the shining of the Sun at noon-day Thus of the punishment of vnbeleeuers and so also of the first argument taken from testimony of Scripture Verses 9 and 10. But yee are a chosen generation a royall Priest hood an holy Nation a peculiar people that ye should shew forth the vertues of hâ—â— that hath called you out of darknes into his maruellous light Which in times past were not a people yet are now the people of God which had not obtained mercy but now haue obtained mercy THese words contain the second argument to perswade Christians to make their constant recourse vnto Christ and from him to procure vertue to enable them for holinesse of conuersation and it is taken from the consideration of the excellency of that estate vnto which they were brought by Christ. For the description whereof the Apostle singles out two places of Scripture with which hee makes vp a compleat narration of their great prerogatiues aboue all other people and aboue that they themselues were in former times The places of Scripture he makes vse of are Exod. 9. and Hosh. 1. And before I open the words two things may be heer noted First the Apostle's care to prooue what he saith from the scripture whether it be against wicked men or for godly men which shews that we should much more take heed to GOD's Word being lesse than Apostles especially such an Apostle Secondly we may hence note that the promises or praises giuen to the Godly in the old Testament are not enuied to Christians in the new Testament God is no respecter of persons but wee haue free liberty to search the books of God and to chuse out of all the examples of the sutes of godly men or the preferments what we wil and if we make a sute of it to god he wil not deny it but shew vs their mercy Now for the particular opening of these words we must obserue that it is the purpose of the Apostle to shew briefly the priuiledges of the godly aboue all others or what themselues were before their conuersion And the priuiledge of their estate may be considered either positiuely in it self or comparatiuely It is described positiuely verse 9. and comparatiuely verse 10. In the ninth verse there he reckons vp a number of prerogatiues belonging to the Godly and withall shews the vse they should make of them or the end why they were conferred vpon them The Godly excel in diuers respects if we consider First their election they are chosen of God Secondly their alliance or kinred they are a chosen kinred Thirdly their dignity aboue other men they are royall Kings Fourthly their function or priuate imploiment before God Priests Fiftly their behauiour or outward conuersation they are holy Sixtly their number they are a Nation Seuenthly their acceptation with God they are a peculiar people First for Election The Apostle looking vpon the words in Exodus 19.5 6. and seeing that they described the happinesse of Christians in this life doth in the Fore-front put-to this priuiledge of their election as the foundation of all the rest and would haue Christians much affected with the consideration of this prerogatiue It is one of the chief and prime comforts of a Christian to consider that he is elect of GOD Psalm 106.4 5. 2. Pet. 1.9 elect I say both before time and in time Before time in God's decree and in time when the Godly are singled and called out of the world and picked out one of a city and two of a tribe in all the ages of the world and distinguished from other men by beleeuing in Iesus Christ. As the Israelites were chosen out of all the nations of the world so now the Elect out of all the Ages of the world Quest. But what is there in the election of a Christian that should so much affect him as to account himself so wonderfull happy in that respect Ans. There are many things in our election which should much rauish vs as to consider First when wee were chosen viz. before the foundation of the world from all eternity Oh what a fauour is it to think that God had such thought of vs before euer we had any beeing Ephes 1.4 Secondly by whom we were chosen viz. by God Men are wont to be affected if any of any degree almost doo point out them aboue others vnto any condition of praise or preferment To be beloued and in request with any is a contentment but especially if Kings or great persons should chuse vs out to set their loue vpon vs how would we be moued with that Oh! what comparison can there be between the greatest men on earth and the great God in heauen Thirdly to what wee were chosen viz. to a Kingdom and great glory For meaner persons to be chosen to any preferment it would proue a great contentment but especially to be aduanced to the highest honors why God hath chosen and called vs to no lesse an happinesse than a Kingdome and glory yea his Kingdome and glory in heauen Mat. 25.34 2. Thes. 2.13 14. Fourthly for how long this choise must last viz. for euer To be chosen to a great office though it were but for a yeere is a great honour in the account of some men but especially to enioy a kingdome if it may be for diuers yeers as 20 30 40 or the like how would men reioyce that could attain to such an election But behold our happines is greater For wee haue by our Election an entrance into the euerlasting Kingdom of Iesus Christ. Fiftly vpon what reasons we were chosen viz. vpon God's free and meer grace and goodnes he chooseth whom he will It was his good pleasure to chuse vs to such a Kingdome wee had it not by descent or desert Rom. 9.18 21. Ephes. 1.11 Sixtly in what manner he chose vs viz. vnchangeably to bee chosen to so great an estate though it had beene but during pleasure and that pleasure to such as might change had beene a great aduancement But Gods purpose remaines according to his choise and whom he elected he calles and whom hee calles hee iustifies and whom he iustifies hee glorifies Rom. 8.30 The foundation of God remaineth sure 2 Tim. 2.19 Lastly to consider whom he chose which hath a double incitation in it For first the Scripture tels vs Many are called but few are chosen Now this increaseth our honour that but a few onely can be admitted to the participation of it If many had enioyed it the commonnesse of it might haue had in it some occasion of lessening the valew of it Deut. 7.6 7. Math. 20.16 Secondly God chose vs that were most vile creatures polluted in bloud couered with filthines falne from him by vile Apostasie and our rebellion in our first parents and beeing guilty of many treasons in our owne actions And this shold much moue vs that God should set his heart vpon such vile wretches as wee euery day are prooued to
whole world is their kingdome in which they raigne they are heirs of the world Rom. 4. and so our Sauiour saith They inherit the earth Matthew 5. Fourthly their owne hearts are as a large Kingdom in which they sit and raign gouerning and ruling ouer the innumerable thoughts of their mindes and affections and passions of their harts among which they doo iustice by daily subduing their vnruly passions and wicked thoughts which like so many Rebels exalt themselues against the obedience should be yielded to Christ the supreme Lord and Emperor as also by promoting the weal of all those sauing graces which are placed in their hearts nourishing and lifting vp all good thoughts and cherishing all holy desires and good affections conscience beeing by commission the chief Iudge for their affairs of this whole Kingdome Fiftly it is something royal and which proues them to be Kings they haue a regall supremacy A King is he that iudgeth all and is iudged of none such a one also is euery spirituall man said to be 1. Cor. 2. vlt. Sixtly they prooue themselues Kings by the many conquests they make ouer the world and Satan sometimes in lesser skirmishes somtimes in some main and whole battels Ob. Might some one say Is this all the Kingdome of a Christian This is infinitely belowe the magnificence and honour of an earthly kingdome c. Sol. GOD hath done more for the naturall man or for the nature of men for prouiding means for this spirituall Kingdome than in opening a way for earthly Kingdomes which may appear by diuers differences For First none but great men and of great means can attain to the Kingdome of this world but heer the poor may haue a Kingdome as well as the rich Blessed are the poor in spirit for theirs is the Kingdome of heauen Secondly while the father liues the little childe cannot raign whereas in this Kingdom little-ones attain to the Kingdome and safely hold it Mat. 18. Thirdly this kingdome is of heauen whereas the others are onely of the earth Fourthly these Kings are all iust there is none vnrighteous can possesse these thrones They are all washed iustified and sanctified There is not a drunkard a railer a buggerer an adulterer a murtherer or any the like amongst them which is no priuiledge belonging to the kingdome of this world Rom. 14.17 1 Cor. 6.9 10 11. Gal. 5.21 The godly are Kings such as Melchisedech was somewhat obscure in the world but they raign in righteousnes in peace none like them Heb. 7. Fiftly the godly haue receiued a kingdome that cannot be shaken Their kingdom is an euerlasting kingdome Heb. 12.28 But all the kingdomes of the world may be and haue beene shaken and will be ruined and end whereas the godly that set out in soueraignty ouer lesser dominions and with lesse pompe yet increase so fast till at length they attain the most glorious Kingdom in the new heauens and new earth The vse of all this may be diuers First for singular comfort to the godly what account soeuer the world makes of them yet heere they see what God hath ordained them vnto It matters not for the worlds neglect of them for Gods Kingdom comes not by obseruation and in particular it should comfort them in two causes First in matter of seruice when they come to stand before the Lord they must know that they are honourable in Gods sight He respects them as so many Kings in his presence Secondly in the mortification of vices they haue receiued power authority as Kings and therefore no rebellious conuersation can so exalt it selfe but it may be subdued The oyle of God is vpon them and what can the greatest Rebels doe against the power of the King But secondly withall heere is terror to wicked men For this is the priuiledge onely of the godly and it is certaine that wicked men are in Gods account as base as the godly are honourable they are thrust besides these thrones And so both sorts of wicked men For not onely openly profane men are to be smitten with this terror but also hypocrites It is true indeed that hypocrites act the parts of Kings but they are onely such Kings as Players are vpon a stage they speake of the words or the words of Kings but are not indeed For they are by the wiser and better sort accounted as Rogues and the scum of the people euen so are wicked men in Gods account neither will their outward shewes helpe them For the Kingdom of God is tried not by words but by the power of it 1. Cor. 4.20 And withall vnruly Christians may be hence checked such as will not be ruled by their teachers such were the Corinthians they raigned without Paul and their godly teachers But the Apostle wisheth they were indeed Kings or did indeed raigne Why bearest thou the name of a King and canst not rule thy passions Thirdly diuers vses for instructions may bee hence gathered for First we should hence learne to honour poore Christians They are spirituall Kings as well as the Kings of the earth and wee knowe what a stirre wee would make to entertaine the Kings of this world Iam. 2.5 Secondly wee should hence bee stirred vp in desire after this Kingdome to pray for it that it may come and that God would count vs worthy of such a Kingdom Math. 6. 2. Thes. 1.5 and to this end wee should looke to two things First that we seeke this kingdome first aboue all other things Mat. 6. Secondly that we should refuse no paines nor handship for the entertainment of true godlines This Kingdom of heauen should suffer violence and the violent only will take it by force It is an easy thing for Iohn to be a partner in the patience of the bretheren when he is a partner with them in the Kingdom of Iesus Christ Reuel 1.9 It is no great thing men can suffer if wee consider it is for a Kingdome and the want of outward things should the lesse trouble vs if God make vs so rich in spirituall things Thirdly wee should hence especially learne to liue in this world like Kings and this Christians should shew First by declaring their conquest ouer the passions and desires of their owne hearts It is a royall quality in a Christian to bee able to shew all meeknes of minde and temper and sobriety in being able to deny vnto himselfe what may not bee had without sinne or offence Hee that winnes the conquest ouer his owne heart is greater then hee that winnes a City Secondly putting on the Lord Iesus The righteousnes of Christ is the robe of a Christian and since all the life of a Christian is a high feast hee should alwaies put on his robe to distinguish him from all other men and this righteousnes is both the imputed righteousnes of Christ as also the inherent vertues of Christ. Thirdly by seruing the publick Kings are the common treasure of the subiects
