with a froward mouth is called a naughty person and a wicked man and though in charity wee may hope of men that they are not altogether destitute of true grace yet as the Apostle said of enuie and strife so may wee say of frowardnes that such as are guilty of it vsually are but as carnall at the best but babes in Christ 1. Cor. 3.1 2 3. To coÌ„clude Better is the poore that walketh in his vprightnes then hee that is peruerse in his lips though hee bee rich Pro. 28.6 Vse The vse should bee for admonition and instruction to such Masters husbands wiues or others that finde themselues guilty of this hatefull vice to labour by all meanes to get themselues cured of it remembring the counsell of the holy Ghost Put away from thee a froward mouth and peruerse lips put farr from thee Pro. 4.14 and to this end they must obserue these rules First they must become fooles that they may bee wise they must begin the cure at the deniall of themselues and their vaine conceits For if they trust to their owne discretion and naturall gifts they will neuer mend For naturall gifts can neuer make that which is crooked streight Eccles. 1.15 Secondly they must striue to breed in their hearts the sound feare of God and his displeasure for their frowardnes For the feare of God will take downe their pride and cause them to abhor all peeuish and froward waies Prou. 8.13 Thirdly they must constantly iudge themselues for their offences heerein and that both by daily confessing their frowardnes to God in secret and also by acknowledging their faults heerein vnto such as are guided by them Fourthly they must especially fly to Iesus Christ whose office is to make crooked things streight Esay 40.5 and 42.16 Luke 3.5 The last thing to bee noted out of this verse is that no faults in the Superiours can free the inferiours from their subiection for matter or manner as heere seruants must bee subiect yea with all feare to froward Masters so afterwards wiues must bee subiect to their husbands and with all feare too though they bee vnbeleeuers or carnall men Thus of the exposition the confirmation followes Verses 19. and 20. For this is thank-worthy if a man for conscience toward God endure griefe suffering wrongfully For what glory is it if when ye be buffeted for your faults you shall take it patiently but if when yee doe well and suffer for it you take it patiently this is acceptable with God THe Apostle applies the reasons to that part of the exposition which might be most doubted and â—o giues three reasons why seruants should be subiect euen to euill Masters The first is taken from the acceptation of such subiection with God verses 19. and 20. The second is taken from their calling verse 21. The third from the example of Christ afterwards The argument from acceptation is laid downe verse 19. and auouched and made good verse 20. In the ninteenth verse then it is the drift of the Apostle to shew that though Masters should bee so froward as to beate their seruants causelesly yet they should bee subiect and indure it for conscience sake vnto God because this is a Christian mans case and a great praise when out of conscience to God hee doth his duty and suffers wrongfully The reason is so intended for the particular case of seruants so abused as it holdes in all cases of iniury for conscience sake In this verse then the Apostle intreates of suffering and wee may note foure things about suffering First what is to bee suffered griefe Secondly how it is to be suffered viz. wrongfully and with enduring Thirdly the cause of suffering it conscience toward God Fourthly the effect which is praise acceptation Doct. 1. In this world all sorts of men are liable to suffer griefe For though the Apostle in the scope intends to speak of seruants suffering griefe yet the Argument with the vses concerne all sorts of men In this world then wee must looke for griefe and how can it bee otherwise since first there are such mines in our own nature made by sinne and so many abominations round about vs to God's dishonour Secondly the creatures which we are to vse in this world are empty and vaine and so occasion much vexation in the vsers that are disappointed by them All is vanity and vexation of spirit saith the wise man Thirdly wee are liable to so many crosses and losses euery day hath his griefe and his crosse which must bee taken vp Mat. 6. vlt. Luke 9.14 Fourthly how can wee be long without griefe that liue in a world so full of sin and diuels and diuelish men Fiftly our own bodies often grieue vs being liable to so many paines and diseases What should I say Our own houses are full of causes of griefe if the disorders of masters husbands wiues seruants children be considered of and therefore wee should bee weary of the world and long for heauen wee shall neuer bee long together without griefe till wee come thither Doct. 2 Wee must not onely endure griefe but many times