the duty of Superiours for in that new and tender world great care was to bee had that vnder pretense of Religion ciuill obedience either in the family or Common-wealth were not neglected And it is a truth to be known at all times that God would not haue inferiours too skilfull in the duty of Superiours that they might first learne to shew duty before they called for duty from their Superiours That may bee one reason why the duty of Masters is not heer handled and in other places of the Epistles but briefly for many times the description of the duty of Superiours is vsed but as a glasse by the Inferiours to pry into the faults of those that rule them and so growe carelesse and wilfully stubborne vnder pretence of the faults of their superiours But some one might say that by this meanes if the Magistrates did turne Christians they were left without rules of direction and so they should not know what to doe Answ. That inconuenience was long before preuented because the duety of Magistrates is fully taught in the old Testament which vnto a godly minde is of as great authority as the new Thus of the coherence and generall consideration of all the words The duty of Subiects followes to bee particularly considered of Submit Concerning Subiects here are fiue things to be considered of First the proposition of Doctrine in these words Submit your selues to euery ordinance of man for the Lords sake Secondly the exposition of it in one case and that is the Persons to whom they were to bee subiect to all sorts of Gouernors to Kings or any other Gouernours Thirdly the confirmation by reason Ver. 14 15. Fourthly the answer of an Obiection Vers. 16. Fiftly the conclusion Vers. 17. In the Proposition consider 1. The dutie to bee done Submit 2. The persons must doe it your selues 3. The things to which they must be subiect Ordinances where is a double extent viz to euery ordinance and though they be ordinances of men 4. The manner or motiue For the Lords sake Submit The duty is to submit vnto Magistrates Rom. 13.1 2. For Explication two things are to bee considered Why wee must submit and How we must submit For the first wee must submit 1. Because God is the Author of magistracy Gen. 9.6 Deut. 16.18 Prou. 8.15 Dan. 2.21 Ioh. 19.11 Rom. 13.1 4 6. Obiect The Diuell is said to bee the Prince of this world and hee claimeth all the kingdomes of the earth Ioh. 12.31 Mat. 4.8 9. Sol. Hee is the Prince of this world by malicious vsurpation not by any right 2. Hee is so in relation to wicked men hee is their king but not of others 3. Hee speakes like himselfe that is like the father of lyes when hee claimes all the kingdomes of the earth for no part of the world is his because The earth is the Lords and all that therein is Obiect But God was angry with the Israelites for their asking of a King and therefore it seemes it was not his ordinance that there should bee Kings Sol. Hee was not angry with them for desiring Gouernours for they had Gouernours before sent of God and the very king they had afterward God gaue them him Hos. 13.8 but hee was angry for the cause of their request Their faith and hope was in a manner spent and they conceiued more hope in a King then in God that had beene such a King to them so many yeares 2. Men must be subiect because God hath taken mens consciences bound to subiection Rom. 13. 3. Because kings are heads of the people and therfore as members it is agreeable that they should submit and bee ruled and guided 4. In respect of the benefit men receiue by Magistrates both in outward things and in matters of religion For outward things men enioy publike peace and quietnesse and protection by the helpe of the power of the Magistrate And for matters of Religion earthly Common-wealths are as it were Innes to lodge the Church in and Princes power affords protection so as Christians may more safely follow their calling and if they bee godly Kings they are the very nurses of Religion And thus of the reasons For the second this Submission hath in it sixe things the first is obedience to their lawes and commandements Tit. 3.1 The second is honour Rom. 13.7 for they are principalities and powers as the Angels shine in heauen so doe Princes on earth yea they are called Gods and so in two respects first as they are Gods Deputies and Viceroies God executes a part of his Kingdome by Kings Secondly as they beare the image of God and his authority and soueraignety Now we must performe this honour by reuerence and by feare of them and by iudging the best of them and their actions without conceiuing suspicious of them nor receiuing euill reports against them nor daring to speake euill of those dignities and Rulers of the people and by all thankefulnesse for the good wee receiue by them acknowledging to the full all their praises The third is Loyaltie by which we resolue and endeauour to the vttermost of our powers to maintaine and preserue the persons rights prerogatiues crowns and dignities of Princes If wee must lay downe our liues one for another then much more for our King and Countrey The fourth is Piety wee must pray for them with all manner of prayer wee must make supplications for Gods blessing vpon them and deprecations for the remouing euils from them and if they should sinne and God bee wroth with them wee should stand vp in the gap and make intercession for them and wee should giue thankes for all the mercies the Lord shewes vnto them 2. Tim. 2.1 The fift is Maintenance tribute must bee paide Rom. 13.7 Christ himselfe submitted herein The last is Subiection to their punishments Rom. 13.4 yea to their iniuries as Dauid Christ and the Apostles did submit themselues to the iniurious dealing of Saul Pilate and the Tyrants when perhaps they could haue made resistance Vse 1. The vse may be first for terrour to the seditious great hath beene the vengeance of God vpon Traytors the earth swallowed vp Corah Dathan and Abiram for their rebellion Absolon was hanged vp by the haire betweene heauen and earth as vnworthy both of heauen and earth The words of our Sauiour Christ are in an high degree true in this case He that taketh vp the sword shall perish by the sword And S. Paul saith They shall bee damned that resist the power Secondly it should much humble the better sort of men for diuers faults that are too common such as are the receiuing of euill reports and speaking euill with two frequent intemperancy grudging at the paiment of tribute and taxations euill surmises of the actions of Princes and the aptness to fauour thēselues in the liberty of doubting concerning obedience to them in things indifferent Thirdly all good Christians should bee perswaded to make conscience of this
men that they might know the things of God and therefore when a man cannot know the things of God it is a signe that he wants God's Spirit 1. Cor. 2.12 14. Fourthly because when God would of purpose plague a man with a speciall or horrible curse vpon his soul this is it to giue him vp to a sottish spirit Iohn 12.40 with Esay 6.10 Fiftly it may appeare by the effects of this sottishnesse when wee respect the sinnes it breedes or the punishment it brings vpon the ignorant persons for sinne It is certaine that ignorance is the mother of vice and corruption an ignorant person may quickly make himselfe guilty of a world of sins yea there is no sinne so grossely absurd or abominable but this kinde of men may commit it and without sense or care too The Prophet Isaiah opens the dotage of Idolaters and shewes the roote of it to bee their blockish ignorance Esay 44.18 20. As ignorant persons may be made wilfull Idolaters and that easily so may they be whoremongers Prou. 7.22 drunkards c. yea they would at sometimes kill Christ himselfe if he come in their way Luke 23.34 We see into what sinnes ignorant persons fall into such as whoredome Sodomitry buggery stealing murther drunkennesse swearing and yet see not their danger but like bruite beasts are senslesse and for the offences in respect of punishment they are fearefull whether wee respect this life or another world In this life their ignorance depriues them of the sight of all those things that haue true glory or comfort in them To liue in ignorance is worse for the wicked then it is for the body to liue in a dungeon besides all their best workes are lost all they doe is abominable Hosh. 6.7 Psalme 14.1 2. and it is in vaine to pleade their good mindes and meanings For without knowledge the minde is not good Prouerbs 19.2 and if they were neuer so zealous yet they lose their labour Rom. 10.2 and further this sottishnesse brings many a curse vpon men yea when it is generall it brings fearefull publique Plagues Esay 1.3 c. and 5.13 Hosh. 4.1 2. and which is worst of all after all the miseries of this life they must go down to hell they are vtterly vndone for euer this is the place of all them that know not God Iob 18. vlt. and Hosh. 4.6 Vses The vse may be First for to shew the lamentable estate of multitudes of Christians that frequent our assemblies and yet are still extreme â—ots in regard of spirituall things They sauor nothing but the things of the flesh and rellish nothing but what flowes from fleshly wisedome Aske the Labourer of his worke or the Artificer of matters of trade or the Husband-man of the fruits of the ground or the Gentleman of his pleasures or the newes of the World or the Scholler of humane learning and you shall haue an answere many times to admiration But aske of Heauen and heauenly things except a fewe generall sayings they can say nothing but froth or error they are as blockish as if they had neuer heard of the Gospell How many Masters are there in Israel and yet know not the things that concerne sound regeneration and a true sanctified life Dauid calls himselfe a beast in respect of the remainders of ignorance in some things being excellently qualified with true knowledge Oh how brutish then must these persons account themselues to bee What heart can stand before the serious thoughts of the damnation of multitudes that now sit with vs in the House of God euen for this very sin of ignorance Hosh. 4.6 And the more lamentable is it to obserue the vnspeakeable auersenesse that is in man that of all sorts though they be warned yet some will on stil and dy without wisdom Iob 4.20 and which is yet more in places where men haue the meanes plentifully yet what number doth the God of this world keepe in blindnesse so as they liue and die very sots euen in those places where they haue had line vpon line and precept vpon precept and yet the people no more instructed then the childe new weaned from the brest Esay 28.9 Yea the more fearefull is the estate of diuers that they doe not onely want knowledge but they reiect it and blaspheme it as if it were not onely vnnecessary but hatefull they loue darkenesse more then light and therefore their damnation sleepeth not Ioh. 3.19 Iob. 21.14 But on the other side so many as haue their harts touched from God let them bee warned to auoid ignorance as they would auoid the death of their soules let it bee hatefull to them to bee babies in vnderstanding 1. Cor. 14.20 Eph. 5.16 and learn of Salomon aboue all things to get vnderstanding Prou. 4.7 and to that end to pray with Dauid That God would giue him vnderstanding that he might liue Psal. 119.144 and when men haue the light they should walk in the light and when God giues the instructions they should take heed that they be not as the horse or mule to learn nothing but what they are forced vnto but rather with all diligence and readinesse to wait daily at the gates of wisdom Psal. 32.8 9. But if men bee still senselesse and wilfull then I say to them as the Apostle said if the hatefulnesse of their ignorance will not appeare Let him that is ignorant be ignorant still 1. Cor. 14.38 Doct. 4. It may bee likewise noted that in the language of God vnregenerate men are fooles or rather mad-men men without mindes Rom. 1.3 Tit. 3.3 And that this point may be more cleare I would consider of the signes of a spirituall mad-man or foole and that this point also may bee cleared you must remember there are two sorts of men are said litterally to bee without mindes the one is naturall fooles and their disease is called moria the other is furious mad-men and their disease is called mania both suffer alienation of minde they want their mindes or the right vse of them and so there are two sorts of men which spiritually want mindes some are resembled by fooles and some by mad-men A spirituall foole may bee known especially by two signes First by his mindlesnesse hee hath no thoughts nor words about the Kingdome of heauen hee is altogether carelesse and sencelesse hee sits still without any regard of it as some children that are mopish and heed nothing or some that are sicke of a kinde of a melancholy that will neither speake nor eate these lose time and will not buy it Eph. 5.16 Secondly by his sottishnesse this sort differs from the former for these will talk and bee doing and many times very busie but it is without any spirituall sense or discerning their words and workes are all idle and sottish and crosse to the Word of God and these are discouered by diuers signes diuersly as First the Wisdome of God seemes foolishnesse to them let heauenly things
the promises of God in Christ are the sweet spices which being beaten yeeld a heauenly and supernaturall smell in the soules of the godly hearers 2. Cor. 2.14 15. But then Ministers must take heed they corrupt not Gods Word and see to it that their preaching bee in sincerity and as of God and in the sight of God in Christ and with demonstration of the truth to mens consciences 2. Cor. 2.17 else any Preacher will not serue the turn And in both these respects Ministers haue reason to cry out with the Apostle Oh! who is sufficient for these things If euery Sermon must leaue so sweet a sauour behinde it in the hearts of the hearers and in the nostrils of God too who can bee without the speciall assistance of God fitte for these things Lastly this may serue for singular reproof and terror to the wicked and that in diuerse respects First for such as are mockers and call sweet sowre that is speak euill of the good word of God secondly for the miserable neglect of that they should account the life of their life Alas whither shall wee go or what is this miserable and wretched life if we want the sweet comforts of the word To dwell without the word is To dwell in the parched places of the wildernesse and this Ministery is the more dangerous in such or to such as are daily inuited and haue all things ready made and yet wil not inwardly obey gods calling nor profit by the means but finde excuses to shift off the inuitation of God How justly may that curse be inflicted vpon them These men shall neuer taste of my supper Luke 14.17 c. 24. Thus much of the second doctrine Doct. 3. The third doctrine out of these words may be this that such as finde a true taste of the sweetnes of God in his Word may conceiue hopefully that their soules doo and shall prosper and growe There is no doubt to be made of our growth if once we come to feel the sweetnes of the Word For the cleerer vnderstanding of this doctrine I must answer two questions Quest. First what this true taste is Secondly whether this taste may not bee in wicked men Ans. For the first A true taste of the sweetnes of the Word and Gods graciousnes in it may bee knowne both by the cause and by the effects The cause of this taste is faith for by faith onely doth the soule taste Or that thing that raiseth so sweet a rellish in our hearts is A perswasion in particular of the graciousnes of God to vs euen of that graciousnes which the Word doth discouer The effects of this taste are three For first it reuiues the heart and raiseth it from the dead and frames it to bee a new creature working an vnfained change in the heart of man from the world and sin to the care of Gods glory and saluation of their own soules and thus it is called A sauour of life vnto life 2. Cor. 2.15 Secondly it settleth in the heart an estimation of the Word and spirituall things and the assurance of Gods fauour of al earthly things in the world Phil. 3.9 Psalm 84.10 Thirdly this taste works a heauenly kind of contentment in the heart so as the Godly when they haue found this are abundantly satisfied they haue enough Psalm 36.10 and 95.4 For the second question concerning wicked men and their rellishing of the sweetnes of the Word I say two things First that the most wicked men are without spirituall senses and finde no more taste in God or his Word than in the White of an egge they sauour not the things of the Spirit Rom. 8. 1. Cor. 2.13 Of this afterwards But yet it may not be denied but that some wicked men may go so farre as to taste of the good Word of God and of the powers of the life to come and of heauenly gifts as the Apostle granteth Heb. 6.5 6. Quest. Now there-hence ariseth a great question What should bee the difference between this taste in wicked men and the true taste in godly men Answer For answer heerunto diuers differences may be giuen First in the things tasted there is a difference For wicked men may haue common graces yea and miraculous gifts too by imposition of hands and these are a great taste giuen them of the glory of Gods Kingdome but they neuer taste of sauing graces or if a taste of sauing graces were granted yet they taste as it were of the Riuer running by them but not of the Fountain whereas the Godly haue the very Spring of grace flowing in them Secondly in the time of tasting This taste in wicked men is but for a season it cannot hold long in them and therefore is their faith joy said to be temporary Whereas godly men may keep their taste to their dying daies not onely in the gifts of sauing graces but in the very sense of the sweetnes of Christ and the Word too c. Thirdly in the manner of tasting For wicked men may taste of the Gospell and Religion by senses or by a dimme kinde of contemplation or by a sudden illumination as by a flash of lightning but they cannot taste with their hearts cleerely by Faith Or thus wicked men may in the generall taste that is know and beleeue that the Mystery of Christ is true but they cannot taste or know this Mystery with particular and sound application as theirs Fourthly in the grounds of this taste or delight For a wicked man perswaded by false reasons settled in the common hope or transported with an high conceit of some temporary and common gifts and Graces may be much delighted and ioyed in the Word and the thought of going to heauen for a time but he neuer rightly applyed the promises of Grace in Christ nor doth he euer possesse so much as one infallible signe of a childe of God Fiftly In the effects and consequents of tasting for 1. A wicked man may taste but hee neuer digests An euill conscience casts vp the food againe or choakes and poisons it whereas in godly men their taste abides in them and they digest the food they receiue The vertue of it continues with them 2. A godly man is transformed and made another man by this taste so is not the wicked man It is not a sauour of life to the wicked 3. A true taste in the godly works as is before noted a high estimation and sound contentment so as the godly place the felicity of their liues in this communion with God his word But that can neuer a wicked man doe Sixtly and lastly wicked men may seem to taste and yet doe not Many men professe religion and delight in the word and in religion and religious duties who yet neuer did attaine to it but constantly found a wearines secret loathing and many times a secret and inward ill sauor in the word and in the duties of religion so as the
the thiefe vpon the Crosse Consider that God hath offered thee thy pardon in the Sacrament Feare the Lord therefore and his goodnes and returne with all thine heart and iniquity shall not be thy ruine Hitherto of their sinne their punishment followes and so first vpon their rulers and leaders in these words The Stone which the builders refused is become the Head of the corner Which words are taken out of Psal. 118.22 where they are vsed by the Prophet Dauid and here quoted by the Apostle Peter The words haue a double sense for they did concern both Dauid and Christ. As they concern'd Dauid this was the meaning that Though the Nobles and Courtiers did despise and reiect and oppose Dauid yet such was God's prouidence that the man whom they reiected GOD made King of Israel and the chief stay support of that State Now for this sense of the words diuers things may be noted First that God â—ath raised vp great men in the Common-wealth for this end that they might seek the publick good and imploy their labours for the building vp and prosperity of the State Which should both teach great men to think of their duties and the accounts they must make to God as also it should teach the people to pray the more heartily for them and to obey them in all lawfull things Secondly we may hence gather the imperfection of all humane things For in that earthly Kingdomes need building vp still it shewes that they attain to no perfection but at the best are stil in progresse Thirdly that many times great men wilfully oppose the right and set themselues against the righteous and resist the will of GOD. Which should teach vs not to place our confidence in the great men of this world nor to be alwaies led by their example in opinions Fourthly that God will finde out the wickednes of great men and bring them to confusion God accepts not persons hee hateth sin in great men as well as in mean men and will crosse and confound their godlesse and vngodly counâ—els Fiftly that God takes to himself the power to dispose of earthly Kingdomes and to giue Kings and Rulers at his owne pleasure It was the Lord's dooing and it was maruellous that Dauid should become the Head of the corner Psal. 118.23 The Lord pleads it as a part of his soueraignty and prerogatiue To set vp Kings By me Kings raign Pro. 8. Which should teach Princes and Iudges and Nobles to doo homage to God and acknowledge him for their Soueraign and therefore serue him with fear Psalm 2. And it should teach the people to giue honour and tribute and custome and obedience for conscience sake to their Rulers seeing the power that is is of God Rom. 13. Now as these words were vnderstood in the case of Dauid so was Dauid heerin a type of Christ and so the words are to be vnderstood in the case of Christ also as our Sauiour himselfe applies them Mat. 22. and as it is euident to bee the meaning of the Apostle heer And it is the drift of the Apostle to strengthen weak Christians against the scandall that might arise from the opposition of the Kingdome of Christ. For it might trouble them and amaze them to consider how Christ was opposed by the Scribes and Pharises who were the great learned men of the time and such as were eminent in the Church and in the account of the most men were the chief persons that took care for Religion and the state of the Church and did excell all other sorts c. Now that this scandall might be remoued he shewes in these words First that nothing did therein fall out but what was the lot of Dauid in his time Secondly that all this was foretold in the old Testament and therfore might not seem strange Thirdly that all those oppositions should bee in vain for GOD would reiect and confound those opposites and would prosper and aduance the right of Iesus Christ without the help of those men In the particular consideration of these words three things must bee noted First the persons threatned viz. the Builders that is the Scribes and Pharises and those that vnder pretence of religion did oppose Christ. Secondly the cause of their punishment viz. the refusing of Christ the foundation stone Thirdly the