suffer it wrongfully Besides all the griefe befals men otherwise the world is full of wrong and iniury and the waies of doing wrong are so many as cannot easily be reckond Who can recount what wrongs are done daily by deceit violence oppression lying false witnes slanderings and other base indignities Which should teach vs not to think it strange if wrongs befall vs and withal it imports that woe shall be to all them that doe wrong That God that discouers them that doe wrong will repay them according to all the wrong they haue done Doct. 3. It may be heere noted too That vsually they suffer most wrong that are most careful to do their duties which ariseth partly from that fearefull Aâ—axie in mens natures that are falne into such distemperature of disposition and partly from that naturall malice vngodly men beare to them that are good partly such as are indeed godly will not vse such meanes of reuenge as others will doe and partly because the Lawes of men doe not reach to a sufficient way of correcting and reforming such indignities and especially it proceeds from the pride and vnthankfulnes and discontentments which raigne in the harts of froward corrupt minded persons And from hence we may gather the necessity of God's generall Iudgement because in this world it is ill many times with good men and there is no remedy seeing their wrongs are not righted heere
doo many notorious iniuries and abuses to their conscience by resisting the motions of conscience not knowing what to make of them and by smothering the scruples of conscience and by deading the conscience or else by vexing them and many other waies Thirdly God hath giuen men a great charge about the keeping of their consciences which he placed in their soules as a great treasure and God would haue it respected and looked to with as much care as any thing hee hath giuen vs 1. Tim. 1.19 Fourthly God doth require that men should get grace and goodnes into their consciences as well as into their hearts or words or liues which they can neuer doo if they be not taught Fiftly God's Word in all the directions and precepts of it doth binde oblige mens consciences to see to the obedience of them now what can conscience doo if men knowe not what belongs to their consciences and the natures and works of conscience But aboue all things it should awaken men to study the knowledge of conscience yea of their owne consciences if they consider that the conscience of euery man is one of the principall books shall bee opened at the last Day for euidence before the Tribunall Seat of Christ and therefore men were best to look about them in this world to see to it what is written in this book for it is indeleble and will stand vpon record either for them or against them at that Day Now concerning conscience diuers things are to bee considered First what conscence is Secondly what the work of conscience is Thirdly what the prerogatiues of conscience are Fourthly the kindes or sorts of consciences Last of all what it is that bindes the conscience which is to bee inquired into because men are inioyned to suffer wrongs patiently for conscience sake euen seruants from their Masters For the first To know what conscience is we must looke both to the Etymology of the word and to the definition of the thing The word conscience imports a knowledge with another Conscientia quasicum alia scientia Conscience that is science conioyned and the reason is because conscience is a thing in vs that knowes what wee haue done and therein ioynes with some other thing that knows it too Some of our actions conscience sees within and the Angels and men see them without but for our secret thoughts conscience is onely ioyned with God or with our owne mindes as they are ioyned with God Cōscience is a thing within vs which God hath plac't there of purpose to be his witnes or spy to discouer all wee think or do as it is ioyned with the mind of man it is the knowledge of what we know or the thinking of what we think To think of other things is the vnderstanding or mind but to think what wee think is the conscience of a man Or else conscience may bee called so because it is a concluding science Conscientia quasi concludens scientia and the reason of the tearme in that sense may bee thus because looke what discourse conscience hath with God or the minde of man it vttreth it by way of a Syllogisme which they call a practicall Syllogisme As for instance If the conscience speak within to a murtherer it speaketh by Syllogisme thus Euery murtherer is in a fearfull case but thou art a murtherer therefore thou art in a fearefull case Now that that reason which concludes thus in him is his conscience is most apparant For the mind giues onely the first part of the Syllogisme which is that a murtherer is in a fearefull case or that the mind sees either by the naturall principles planted in it or by the Scriptures The other branch the conscience takes out of the memory that is that thou hast committed murther now the concluding of both and applying them to the murtherer is the proper work of conscience and conscience is that within vs that so concludes vpon our actions Now for the definition of conscience omitting the diuersity of frames giuen by diuers men I expresse that which I take to bee the cleerer and fullest to shew vs what it is Conscience is a diuine facultie in the soule of all reasonable creatures applying the principles or propositions of their mind in their particular actions either with them or against them I say it is a faculty to note that it is more then the act or the habit of the minde iudging or determining For acts and habits may be lost but conscience cannot Besides the Scriptures shew that conscience doth act as it excuseth or accuseth and therfore must be a faculty it selfe and not the act of a faculty I say a faculty in the soule because I dare not assigne it or confine it to any part of the soule as they doe that make it a part of the vnderstanding for the vnderstanding hath no parts properly and to make it a part Analogically is not to bee borne in a definition as Logicians know I say moreouer it is in all reasonable creatures to note that beasts that haue onely a sensitiue soule haue no conscience And whereas God also is no creature therefore hee hath not conscience For God beeing holines it selfe needes no faculties to gouern himselfe by nor any conscience to witnes or prompt him And I say it is in all that none might imagine that some men haue a conscience and some haue none For euery man hath a conscience either good or bad Secondly the proper work of conscience is imported in the other words of the definition viz. applying the principles of the mind For the vnderstanding whereof wee must know that there are certaine notions or frames of truth planted in the mindes of all men being infused by God as a naturall Law in their minds shewing what is good or euill and those principles are increased in the mindes of such as haue the benefit of the Scripture more or lesse according to the degree of their knowledge Now that which conscience doth is this It repaires to these formes of truth or light in the minde and takes such of them as concerne the busines in hand and with the force of them either comforts or affrights men according as the occasion is Note that I say it is a diuine faculty I wanted a fit term to express my meaning for that I would vtter I say that it is a wonderful special faculty in vs It is a most celestiall gift conscience is so of God in man that it is a kind of middle thing between God and man lesse then God and yet aboue man So then Conscience concludes about a mans owne actions For if Conscience trouble it selfe about other mens actions it is either the weaknes or the error of cōscience I adde particular actions because Conscience neuer imployes it selfe properly about generals and lastly I adde for the successe or end It is either with a man or against him to note that
by the tearms by which it is called resembled in Scripture secondly by the effects which it worketh really vpon a man For the first An euill Conscience that is awake is in Scripture compared to a sting or prick wounding the heart of a man It is likened also to a dog or a blood-hound that lieth at the dore and hauing fresh sent howleth and barketh after the malefactor Gen. 4. It is likened as some think by Dauid Psal. 51.4 to an euill contentious wife that is euer before a man chiding and brauling and as a moth secretly eats the garment so doth an euill Conscience eat vp the heart of a man when others little see it Pro. 25. It is like a dart strangely shot into a mans body Psalm 38. And it is compared to the boyling of a tumultuous sea Esay 57. And it is called a worme that dieth not but lieth gnawing and eating vpon the heart of a man Esay 66. Mark 9. So that a man that hath an euill Conscience is like a man that is stung by a serpent or followed by a blood-hound or vexed by a continuall-contrarious wife or that is hourely shot through with darts or that hath a liuing worm euer gnawing at his heart But that this may be more distinctly vnderstood wee must take notice of foure effects of an euill Conscience vsually The first is shame Hee that hath an euill Conscience is betraied by his owne blushing many times when his offense is secret yea a man feeles an inward shame in his owne heart disgracing and abusing him though he make no outward shew of it For though sometimes an innocent person vpon the fulnes of an aspersion may conceiue shame as Dauid did Psalm 44.15 yet it is vsually the effect of an ill Conscience The second is pain and anguish of heart arising from the gnawing and stings of Conscience mentioned before which so continually burdens the heart that it takes away all contentment in any thing and keeps the heart