iudgement inflicted vpon them which is twofold the one implied the other expressed There is a iudgement implied viz. that Though they were by calling and in the account of the multitude Builders yet God would reiect them and go on with his work in conuerting both Iewes and Gentiles without them The iudgement expressed is that Christ whom they so much hated and opposed should be in spight of their hearts and to their extreme vexation made King of the Church and exalted to supreme power ouer all things and the only stay of the whole Church both of Iews and Gentiles And heerin it is to be noted both the manner how this shall be done in the word is become or is made and also the time in that hee sayth It is made Builders Quest. A question may be moued heere for the sense viz. how the Scribes and Pharises and such like men can be sayd to be builders Ans. For answere whereunto we must vnderstand that the Scribes and Pharises and so wicked men that possesse eminent places in the Church may be said to be builders First in the account of the multitude whatsoeuer they were indeed yet they were commonly so accounted as builders and prime men in managing the affaires of the Church Secondly the Scribes and Pharises may be acknowledged in some respects as builders indeed they did God some worke For howsoeuer they did not soundly teach Christ yet they drew the people by their doctrine to auoid on the right hand the Stoicall strictnesse of the Essenes and on the left hand the prophane irreligiousnesse of the Sadduces Thirdly they were builders by calling they haue the name not so much from what they were as from what men in their places had been or ought to haue been And these are the persons that oppose CHRIST and are thus seuerely iudged of God Diuers things may be hence noted First that men may be great in their owne opinion and in the account of the world who yet are nothing set by of God such were these Pharises Luke 16.14 15. And therefore wee should labour for a spirit without guile and not be wise in our selues or rest in outward shewes but seek the praise of God we are safe if God allow of vs though all the world disallow vs. Secondly that God will acknowledge freely any good hee findes in his very enemies as heer the Pharises are not denied the title of Builders for that generall work they did in encountring the Sadduces and Essenes And as they are called Builders so are the diuels called Principalities and Powers to import what is any way of praise in them notwithstanding
first verse of this Chapter And he is well said to bee Head of the corner because vpon Christ meet as the two sides meete in the corner stone both Angels and men and amongst men both the Saints in heauen and the godly on earth and amongst men on earth both Iewes and Gentiles euen all the Elect of all nations ages and conditions in the world The vses of the exaltation of Christ briefely follow First It should teach vs to striue by all meanes to get into his seruice that is so powerfull and able to do so much for his seruants Secondly It shewes vs the end of the oppositions of all wicked men Christ shall increase and prosper and they shall bee confounded and perish Thirdly It should especially enforce the necessity of beleeuing in Christ we should lye vpon him with all our waight as the building doth on the foundation Fourthly It should comfort vs in all distresses considering what end God gaue to the sufferings of Christ and so it is vrged Hebr. 12.2 The consideration of the manner and the time followes Is become or is made He doth not tell how but leaues that as granted to bee effected without hands euen by the speciall prouidence of God which giues vs occasion to take notice of the truth that in things of the Kingdom of Iesus Christ God is pleased to make his worke or to worke sometimes without vsing any of the meanes which the world takes notice of he neglects all those meanes which fall within the expectation Psal. 118.20 21. as heere for the proclaiming of the Messias there was not any one order or rank of men eminent in the world which God made vse of But by a way altogether strange to the world erected the Christian Monarchie which should teach vs not to limit God to the meanes which is likeliest to vs but to liue in all things by faith where meanes seeme to faile then with Abraham aboue hope and vnder hope to giue glory to God and cast our selues and all our care vpon God Thus of the manner The time followes In that he said It is become Christ was Head of the corner according to the present time First if we consider the type of it Christ was become head of the corner in that Dauid was made King of Israel as a type of Christs Kingdome ouer the Church Secondly Christ was Head in that in the Apostles time hee had receiued power after his Ascension ouer all things though as yet the Gentiles were not so fully conuerted Thirdly that he is becom the head may be taken prophetically For the Prophets to express the certainty of a thing to come vtter it in the words of the present tense It is so because it shall as surely be so as if it were already done Verse 8. And a stone to stumble at and a rocke of offence euen to them which stumble at the Word being disobedient vnto the which thing they were euen ordained HItherto of the punishments vpon the builders The punishment vpon the whole body of vnbeleeuers is contained in this verse Wherein note first the kindes of punishment Christ is a rock of offence and a stone of stumbling Secondly the causes both in themselues and in God in the words that follow A rocke of offence and a stone of stumbling Since wicked men haue refused Christ and will not beleeue in him He that may not be a stone of foundation will proue a stone of stumbling and a rock for them to dash on till they be dashed to pieces which words import the fearefull iudgements of God spiritually inflicted vpon vnbeleeuers which is two-fold First they shall be giuen vp to scandall and then secondly to despaire Before I open the words particularly diuers things may be noted in generall First that the punishments that light vpon particular wicked men are to be accounted the punishments of the whole body of vnbeleeuers as here despaire and taking offence at Christ it may light vpon some particular offenders only yet they are punishments belonging to all 1. Because there is no iudgement but all wicked men haue deserued it 2. Because when God plagues some he meanes all he threatens all 3. Because no wicked man can be sure for the time to come that he shall not fall into them 4. Because the afflictions of this life are typical to wicked men as despair is a typicall hell and so all other iudgements are but little hels And this doctrine should much amaze impenitēt sinners if they consider that any fearfull iudgement they see fall vpon others may fall vpon them and that GOD is aswell displeased with their sins as with the sins of those he so plagued as Christ shewes Luke 13.1 to 6. Secondly that from one and the same cause may arise diuers and contrary effects as Christ that is a stone of foundation to the beleeuer is a stone of stumbling to the vnbeleeuer Thus in Luke 2. hee was appointed for the rising and falling of many in Israel Thus the Gospel of peace is to wicked men a fire a sword a fanne It is a sauour of life to the Godly and a sauour of death to the Wicked 2. Cor. 2. as the Sun melteth the wax and hardneth the clay This comes to pass by accident and by the corruption that is in the hearts of wicked men and by the fearfull iudgements of God Vse The vse should bee to teach vs therefore not to rest in the hauing of the meanes of saluation as the preaching of the Word c. For through thy corruption it may be a meanes of greater damnation Thirdly that of all iudgements in this life spirituall iudgements are the worst which appears from hence in this that when the LORD would declare his speciall displeasure vpon wicked men he threatens these in this place as the most fearfull Now for explication of this point All iudgements in this life are either spirituall or temporall By temporall iudgements I meane such as haue their proper effects on the outward man such as are pouerty disgrace sicknes imprisonment losses in mens estates and the like By spirituall iudgements I mean such as haue their proper effects vpon the soule as for example hardnes of heart the spirit of slumber dissertion or the absence of GOD the taking away of the gifts of the minde the with-holding of the Gospell the deliuering of men vp to the power of Satan or to the loue of lies terrours of despaire or taking of offense of which later in this place Now these spirituall iudgements are much worse than any of the former temporall crosses first because these iudgements light vpon the best part of man which is the soule and by how much the soule is better than the body by so much it is worse to be distressed in soule than in body Secondly because they with-hould from vs the best Good which is God or Christ now that which straightens vs in the best things
so he doth two waies First by remoouing what might hinder the work as the displeasure of God and the curse of the Law which he did by being made sin for vs 2. Cor. 5.22 Secondly by purchasing and bringing to light immortality and also the people that should possesse it which purchase he made with his owne bloud Acts. 20.28 2 Tim. 1.9 10. Thirdly then God sends the Word of reconciliation furnishing men with gifts to preach the Gospell and so vseth their ministery of reconciliation as the onely ordinary meanes of calling men 2. Cor. 5.18 19. Rom. 10.14 17. Fourthly the Spirit of Christ doth inwardly perswade the harts of men to receiue the Word and so to be reconciled to God The vse of this doctrine of our Christian calling may serue both for instruction and for terror for instruction and so it may teach First vnregenerate men in the Church as euer they would bee saued to awake to the care of of their calling Eph. 5.14 and to bee entreated while they haue the ministry of reconciliation 2. Cor. 5.20 and to open when Christ knocks Reu. 3.21 taking heede they be not as the horse or Mule Psal. 32.9 and that they may prosper in this work of their calling they must looke to two things 1. That they be not hardned through the deceitfulnes of sin Heb. 3.13 2. That they despise not professing but account the feet of them that bring the glad tidings to be beautifull Esay 52.9 There are foure reasons assigned by the Apostle Heb. 3 c. Fourthly why men should be ruled when Christ graunts them the meanes First because it is to day they know not how long they shall haue the meanes Heb. 3.7 c. Secondly because of all deceits it is most miserable to bee deceiued of the things offred vs in the Gospel verse 13. Thirdly because God is extremely grieued and prouoked by our neglects herein verse 16. Fourthly because else we shall faile of the promise of entring into his rest Heb. 4.1 2. Secondly godly men should hence learne diuers things First to be diligent aboue all things to make their calling sure now there be diuers signes of a true effectuall calling such as these As 1. The opening of the heart to receiue the Word of God and to attend the things which are spoken Acts 16.14 whereby they are inabled to heare as the learned Esaiah 51.6 2. The wearines of heart vnder the burthen of sin Math. 11.29 9.13 3. The answere of the heart to the voice of Christ consenting to obey and to enter into couenant with God Esaiah 1.18 19. 4. The taking away of the detestable things their abominations from them Ezech. 11.17 21. Col. 2.11 5. The knitting of the heart to the godly 6. The remoouing of the stony heart and the planting of the heart of flesh Ezech. 