in an habituall disconsolation and though the disease of melancholy may breed a sadnes like vnto it yet is heer manifest difference betwixt this affliction of spirit and melancholy for the melancholick person vsually can assigne no certain reason of that sadnes whereas Conscience when it stings assignes the cause of it to be such and such things which bring not only the shame of men but the wrath of God Besides melancholick sadnes may bee eased by physick but this sorrow is not cured by any meanes but such as are spirituall The third is a strange kinde of feare breaking the heart of a man so subduing his courage that he is not able to sustaine himselfe against the impressions of vaine causes of feare A trembling hart is the effect of an ill conscience Deut. 28.65 Thus wicked men are said in Scripture to feare when no man pursueth them Pro. 28.1 and to bee so faint-hearted as the sound of a shaken leafe shall make them fly as it were from a sword Leuit. 26.36 and as it is in Iob The sound of feare is alwaies in his eares yea the terrors of conscience sometime so enrage vpon the offender that no torments are like vnto their terrors which sometimes are so great that they are hardly able to sustain themselues but discouer their horrible restlesnes by the grieuous distempers of the body or failing of their senses being for the time as Iob saith brought vnder the king of terrors Iob 18.14 What a wofull case Belshazzar was in you may reade Daniel 5.9 These terrors are the fansies the Gentiles so much dreamed of The fourth is desperation An euill Conscience in sinne many times brings them to hellish despair of all mercy and pardon thus Cain rageth blasphemeth like a frantick man And these effects of an euill Conscience are so much the more great 1. Because the Conscience can lash a man without noise it can secretly inflict torments when no eies shall pity him 2. Because there is no escape from Conscience a man can neither driue it away nor runne from it it cleaues to the offender inseparably From a tyrant or ill master some men run away but from an ill Conscience there is no fleeing 3. Because Conscience it self is as a thousand witnesses to prooue the fault though neuer so secret and the offender is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himself and goes vp and down with a heauie Sentence vpon him in his bosome though all the world should account him innocent 4. Because an euil Conscience is such a damnable disease and the griefe raised by Conscience is such and so lasting that the grieued dies before the grief can be remoued yea so violent is the confusion which despair bringeth into the thoughts that out of the grieuous mistaking and impatience many times the offender makes away himself as Saul Achitophel and Iudas did and many in our times doo 5. Because death it self doth not abate the torments of an euill Conscience but the liuing worm gnawes them euen in hell for euer and with so much strength and power there that one said wittily Hell were not hell if it were not for the gnawing of this neuer-dying and neuer-ceasing worme 6. Because vnto the making vp of the compleat misery of the impenitent sinner the Sentence of Conscience and the testimony of it shall be heard admitted at the last day before the Tribunal of Christ. For thogh an euil conscience shall neuer disgrace for some effects as for that of working despaire of mercy yet for the maine body of the proceedings of Conscience it shal be not only allowed but iustified by the voice of Christ to the eternall shame and confusion of the offendor And though it bee true that the worst of the effects before mentioned arise from a stirring Conscience yet is not the man safe that hath a still conscience if it bee euill For first hee is in continuall danger of the awaking of that Conscience of his that now is asleep What ease can that mans heart beat if hee had all pleasures round about him if hee were tied to a Beare or Lion or mad Dog though hee were then asleep for he may awake euery moment and then where is hee The stilnesse of an ill Conscience is but like the sleep of a frantick man Secondly there can bee no true peace vnto the man that lieth in sin without repentance Esay 57. There is no peace to the wicked saith my God Though hee bee friends with himselfe for a time yet God is not friends with him nor is sinne and Satan at peace with him though there bee an vncertaine truice for a time Thirdly the danger of a still Conscience is the greater for the terrours of a troubled Conscience may prepare a man for Christ and compell a man to seeke help from Christ but in the case of a still conscience there are these two vsuall miseries the one that men take a still Conscience to bee a
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
beeing the Sonne of God was abased to take vpon him the form of a seruant and in worlds of occasions to deny himself and his owne greatnes reputation Mat. 11.29 Phil. 2.6 7. Fourthly we may learn from his suffering condition the contempt of the world Why should we seek great things for our selues when our Lord and Sauiour was in some cases worse prouided for than the birds of the aire and foxes of the field as not hauing a place where to lay his head And therfore he suffred without the City to teach vs that we also haue heer no abiding City but should cast all our cares vpon prouiding for our eternall habitation in heauen Heb. 13.11 12. Fiftly we should learn obedience from him towards our heauenly Father Christ obeyes his Father euen in hard commandements against his credit ease liberty yea life it self and therefore we should learn to desire to go and doo likewise Sixtly hee left vs an example of louing one another and gaue a speciall charge we should prooue our selues to bee his and to be like him indeed as his true Disciples by louing one another Iohn 13. Eph. 5.2 Seuenthly wee should learn patience of him when we doo suffer though strange things should befall vs. What though we should be betraied or forsaken of our friends in our iust cause or suffer iniuries or bee falsely accused euen of hainous crimes or most basely vsed euen to bee buffetted derided spetted on or to see vile wretches and grosse offenders preferred before vs or lose all we haue to our very garments c. yet none of these things should bee grieuous to vs because all these things befell our Lord and Master in a worse measure and manner than they can befall vs yea wee should be patient though it were to lose our liues as he did Eightthly he left vs also an example of hope in suffering for when he suffred shame and misery in this life hee looked vpon the ioy and crown in another world thereby teaching vs with whole arguments to fense our selues against all the scorns and miseries of this world Heb. 12.3 Ninthly hee left vs a patterne of mercy who made himself poor to make vs rich and therefore how much more should we out of our abundance yeeld some supply to others wants 2. Cor. 8 c. Lastly the mortification and crucifying of the ould man is to bee learned from the Passion of Christ Rom. 6. For look how Christ was vsed so should we vse our sinnes he was crucified and so should we crucifie our sinnes piercing the heart of them by confession and godly sorrow and so hanging them vp vpon the Crosse till they be dead Thus we see that Christ hath set vs a large copy and that many things are to bee learned from his example Quest. But doth Christ's example binde vs to imitation in all things Answ. In many things it doth binde but in all things it doth not binde There are diuers things that Christ did which to leaue vndone by vs is no sinne as the works of his Power and Omnipotency are not imitable and so also the works of his Office as Mediator are peculiar to himselfe and cannot be done by vs. Besides a world of indifferent actions of his diuers of which are recorded yet all men grant they doo not binde vs to exact imitation though they be things wee haue power to doo He sate and preached he receiued the Sacrament in a priuate chamber at night and gaue it onely to Clergy-men and vsed vnleauened bread c. Quest. But what rules are then left to ground our practice vpon and how far are our consciences bound by examples and so by the example of Christ Ans. Examples and so the example of Christ binde vs in the things he did which were required by the morall Law or the Word of God For an example is but the illustration of a precept it is but like the seal to a blank if there be no precept Secondly in other things which Christ did not required by the Law wee are so farre forth tied to follow his practice as he hath for those specialties giuen himself a precept as heer wee are bound to suffer from others and for others if need require by the force of Christ's example but so as it is specified that his example bindes in this and other things But where the Scripture doth not make vse of his example there wee are not bound in things indifferent in their owne nature to follow any example out of necessity Verses 22 23. Who did no sinne neither was there guile found in his mouth Who when hee was reuiled reuiled not again when hee suffred hee threatned not but committed it to him that iudgeth righteously HItherto of the end of Christ's suffering the manner followes set down both negatiuely and affirmatiuely Negatiuely Hee suffred without sinne in this verse and without reuiling in the next verse Affirmatiuely Hee committed himself and his cause to him that iudgeth righteously He did no sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of this verse do commend the innocency of this our Sauiour which doth much increase the price and value of his sufferings He suffred for the sinnes of others that neuer committed any sinne himself in thought word or deed and as hee was innocent in all