11.19 7. The vertues of Christ as in the coherence in this text 8. In generall the truth of our calling appears by the demonstration of the spirit power The holy Ghost quickning the heart to new obedience called the manifestation of the spirit Secondly it should teach them to striue to walk worthy their calling for the manifestation of the spirit was giuen to profit withal we are therfore called that we might be to the praise of his rich grace Now that we may walk in some measure as becomes this great gift of God First wee should be humble and not wise in our own conceit though hardnes lye yet vpon the hearts of some Rom. 11.25 30 31. For the winde blowes where it listeth and the Spirit of Christ workes where and when it pleaseth him Iohn 3. and wee haue nothing but what wee haue receiued Secondly wee should bee exceeding thankfull to God for his rich grace in our calling And the rather 1. Because this is no common fauour but in speciall grace communicated to vs For no man commeth but whom the Father draweth 2. Because it was done without respect of our owne works without al desert on our part 2. Tim. 1.9 For God called vs that were worldly carnall naturall sinfull men strangers from the life of God dead in sins seruing the lusts and diuers pleasures yea such as neuer sought God wee were miserable sinners Ephes. 2.1 12. Mat. 13. 3. Because of the meanes and manner of our calling God the Father worketh his part I work saith our Sauiour An excellent work when such workmen are needfull to it and in this work the ministration of the spirit exceedes in glory 2. Cor. 3.7 8. and it is a holy calling wherewith hee hath called vs 2. Tim. 1.9 4. Because they are so great happinesses to which hee hath called vs As to the fellowship of his Sonne To be sonnes and heires with him 1. Cor. 1.7 and to a Kingdome and so great glory 1. Thes. 2.12 2. Thes. 2.14 5. Because Gods gifts and calling are without repentance Hee will neuer repent that hee hath so called vs Rom. 11.29 Esay 54.7 8 9 10. Iam. 1.17 And thus of the second way by which wee should shew our selues desirous to walk worthy of our calling 3. Wee should shew this by well doing we must bee carefull to maintaine good works Tit. 3.8 For wee were called that we might serue him in holinesse and righteousnesse all the daies of our life Luke 1.74 75. 4. Wee should therefore liue contentedly when wee are assured of the work of Christ in calling vs with such a calling Iacob should not now bee ashamed nor his face wax pale Esay 29.23 24. 5. Wee should in our particular bee carefull to rest where wee are in the doctrine wee haue learned and beene taught and not bee carried about with euery wind of Doctrine Eph. 4.11 12 14. Thus as the vses are common to the Godly in generall Thirdly Ministers in particular from the consideration of this doctrine of our calling by Iesus Christ should learne to preach Christ and him crucified and to deny the excellency of wisdome or words that mens faith may bee in the power of Christ It is Christ must giue them increase they should learne of Paul 1. Cor. 2.2 4 5. One thing by the way I might note concerning the time of our calling we should not bee curious about that to knowe the day or hower when it was but wee must rest satisfied to know that wee are the Called of Iesus Christ. And thus of the vses for instruction Vse 3. Hence also may bee concluded much terror to wicked men that are not called in that this work of calling is the dore of all grace communicated to vs Now wicked men not called are of two sortes first some outwardly refuse their calling secondly some seem to obey it but it is not effectually both are in miserable case but not both alike For the later are neere the Kingdome of God many times The first sort resist the holy Ghost put the Word of Christ from them refuse
degree of the misery of wicked men I take it it is especially the darknes of ignorance is heer meant though the other cannot be excluded That which is euident to bee obserued from hence is that all men that are not effectually called liue in darknes and walk-on in darknes Eph. 4.17 1. Iohn 2.9 Psal. 82.5 It is a continual night with them they are like the Aegyptians that could haue no Sunne to light them but were couered with palpable darknes Neither are they helped that they enioy the light of the Sunne for of all darknesses that which comes from the absence of the Sunne is the least or hath least distresse in it If a man liued where hee should neuer see day or were born blinde yet his distress were nothing in comparison of the darknes especially spirituall that lieth vpon the poor soule of an vnregenerate man which lieth shut vp in miserable darknes which these men may feele in themselues by their liuing without GOD in the world and by the absence of the ioies of God and by their singular vncapablenesse in the things of the Kingdome of GOD and by their strange and absurd errours in conceiuing of matters of Religion by their monstrous thoughts and obiections they feel at some times and disability to conceiue of the worth of eternal things though the least of them bee better than the whole world and lastly by their want of discouering what to do almost in all the occasions of life Vse The vse may bee for singular terrour to wicked men if they had hearts to consider of it to knowe that they liue in such a condition as no prisoner can suffer in the worst dungeon of the world and the rather if they consider the aggrauation of their distresse in respect of the darknes they liue in or are likely to liue in as First that they haue the Diuels as the Rulers of the darknes they liue in who like cruell Iaylers will see to it that they bee kept still in their dungeon with all increase of heauinesse and misery Eph. 6.12 Secondly that their darknes is also the shadow of death a most deadly poisonfull darknes that daily increaseth in the infection and annoyance of it Esay 9.2 Thirdly that they suffer so many kindes of darknes in the vexations and discomforts of each of them Fourthly that it is such grosse darknes so thick and palpable without any mixture of true light or comfort if they had but star-light or moon-light it were some ease Fiftly that they are neither safe walking nor lying still If they walk they go in singular danger for they knowe not whither they go 1. Iohn 2.11 Iob 18.5 6 7. If they lie still and sleep it out they are in danger to be swallowed vp eternally Sixtly that this darknes will not hide from God All they doo is manifest before him Esay 29.15 Seuenthly that it is a continuall darknes it will neuer be day with them so long as they liue in that estate without repentance Iob 15.30 All his daies he eats in darknes Eccles. 5.17 Eightthly that they are in danger euery hour to bee cast into vtter darknes where will bee no ease nor end He knoweth not that the day of this darknes is ready at hand into which if hee fall he shall neuer depart out Ninthly that this is the case of euery vnregenerate man the whole world of them lieth in darknes and not one escapeth it their whole earth is without form and void and their heauens haue no light in them Ier. 4.24 Ob. But wee see wicked men haue ioy and comfort many times Sol. They haue certaine sparkes of light like the light smitten out of the flint first they cannot warme themselues by it nor see how to direct their waies secondly it will quickly goe out thirdly howsoeuer it bee for a time heere yet at length they must lie downe in sorrow Esay 50.10 And the consideration heereof should in the second place much reproue the peruersenes of wicked men and that in diuers respects and considerations First that they can bee silent in darknes as the phrase is 1. Sam. 2.9 that they can liue so securely neuer make mone or humble themselues in their distresse Secondly that they dare which is worse many times call darknes light and light darknes and defend it that they are in as great liberty and safety as the best of them all Oh woe vnto them because they call darknes light Esayâ— 20 Thirdly that they will not come into the light when the dore is opened and while there is spirituall means of light What a thing is this that light is come into the world and the darknes comprehendeth it not Ioh. 1.5 Fourthly this is their condemnation that they loue darknes more then light and preferre their vile condition before the condition of the children of the light Ioh. 3.21 Thirdly let these poore wretches bee instructed if it bee possible 1. To embrace the meanes of light 2. To pray to God to be intreated of them to lighten their darknes doth not hee iustly perish that may enioy the light for asking for it yet and will not Ob. If any ask how may they knowe that they are in darknes Ans. I answer First By the vncapablenes and insensiblenes of the soule in the things of the Kingdome of God Eph. 4.17 1. Cor. 2.14 Secondly By the workes of darknes by the continuall practice of sinne without sound repentance Rom. 13. 1. Iohn 1.6 7. Thirdly in particular by the habituall hatred of the godly because they follow goodnes 1. Ioh. 2.9 11. Fourthly by the absence of God in the vse of his ordinances who is as the Sunne to the Godly Psal. 84.12 And thus of the vse that concerns the wicked Vse 2. Godly men should from hence gather encrease of consolation in their harts from the consideration of Gods mercy in translating them from the Kingdome of darknes into the Kingdome of his deare Loue Col. 1.12 13. they are the men vpon whome God hath accomplished the prophecy and promise of his grace They are the deafe men that are made to heare the words of the book and the blind men that see out of obscurity and darknes Esay 29.18 19. The Lord hath made darknes light before them and brought them being but blind men by a way they knew not Esay 42.16 The people that sate in darknes haue seene great light Esay 9.1 These men are the prisoners that once were in darknes and God sent his owne Sonne to the prison dore to bid them come foorth and shew themselues Esay 49.9 And their deliuerance from darknes should be the more comfortable if they consider First what a world of people are yet couered with darknes Esay 61.1 Secondly that darknes shall neuer returne They enioy a day that neuer shall haue night following Ob. But is there not darknes still in godly men as well as in other men Sol. I answer In some
much weaknes and wearinesse 4. For impatience either vnder the crosses of life cast on vs by GOD whereas strangers arm themselues to bear all weathers or vnder the scorns and contempt of the world whereas wee should look for it that the world should gaze at vs and deride vs as vsually men doo at strangers Nor should Christians be at leasure to stay their iourney by seeking reuenge for their wrongs or be troubled if they cannot get preferment in the world Secondly for instruction It should wholly impose vpon vs the care of carrying our selues like strangers and pilgrims 1. By hauing our conuersation without couetousnes 2. By our language speaking alwaies as may become the people of God and heirs of heauen that the men of this world may perceiue by our speech that we are not of this world 3. By our circumspection and desire to liue without offense as a stranger is very heedfull of his waies in all places where he comes 4. By our daily enquiring after the particular way to heauen 5. By our thankfulnesse for the fauours wee find while we are in the world seeing it is a place we are not to look for much in 6. By our apparell If strangers be knowne by their garments then is it a great fault for christians to be found in the fashions of this world 7. By our delight in good company wee should bee glad of any that would go with vs to heauen 8. By our affection homeward our mindes should still be in heauen Nor should godly men bee ouermuch troubled that they are strangers heer in this world and pilgrims in the condition of trauellers for First they are not strangers in the Common-wealth of Israel and in the Kingdome of Christ at the same time they are strangers in respect of their condition in this world Secondly they are well prouided-for at their Innes God prouides their resting-places and no good thing will he with-hold from them That God which commands men to regard strangers and shew them mercy will himself much more be carefull for his strangers Thirdly their pilgrimage will not be long Fourthly they haue good company all the godly trauell their way Fiftly God hath appointed them guides yea Christ himself will be their way Sixtly by praiers they may send home continually Seuenthly it should much comfort them to think what a glorious condition they shall bee in when they come home in the new Ierusalem Thus of the first reason Secondly the lusts must bee auoided because they are fleshly Fleshly These lusts are fleshly in diuers respects First because they please after the flesh which is the corrupt nature of man they hould no delight or shew of profit but to the flesh they are exceeding noisome and grieuous and foolish to the Spirit Secondly because they raign onely in fleshly persons they bee the lusts of Gentiles and such as are strangers from the life of God Godly men complain of them as an extreme misery Rom. 7. 1. Pet. 4.3 Thirdly because they arise most from the body which is but a seruant to the soule and it is an extreme vnmanlinesse for the soule to bee at the command of her seruant the body which concludes against the lusts of vncleannesse riotousnes drunkennesse vanity of apparell c. Fourthly because they proceed from the ould man or corruption of nature or the flesh considered as the enemy to God and man's saluation and so it is an argument taken from the hatefulnes of the flesh and her working in vs. The lusts and desires of the flesh ought to be hatefull and wee should suspect and abstain from the proiects of the flesh if we consider 1. That the flesh sauoureth not the things of God Rom. 8. 2. That she opposeth all good waies partly by obiecting against them and partly by making euill present when we should perform them Ro. 3. That her wisdome is against God her fairest reasons are pleaded for things that are hatefull to God such also are her excuses and extenuations and promises 4. That if she be followed she will lead vs by degrees into all abominations as whoredoms murders debates heresies c. these are her fruits Gal. 5. 5. She will betray vs to Satan that he may by himself set vp strong fortifications in our foules and her treason is the more dangerous because shee is a domesticall enemy and by his working in secret our hearts may become a very cage or stie of vnclean spirits 6. Shee hath already spoiled the Image of God in vs and made vs look most deformedly 7. If she once get power she is most tyrannicall no respect of credit profit no nor saluation it self can stir she will be serued whatsoeuer come of it 8. We should abhorre her for the very mischief she doth to our posterity wee cannot look vpon our children but wee may see what wofull hurt she hath done by the infection they receiu'd in their propagation Vses The vse may be First for reproof of such as lay the blame of their faults vpon their euil luck or euill counsell or the diuell whereas they ought to lay the fault vpon their owne flesh euen their owne ill nature The diuell nor the world could neuer hurt vs if the flesh did not betray vs by defect or consent or euill action Secondly for information We may see what we should mortifie and abstain from Religion doth not binde men to mortifie the substance of the flesh but the lusts of the flesh wee are not to destroy any faculty of the soule or in the soule or part of the body but the inordinate appetite and desires of either we are not to abstain from the necessary means of life as house lands diet apparell company c. but the euill concupiscence about these Thirdly for instruction It should teach vs therefore to restrain the flesh as much as we can and therefore we shall with the same labour restrain the lusts of the flesh and to this end 1. Wee must with all feare and iealousie watch our owne natures as mistrusting 2. We must silence the flesh and not suffer it to plead for sin 3. Wee must by a daily course of mortification iudge the flesh that so we may be as it were condemned in the flesh 4. We must keep from it what may pamper it as idlenesse excesse of diet apparell recreation c. Which war against the soule These words may be considered either in their coherence or in themselues in their coherence and so they are the third reason taken from the euill effect of those lusts In themselues there are two things to bee opened both what the soule is and what this warre in the soule is The point is cleer that fleshly lusts doo much hurt the soules of men and so both the soules of wicked men and of godly men First of wicked men These lusts hurt the soules 1. Because they prouoke the wrath of God vpon them The Israelites were not
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
is not the time of visitation among men but some certain season onely Quest. But how may we knowe when this season of grace is Ans. It is then when God sends the Gospell to vs in the powerfull preaching of it when the light comes then comes this day when the doctrine of saluation is comne then the day of saluation is comne and God offers his grace then to all within the compasse of that light God keeps his visitation at all times and in all places when the Word of the Kingdome is powerfully preached the time of the continuance of the means is the day heer meant in a generall consideration But if we look vpon particular persons in places where the means is then it is very hard precisely to measure the time when God doth visit or how long he will offer his grace to them onely this is certaine that when God strikes the hearts of particular men with remorse or some speciall discerning or affections in matters of Religion and so bringeth them neer the Kingdome of God if they trifle out this time and receiue this generall grace in vain they may be cast into a reprobate minde and into incurable hardnes of heart and so God shuts the kingdome of God against them while it is yet open to others Mat. 3.12 Esay 6.10 compared with Mat. 13.14 15. Vse The vse is for the confutation especially of the madnes of many men that so securely procrastinate and put off the time of their repentance as if they might repent at any time neuer considering that the means of repentance may bee taken vtterly from them or that they may bee cast into a reprobate sense or that death may suddenly preuent them or that the times are onely in GOD's hand it is he that appoints and beginnes and ends this day of visitation at his owne pleasure yea he doth not allow to all men in euery place the like space of time for the continuance of the means This day lasteth in some places to some men many yeers whereas in other places the Kingdome of God is taken away from them in a short time as when the Apostles in the Acts were driuen from some Cities after they had been in some places but a yeer or two in others but a month or two in others but a day or two If men obiect that the thief on the Crosse did delay and yet found the visitation of grace at his last end I answer foure things First that the thief was by an vnexpected death preuented of a great part of that time he might haue liued by the course of nature and therefore his example cannot patronize their resolution that think they may safely put ouer all till their last end and yet suppose they may liue the full age of the life of man Secondly what can the example of one only man help them seeing thousands haue perished at their later end going away without any repentance or grace Why rather doo they not fear seeing so many millions of men are not visited in their later end yea at the very time the other thief repented not so that that example can shew no more than that it is possible that a man should finde grace at the end it doth not shew that it is probable or vsual Thirdly they should shew the promise of grace not such men as wilfully neglect the present means and put all off to their later end What can bee concluded from an example when God's promise cannot be shewd If any obiect that they haue a promise for the Scripture saith that At what time soeuer a sinner repents himself from the bottom of his hart God will forgiue him I answer that this sentence doth contain no such promise for it only promiseth forgiuenes to them that repent at any time but it doth not promise that men may repent at any time when they will Besides the words in the Prophet Ezechiel are onely In the day that he turneth which import nothing to proue that a man may repent in any part of his life when hee will Fourthly the conuersion of the thief was without means miraculously by the diuinity of Christ and is recorded among the works of wonder such as were The raising of the dead the trembling of the earth the darkning of the Sun and the like and if men dare not be so foolish as to expect that at their pleasures these other wonders should bee done then neither may they in that of so late conuersion without means If others say that Men were hired into the vineyard at the eleuenth houre and were allowed and rewarded as well as they that went-in at the third houre I answer that The drift of the parable is onely to shew that men that had the means later than other men may yet bee saued it cannot bee stretched to so large a sense Besides being a parable it may illustrate but cannot prooue without some other Scripture to which it serues as an illustration But my speciall answer is this that those men were neuer hired before the eleuenth houre they went in so soon as any came to hire them And so it is true that if men haue liued till extreme old age and neuer had the means till then they may haue as much hope as they that had the meanes in their youth but that wil not warrant the presumption of such as being called the third houre will not go in till the eleuenth houre Vse 2. And therefore the second vse should bee for instruction to perswade all that minde their owne good to walk and work while they haue the light while it is yet to day before the shadowes of the euening be stretched out as our Sauiour exhorts in the Gospell we should bestirre our selues to make all the profit we can of the present meanes God affordeth vs for the night may many waies come vpon vs ere wee bee aware For first who knowes how soon the night of death may come vpon any of vs and then if we haue no oile in our lamps it will be too late to go to seek Secondly the night of restraint may come vpon vs the means may be taken away wee are not sure how long the Candlestick may continue before it bee remooued God may take away good shepheards and suffer idle shepheards to succeed in the room of them Besides a mighty storm of cruell persecution may surprise vs. Thirdly the night of temptation may come and so for the time frustrate the life of the means for either God may hide himself from vs and then the Sunne will bee set to vs euen at noon day or God may hide the power of the Word from vs euen when it is of power to others as Dauid imports Psal. 119. when hee saith Lord hide not thy Commandements from mee or the Lord may restrain the spirits of his seruants that speak vnto vs for the hearts of the Apostles themselues were
violence as it were of arguments which shewes that they were wonderfull desirous to charge and instruct the Christians so that if it were possible they might not offend that way and the reasons are diuers many why Christians should bee aboue all men carefull to keepe the lawes of Princes first because by breaking the lawes of men they sinne against God Secondly because euill minded men haue in all ages watched godly Christians to see whether they could finde any fault by them in the matters of the kingdome Thirdly because if earthly Princes bee prouoked it may cause a generall trouble of the Churches the offendors many times suffer not alone but many others vpon displeasure raised by them Fourthly because if earthly Princes be good the carefull obedience of their Subiects may incourage them to bee great helps to religion euen to bee Nursing fathers and nursing mothers to the Churches 1. Tim. 2.2 Fiftly because peruersnesse and contempt and carelesse neglect of the lawes of Princes many times prooues scandalous and VVee must not offend them that are without 1. Cor. 10. 