the course of his life so did he beare his suffrings without fault and carried himself so as no man could finde any iust occasion against him The first thing affirmed of Christ to shewe his innocency is that he did no sinne In the Originall it is expressed by a word of great force which signifies to make or frame or fashion with art or to make sinne and it may be rendred as I conceiue more fitly Hee made no sinne To make sinne being a phrase somewhat vnusuall the sense is to bee inquired into Now a man may be said to make sin many waies First when a man inuents and commits a sinne neuer heard of before Thus Onan made that sinne of filthinesse Thus the Sodomites and Gentilish men and women made sinnes of lust Thus drunkards make strange kindes of drinkings Thus the phantasticall monsters of our times make the sinnes of strange apparell And thus the Papists make that horrible sinne of murthering of Princes and damnable equiuocations And thus swearers now make their monstrous oaths Secondly when a man sins hauing not so much as temptation to sinne in himself or pronenesse of nature to sinne and so hee sinnes that sinnes wilfully and not by infirmities or weaknes of nature Thus Adam made the first sinne for hee had no corruption of nature to intice him or incline him nor could any temptation from without compell him but hee sinned wilfully Thus those men of bloud make sinne that kill their brethren in colde bloud And so many whoremongers and drunkards make sinne when they are not inticed but intice themselues and striue by all meanes to fire and force themselues
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
7.1 Doct. 4. The fourth doctrine is that wee are cured by Christs stripes His sufferings heale our sorrowes His wounds make vs whole His sicknes offers vs health and his stripes heale vs partly by satisfying for our sinnes and so remouing the cause of our diseases both spirituall and corporall and partly by an vnspeakeable vertue of his Passion which being applied to our soules makes our sins dye And this point may serue for vse many waies Vses First for information and so it may shew vs the wonder of Gods working that can doe great things by meanes in respect of vs altogether vnlikely Wee hold it a thing almost beyond beliefe that the applying of medicines to the sword that wounded a man shall make the wounds heale in a man But this heere is a mystery that onely the Christian Religion can tell of of which there neuer was president in nature that The wounding of one Man should heal another or that the stripes of the Captaine should cure all his diseased souldiers and yet thus it is euen thus is the Lord pleased to glorify the power of his working Secondly we may hence bee informed of the precious vse of euery part of Christs sufferings not his dying onely doth vs good but euery thing hee did endure His stripes cure our wounds his shame wrought our honour His temptations draue the diuels from vs not any thing was done to him by his aduersaries but GOD made it work for our good Shall wee then dare to take offence at the crosse of Christ Haue we not reason to glory in it aboue all things Thirdly doe we not heere see how hatefull sinne is in Gods sight and how foule our diseases are when nothing can cure vs but Christs blood and that must bee fetched out of him with the best stripes which the hands of the wicked inflicted vpon him Oh the hardnes of our hearts that can see Christ thus vsed for our sinnes and yet are not perswaded that sinne is hatefull to God! Oh how should wee bee sorry for our Sauiour and mourne to think of it as wee would for our onely sonnes Would it not grieue vs at the heart if we should see the young Prince the Kings sonne basely whipped by our aduersaries only for our affaires Oh what hearts haue we that as bad as they are would be melted to see this done to a Kings sonne and yet are not troubled to knowe it was done to Gods Sonne Fourthly we may see what wicked mallice will doe if it bee not restrayned to disgrace our Sauiour to get a sentence against him to binde him hand and foot yea to kill him will not serue their turnes vnlesse they may most basely scourge him before hee dies That malicious men now doe not alwaies so is not because their malice doth not tend to it but because either God or man restraines them It is a most diuelish humour and therefore to bee auoyded and detested of all those that loue the Lord Iesus Vse 2. Secondly how many waies should this instruct vs what care the Lord Iesus requires of vs what should not this make vs willing to doe Oh how should wee loue him with all our hearts aboue all the world that could endure to bee thus abased euen vnto stripes for our sakes when hee could haue preuented it if hee had pleased what a shame should it bee to vs to bee impatient or to think much of our crosses who though wee had suffered many things yet not so grieuous as those things befell our Sauiour Yea further it should encourage vs to suffer any thing for Christ and the rather because wee haue not resisted to stripes or blood nor cannot now suffer the thousandth part for him of that he hath suffered for vs. Thus of the healing of our soules These words also may bee expounded of the healing of our bodies as we shewed before and so the like doctrines may bee obserued as Doct. 1. That the bodies of all men by nature neede healing For sinne hath brought vpon man the sentence of deformities and infirmities and diseases and wee see God doth inflict diseases vpon many and that of diuers sorts and many men that for the present are free from the paines of diseases yet haue their enemies in their bodies in diuers parts of them laid as it were in garison which may and will break out vpon them at a time they know not or if they were not there the Lord from without can send diseases vpon them The world is euery where full of occasions of sicknes or if there were not outward meanes to worke them yet God can strike men from heauen Vse The vse should bee to warne such as are in health to walke humbly For they know not how soone sicknes may seaze vpon them Secondly such as haue their friends taken away by sicknes or are yet afflicted should submit to Gods will For this is the case of all men euen the greatest yea and Gods elect are liable to such a condition by nature Doct. 2. The diseases of the body are grieuous therfore Christ takes notice of that kind of distress to prouide for the healing of our bodies We see by experience that of many sorts of crosses it is most grieuous to beare the paines that arise from the wounds or sicknes of the body and it is the more grieuous partly because no men are priuiledged from diseases but either haue them or are in danger of them as was said before and partly because God hath armed such a multitude of sorts of diseases to which the body of man is liable Vse Therefore the vse should bee to take warning from these pains of the body to preuent eternall paines in hell by reconciling our selues to that God that can so fearefully afflict both body and soule and as wee feele the outward man to decay the more to labour for the health of the inward man especially by those harbingers of death to prouide for the time when our change shall come Doct. 3 Christ is a Physician for the body of man as well as for the soule In Christ our bodies may be healed Christ prouided healing for mans body as well as for his soule and mens bodies he heales either in this life or in the generall Resurrection First in this life some hee hath healed by miracle as hee did multitudes in the daies of his flesh while hee was heere in this world which he did in execution of his office as hauing charge of mens bodies and some hee healed by meanes giuing his blessing vnto the medicines prouided in nature and applied by the skilfull to the diseased yea hee vndertakes the healing of all Gods Elect in their bodies as this place imports which hee doth promise and will performe if it bee good for them Many times to heale the body would hurt the soule or keepe the leper from heauen and then Christ will not heal them else he vndertakes and is bound
teachers Sixtly forgetfulnes of their latter end Therefore is their iniquity in their skirts still because they remember not their last end for both the terror of that day and the shortnes of their life and the iudgements they would meet with of those things if they were to dye would fright them out of those courses But they will not apply their hearts to wisdome because they cannot remember their daies Lament 1.9 Psal. 90.12 Seuenthly euill teachers are a great hindrance For they strengthen the hands of the wicked and by preaching peace perswade them they are in no danger Ierem. 23.14 Ezech. 13.22 Eightthly in some there is a very spirit of fornication in the midst of them they are so excessiuely delighted with an influence after the courses they take that no arguments can enter into their hearts though they haue neuer so good meanes vsed Hosh. 5.4 Ninthly there is in some men a senslesse spirit a fat heart a reprobate minde so as the things they doe see yet they cannot lay them to their hearts nor bee stirred by them and so for the most part they see little or nothing at all but are vtterly vnteacheable There are of these sorts of men almost in all assemblies and conditions of Christians where they haue had the meanes with much power Esay 6.10 Acts 28.27 Tenthly there is in some a peruerse spirit wilfully to reiect the Word of GOD and all good counsell though they know they are not right and so follow vanity and become vaine 2. King 17.14 15. and by following foolish vanities forsake their owne mercies Eleuenthly the custome of the world hath ouercome many and that makes their hearts dead and senslesse and carelesse of returning the examples of the most and of the wise men and great ones of the world hath confirmed them in their wandrings Ephes. 