2. Col. 4.5 Many that were somewhat enclined to embrace the sincerity of the Gospell haue beene cast backe and professe that therefore they abhor such people because they obserue their disobedience against humane gouernment either through indiscretion or nice scruples or peruerse wilfulnesse The vse may bee to reproue the carelesnesse of many Christians this way and that for diuerse offenses as first for sluggishnes in not studying the Lawes of the Countries where they liue Some Christians haue a secret iealousie against the lawes of men and doo in heart think meanly of them and vnlesse the equity of the Law stare them in the face they doo without any further consideration securely cast aside the care of it and rush into the breach of it Secondly diuerse Christians doo much sinne against the holy desire and direction of the Apostles in the intemperancie of their words when in ordinary discourse they speak with much scorne of the obseruation of the lawes of men which they vnderstand not A Christian that will not study to be quiet in respect of the laws of men is a singular plague to the Church where he liues Doct. 3. We may hence note that it is necessary for Ministers often to teach their hearers their duty to Magistrates and to shew the power that Princes haue to make lawes to gouern them by And this is fit to be noted because of the strange weaknes and peruersenesse of some Christians that are much offended with their Teachers if they fall vpon doctrine of this nature with any application to the times they mistrust them or censure them to be temporizers and to speak out of flattery or wilfulnesse or the like corruption of conscience I speak not now of such Ministers as plead the rights of Princes onely for their owne ends or in such a manner as they discouer an apparant hatred of godlinesse it self for these are worthy to bee blamed but euen of such Ministers as prooue the rights of Christian Princes with compassion and loue and meeknes without prouoking or reuiling tearms euen these I say are mistrusted and censured though we hear and see in other Scriptures that they are bound to proue and defend the authority of the Magistrate in any thing wherein it is vniustly questioned Doct. 4. It is necessary we should first be taught our duty to God and those things that concerne a religious life and then our duty to man and in particular to Magistrates This the Apostle intimates in that he first instructs them as Christians and then as Subiects and there is apparant reason First in respect of God secondly in respect of themselues and thirdly in respect of the Magistrate First in respect of God for wee are first and chiefly bound to God our first couenant is made with God and we are more behoulding to God than to all the world besides and therefore again to respect his glory and obedience to him in the first and chief place Secondly in respect of our selues and our owne profit we must study God's Lawes as well as the lawes of men yea with our first and chiefe cares and accordingly yield obedience because though by keeping the lawes of men we may liue quietly and safely and with much reputation yet all this will not protect vs against the breach of GOD's Law but the hand of God may pursue vs while we liue and we may be damned in hell when wee die for want of a religious life Thirdly in respect of the Magistrate hee shall haue the better subiects by it good Christians are the best Subiects and the knowledge of Religion and God's Word makes men obey not for feare or custome but for conscience sake and for feare of God's displeasure And besides it makes men humble and charitable humble not to think themselues too good to obey and charitable in not suspecting the meaning of Princes further than they must needs And it restraines the excessiue pronenesse of mens natures that are without Religion apt to speak euil of those that are in authority and chiefly because true Religion will make men pray heartily to God for their Gouerners and GOD himselfe doth spare or blesse them the rather for the praiers of the righteous The vse should be to informe and teach all sorts of men to take heed of separating what God hath ioyned together It is an extreme folly to giue vnto Caesar what is due to Caesar and not to giue vnto God what is due to God and so it were to giue vnto God what is due to God if men could doo it and not to giue to Caesar what is due to Caesar. The respect of God's Laws should make vs more carefull to obserue mans lawes And contrariwise it is a fearfull case that many liue in that think they haue done enough if they liue in obedience in respect of the authority that rules them in the places they liue in they would be much troubled if the Magistrate should be offended with them but are neuer troubled though they prouoke God to his face and they are maliciously foolish that would haue the lawes of men obeyed when they are against the Lawes of God or would haue men so rest in obseruing the iust lawes of men as not to be so forward and busie about the duties of Religion Further a question may be heer asked Why the duty of Magistrates is not heer set downe as well as the duties of Subiects I answer that in those times of the Apostles the Magistrates were without so farre from being Christians that they did for the most part persecute that way and therefore they doo auoid meddling or vndertaking to teach them that would not learn but rather be incensed against such Teachers Besides if this and other Scriptures of the new Testament bee marked wee shall finde that the duty of Inferiours is both more often and more fully taught than
these come to their places without the prouidence of God Prouerbes 8.15 Now God keepes this busines in his owne hands to see to the calling of Magistrates because of the seruice by them hee can execute For a great part of his Kingdome is managed by their deputation By them God scourgeth the sinnes of the wicked yea of the whole world either by suffering them to be publike miseries or by guiding theÌ„ to punish offenders by the sword of Iustice and by them he manie times brings many common blessings vpon worlds of people as the next words shew Vses The vses are diuers some particular some generall In particular it should teach vs First by praier to sâ—eke Magistrates of God subiects may get great blessings of this kind if they would pray hard for them For GOD it is that sends Magistrates Secondly with patience to beare the wrongs of euil Magistrates seeing there is a hand of God in it Thirdly with thankfulnes to giue the praise to God for good Magistrates seeing it was hee that sent them as a common blessing Fourthly in all suits about the liues or duties or successions of Magistrates to trust vnto God For though wee know not where to bee prouided in earth yet God can send one from heauen as it were The word sent importes that God can raise him vp beyond expectation In general it shold stir vs vp in al things done by outward meanes in this world to striue for the skill to finde out and acknowledge Gods hand and prouidence in it seeing in these things which are apparantly done by meanes for the most part yet Gods prouidence is in it Thus of the Authour of their calling the end followes For the punishment of euill doers Diuers things may bee noted from hence First that in all Common-wealths in the world there will be euill doers though there be a King gouernours and Gods commandements lye hard vpon mens consciences yet there will bee euill doers And the point shewes the horrible strength of the poison of naturall corruption which no Lawes of God nor man nor experience of euill nor example can restraine or dry vp and withall it shewes their folly and weakenes that will forsake Christian assemblies for the wickeds sakes whereas the Apostle improues that euen in Christian Common-wealths there will bee this part of a Magistrates vertue to punish the euill doers such as are knowne to bee so and therefore such curious persons must goe out of the world if they will goe from euill doers And withall it should breed in men a greater care to look to themselues that they bee not infected by them since there is no society of men in which this plague-sore of sinne runneth not we must redeeme the time because the daies are euill And further it should breed in vs a loathing of this wicked world of this present euill world and a desire of heauen since we shall neuer liue in a place where the people wil bee all righteous till we come to heauen And finally it confutes their folly that from the vitiousnes of some men conclude the faultinesse either of the doctrine lawes or gouernment Secondly that euill dooers must bee punished Rom. 15. and great reason for first euill dooers in any society are infectious many may bee defiled by them Secondly they work much disquietnes and trouble humane societies Thirdly if they escape without punishment they may bring down the iudgements of God vpon the place where they liue Vses Which may serue for terrour to other offenders First the very sight of Magistrates should affright them considering that God sent those very Magistrates to punish them It importeth that though they escape the hands of men they shall not escape the hands of God Secondly it should teach men if they would liue out of the danger of the Magistrates punishment to take heed they be not euill dooers Quest. Now if you aske who are euill doers Ans. I answer Such as liue in notorious offences such as are swearers drunkards whoremongers railers theeues idle persons murtherers Sabbath-breakers sowers of discord and the like The original word doth point at some speciall sort of offendors For naming euill doers such especially must not scape as 1. Inuent euill where it is not 2. Or sinne not out of ignorance but wilfully 3. Or are leaders of other men to euill 4. Or make a trade of offending by custome in sinne 5. Or studie how to doe mischiefe gathering together as things might further their euil courses All this may bee included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Thirdly there are from hence many to bee blamed that speake euill of such as take any course to reforme abuses 4. Fourthly Magistrats must look to their calling and Gods commandement to see abuses amended or else they must account to God for it 3 The third doctrine which may bee noted from hence is That all euill doers are to be punished without respect of persons they are to looke vpon mens workes and not on their persons great men must bee punished if they bee euill doers as well as poore men many men as well as one man yea if good men do euill they must beare the punishment of their sinne Christians as well as Pagans 4. That euill doers are not accounted safe members of any society and therefore are distinguished from good subiects as not fit to bee of that order 5. That such as transgresse the lawes of men are accounted by the Apostle euill dooers as well as such as transgresse the Lawes of God for he heer speaks especially of such as are euil doers in respect of humane ordinances which may be a warning to such as securely liue in the transgression of the commandements of Christian Magistrates and withall it may impair the honour of their condition that liue in the breach of the lawes of God without repentance For if it be so hatefull a thing to bee a breaker of the lawes of men in what case are they in that haue so grosly broken the Laws of God 6 That punishment of euill doers is in the power of the Magistrate priuate men cannot reforme publicke abuses they may pray for reformation they are not to execute it but by authoritie 7 That there are diuers euils which men cannot punish for the Magistrate can onely punish euill doers that is such as offend in word or deed euill thinkers they cannot meddle withall Which may warne Magistrates to be wary how they punish men onely vpon suspition or presumption without proofe that they are euill doers and withall it shewes that God hath reserued the iudgement of mens workes also to himselfe For God hates the sinnes of the heart as well as the sinnes of life and therefore since for these euils men answer not to men they must prouide to answer before God 8. That a Magistrate that punisheth sinnes doth but execute the commission hee receiued from God hee was sent of God to