2.1 2. Twelfthly despaire is the cause in some they say there is no hope Ierem. 18.12 Vse The vse of all should bee especially to awaken the carelesse and to perswade men all shifts and excuses laid apart to set their hearts vpon this work of repentance and returning men should not be like horses or mules but receiue instruction and turne vnto the Lord else iniquity will be their ruine If they repent not they must perish and they doe nothing by their delaies but heape vp wrath against the day of wrath They liue foolishly for while they reiect God's Word what wisdom can be in them and they must die miserably Are they not as the clay in the hands of the potter and will they still prouoke God to his face Yea if they frustrate the power of all the meanes they enioy so as it may not bee of effect to turne them it shall bee easier for Sodom and Gomorrah in the day of iudgement then for them yea the very dust of their feete whose ministery they haue despised will rise vp in iudgement against them Vnto the Shepheard The happines of the penitent consisteth in this that they liue euer after vnder a Shepheard and Bishop for their soules First then they haue a shepheard to tend them Heer diuers things are to be inquired First who this Shepheard is seeing the Text mentions him not expresly The Prophet Ezechiel saith It is God's seruant Dauid Ezech. 34.23 and in Heb. 13.20 the Lord Iesus raised from the dead is said to bee the great Shepheard of the sheep who is therefore called Dauid because hee came out of the loins of Dauid Secondly who the sheep are and they are not cattell but men Ezech. 34. vlt. yet not all men but God's Elect euen those his Father gaue him Iohn 10.29 and those chiefly when they are returned as the coherence shewes Thirdly the attributes giuen to this Shepheard in other Scriptures Heer he is named barely The Shepheard but it is profitable for vs to knowe what kind of Shepheard he is and so foure things are said of him 1. That he is one Shepheard that is that it is he only to whom immediately the charge of these men is giuen Ezech. 34.23 2. That he is the true Shepheard and that in diuers respects First in respect of his calling he came not in by the window as the thief and robber doth but was called of God to this work euen from the womb Esay 49.1 Iohn 10.2 Secondly he is a true Shepheard because he hath all the imploiments that belong to a shepheard hee goeth out to his flocks with a rod and a staffe and his shepheards crook hee hath a rod to driue-on his sheep both a rod of instruction and correction and hee hath a crook to catch them and pull them back and he hath a staffe to driue away euil beasts Psalm 23. Thirdly he is the true Shepheard because neuer shepheard did his work or discharged the trust and care laid vpon him so faithfully The best Pastors and their actions done by those that be men and after their owne hearts yet haue many frailties and fail many waies both in the skill attendance and power 3. That he is the good Shepheard by an excellency Iohn 10.11 and so he is in diuers respects First because other shepheards haue their flocks deliuered to their hands but hee seeks his sheep and hath none but such as he was fain to finde out in the woods and deserts and solitary places of the world yea he left as it were his owne glory to come downe from heauen to look these lost sheep Ezech. 34 11 12. Secondly because he laid down his owne life to redeem his sheep and to get power to bring them back Iohn 10.15 yea put his neck vnder the sword of his Fellow his Father he was contented that his owne Father should kill him Zach. 13.7 Thirdly because hee keeps such sheep as haue no fleeces on them but what hee giues them all his were naked sheep that no other shepheard would haue taken vp hee cloathes them all with the fleeces of his owne righteousnesse and so becomes the Lord their righteousnes Ier. 23.4 6. Fourthly because he is compassionately mooued with the wants and distresses of his sheep not for himself but for their sake and this hee shewes not onely by pitying them when they haue no subordinate shepherds to tend them but by loathing those euill shepheards that leade them to euill pastures or any way hurt them Zachary 11.8 4. That he is the great Shepherd Heb. 13.20 and so hee is in diuers respects First because his sheep are his owne Other shepherds for the most part tend the sheep of other men but all his sheep are his owne Iohn 10.12 Secondly because hee marks all his sheep hee did not onely seek them when they were lost but made them when they were not Psalm 100.3 They are not onely the people of his pasture but the sheep of his hands Thirdly because hee hath more flocks than any shepheard euer had for he hath flocks in all parts of the world
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