praise as well as such as do euill dispraise Vse 2. Secondly it may much condemne the corruption of heart which appeares in many men in this point in sinning against the iust praises of others either by speaking euill of them and blemishing their good names which is to steale their riches from them or by withhoulding due praise which is to withhold the good from the owner thereof It should much affright such as are guilty of this fault that our Sauiour Christ measures our loue to God by our readines to praise for the Works of God done by another Iohn 5.41 42. It is a signe that men loue not God when they loue not goodnes in others which sure they doe not if they commend it not Doct. 5. Weldoing ought to be esteemed whersoeuer it is found in a subiect as well as a Prince in a seruant as well as a Master in all estates and conditions of men For God doth so as may appear Ephes. 6.7 8. and grace and goodnes is alike precious wheresoeuer it is in the like degree which serues to rebuke that secret corruption in the natures of men that are apt to obserue and praise good things in greater persons but withhold the incouragement is due to other men onely because they are poore and because they are worser Iames 2.1 2 3. You may now by this doctrine try whether they be good themselues For it is a signe of goodnes to obserue and loue goodnes wheresoeuer he seeth it in a seruant as well as in a frend and in a poore Christian as well as a rich Doct. 6. It may bee yet further obserued that if men would bee praysed they must doe well praise is onely due to weldoing Rom. 2.10 2. Tim. 2.20 21 1. Thes. 4.4 Rom. 13.5 And therefore it is a poore praise that men raise to thēselues for other things all that fame which is raised for any thing but weldoing is externall vain and therefore they are greatly deceiued that rest in the report that is raysed from their wit or beauty or birth or preferment or sumptuous buildings or the like Those may cause a great fame but onely well-doing can cause a good fame Secondly it shewes that hypocrites that haue gotten reputation onely because they are thought to bee good haue but built in the sands For when in time it shall appear that their owne works doe not praise them they shall find that the praise of men will not last It is not saying well that works a durable good name but doing wel It is but complementing at the best to professe and promise great care of practice and praising and yet bee barren and vnfruitfull Vse 3. Thirdly this shewes the great corruption of their nature that so vnquietly seek after praise and complain how much they be neglected and yet their own consciences know how idle and vnprofitable they are and which is worse that they not onely doe not well but manifestly doe euill and sin daily in pride and enuy in passion and wilfulnes or other open transgressions This thirst after respect aboue others is a signe of a great strength of hypocrisy when they are more desirous to be thought good then indeed to be so and more carefull of the praise of men then of God Fourthly they sinne shamefully that praise the wicked and iustify him that God condemneth but Salomon hath set a note vpon those persons that they are naught themselues For hee saith that they that break the law praise the wicked Prou. 28.4 and 24 25. Psal. 10.3 Fiftly they are yet worse that glory in their shame that seek praise for the excesse of wickednes committed by them either against God or men as they doe that would bee commended for their cost bestowed on Idols or for their worshipping of Saints or Angels or for their reuenges and wrongs done to men or for their mightinesse to hold out in drinking wine or for their filthy acts of any kinde or for their excesses in strange apparell or for the raysing of themselues by vnlawfull meanes or for their deliciousnes in their fare or the like As those glory in their shame so their end is damnation Phil. 3.18 Lastly this doctrine should beget in men a great desire to liue profitably and to doe good and in a speciall manner to apply themselues to such works as are most praise-worthy Quest. Heere then ariseth a question What things in particular doe most aduantage a mans iust praises Ans. The answer is that there are diuers things will make a man to bee much praised as First to honour God hee hath promised to honour those that honour him Prou. 8.17 Now to honour God is to seek his Kingdom first and to confesse his name before men though it bee in euill times Secondly humility and a lowely carriage with meekenes For the humble shall bee exalted and the proud brought low Luke 1.14 20. Thirdly mercy to the poore This made the Macedonians famous in the Churches especially to shew it liberally and readily 2. Cor. 8. Fourthly diligence and exact carefulnes to discharge the labours of our particular calling with all faithfulnes this made the good woman famous mentioned Prou. 31.27 28 29 30 31. especially if wisdome and prouidence bee ioyned with diligence Fiftly to liue in peace and stand to bee quiet and meddle with our owne busines and to be a peace-maker winnes a great deal of praise 1. Thes. 4.11 Math. 5.9 Sixtly to bee exactly iust in mens dealings and true in his words and contracts this wil make men abound with blessings The word is praises as it is in other places translated Prou. 28.20 Seuenthly to bee courteous is to bee amiable so as it bee done without affectation and not directed for thy owne ends and not done with dissimulation Eightthly to doe good to our enemies to bee not onely ready to forgiue but to pray for them forbeare to wrong when it might be executed and to shew all willingnes to ouercome their euill with goodnes Rom. 12.20 21. Ninthly a care in all things strictly to submit our selues to the iust Laws of men auoiding transgression for conscience sake as the coherence in this place shewes And thus of the sixt doctrine Doct. 7. It may yet further bee obserued from hence that God doth require Magistrates in a speciall manner to looke vnto it that they doe all they can to praise and incourage Godly men and such as do good in the countries where they liue Rom. 13.5 This is the end of their calling Iob 29.25 This wil proue heauy one day for those prophane Magistrates that in the places of their abode disgrace men more then such as are godly and countenance none more then such as are most dissolute and lewd of life The iudgements of the Lord wil be terrible against these vnrighteous men Lastly the Antithesis is heere to be noted For when hee saith that such as doe well should be praised he doth not say
they doe it vsually The holy Ghost heer supposeth it to bee done as the vsuall course in all ages and conditions of the Christian Church and no maruell For it hath beene in all ages past the condition of godly men to be euill spoken of and slandered God's children were as signes and wonders Esay 8. And whosoeuer refrayneth himselfe from euill maketh himselfe a prey Esay 59.15 The throats of wicked men are the ordinary burying places for the names of the Righteous Rom. 3. And this is the more to be heeded if wee mark in Scriptures eyther persons reproaching or the persons reproached or the matter of the reproach or the maner For the persons reproching we shall read sometimes that men are reproached by such as are of the same Religion with them Psalme 50.16 Esay 8.18 Cant. 1.6 Yea sometimes that godly men are reproached by such as are of their owne house and kindred as Isaak was by Ismael and Ioseph by his brethren the parents are against the children and the children are against the parents and a mans enemies are those of his owne house And for the persons reproached we shall finde them to be the most eminent and godly persons as Iob Iob 30.1 Moses Heb. 11.26 Dauid Psalm 35.15 Ieremiah 18.18 the Apostles 1. Cor. 4.9 10 13. yea the Lord Iesus Christ himself Heb. 12.3 And for the matter obiected we shall finde that godly men haue been reproached with the most vile slanders that almost might bee I may spare other testimonies now seeing Christ himself was charged with gluttony blasphemy sedition deceit diabolicall working and to haue a diuell in him and hee supposeth it to bee the case of Christians to bee spoken against with all manner of euill-saying Mat. 5.12 And for the maner two things may be noted First that many times wicked men set themselues to study and inuent without all colour of occasion mischieuous things to reproach godly men withall thus they deuised deuices against Ieremiah Secondly that when they haue euill reports afoot they pursue them and divulge them with all possible forwardnes and malice thus the Abiects â—are Dauid's name and ceased not Psalm 35.15 and ill-minded men cease not till that good men may be euery where euill spoken of Acts 28. The reason of this strange kinde of ill humour in wicked men is twofold First there is their naturall hatred of goodnes it is not because of the sin of godly men but simply because they follow goodnes There is a naturall antipathy between a good life and a bad man 1. Iohn 3.13 14. 1. Pet. 4.5 Psalm 38.20 Secondly the other is because it is one of the rules of the diuell To be an accuser of the brethren and good liuers and the workes of their father the diuell they will doo Iohn 8.44 The vse is diuerse for Vses First it should informe men not to think it strange when they see such things come to passe for no other triall in this point of reproach befalls godly men but what hath accompanied the condition of all godly men almost in all Ages Secondly godly men should be the more stirred vp to prepare Apologies and in all places where they come to contend for the truth and striue together to preserue the reputation of one another Pro. 12.18 Thirdly godly men should arme themselues and prepare for reproaches and accordingly stirre vp their hearts with comforts out of the Word of God against the time of euill and trials Fourthly they should be made for that reason the more carefull of all their carriage that they giue not occasion to people that are so apt to speak euill of them as was vrged out of verse 12 of this chapter Fiftly all men should look to their ears and take heed what and how they heare reports It is an ill signe of a vitious nature To be apt to beleeue scandalous reports of godly men Pro. 17.4 And God will plague men in hell not onely for making but for louing lies though they be made by other men Reu. 22.8 And therefore as the North-winde driueth away the rain so should their angry countenance driue away the showres of reproach that fall from backbiting tongues Prouerbs 25. verse 23. Thus of the first point Doct. 2. It may be hence also noted that reproaches are to be auoided as much as lieth in vs God would haue vs doo all we may to liue so that wee might not be reproached Psalm 39.8 Phil. 2.15 We must striue to bee vnrebukeable and the reasons are first because euery Christian is not able to bear reproaches when he shall finde himself to be slandered Dauid shewes himself very vnquiet when he was slandered especially in some cases as diuerse Psalms shew and Ieremy falls into desperate extremities about them Secondly because reproches slanders haue diuerse ill effects for they are like swords and raysors and a man should auoid the wounds of swords and raysors as much as hee can Thirdly and besides some kindes of slanders doo keep many men off from imbracing Religion as the Iewes would not receiue Paul's doctrine because that way was euery where ill-spoken of And further many times in the best mindes that are perswaded the things obiected are vntruths the reproaches leaue a kinde of stain and work a kinde of suspicion and lessen the estimation of the person traduced Fourthly it is to bee auoided because it is so easily diffused slanders will run strangely A whole Country yea the whole Kingdome will be in a short space filled with the slanders which must needs come to many persons that are destitute of all apology for the innocent And lastly the showres of slanders that are cast vpon godly men many times are but forerunners of grieuous stormes of persecution And therefore they doe very foolishly that desire to bee reproached and by their indiscretions irritate the tongues of wicked men against them It is a grosse folly in some Christians that will of purpose doe things that bee crosse to the course of the world in things indifferent thereby to proclaime a wilfull opposition to the world And therefore also wee should bee very thankefull to God when he giues vs any breathing times from reproaches and slanders by all good meanes to keepe wicked men quiet if it may bee Doct. 3. It may here be further noted that it is a hatefull thing to be an ignorant and foolish man in spirituall things they are mentioned here with a kinde of grieuous scorne many reasons make this point euident For first the Sacrifices offered for the ignorances of the people shewed them that it was a vile thing to be ignorant Heb. 9.7 Secondly the very nature of ignorance shewes it to be a vile thing for is it not a hatefull thing to vs to bee blinde in our bodies how much more is it to haue the eyes of our mindes out Thirdly because it argues that a man hath not the Spirit of God in him for God's Spirit is giuen to
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