not onely lyars but such as love lies Rev. 22.8 And a good man is said to have this property that he will not receive an ill report against his neighbour Psal. 15. And by receiving evill reports a man becomes accessary to the slander guilty of it for as it is true that the receiver of evil-gotten goods is accessary to the theft so is it in the case of slander somewhat worse for there may be theeves though there be no receivers but there can be no slanderers without some to receive the slander Neither is there any great difference betweene the tale-bearer and the tale-hearer for the tale-bearer hath the divell in his tongue and the tale-hearer hath the divell in his eare Quest. But what should wee doe to avoid tale-bearers or if wee do heare reproaches or slanders of other men Answ. As the North wind drives away the raine so must thy angry countenance do the slaundering tongue thou must not any way shew any liking of his discourse but the contrary yea and further thou must as farre as thou art able make an apologie for the godly man that is evill spoken of And the tongue of a godly wise man should be in this sense healthfull because it should be ready to heale that wound which the tale-bearer hath made in the name of his neighbour Prov. 12.18 and 25.23 Thus of the second reason The third and fourth reasons are contained in these last words viz. That they may by your good workes which they shall behold glorifie God in the day of visitation The reasons are because God may visit them and if he do they will glorifie God upon the remembrance of your good workes But here I purpose to handle the words as they lie in the order of reading them and so I have foure things to consider of First of good workes secondly of the beholding of good workes thirdly of the glorifying of God fourthly of the day of visitation Good workes Divers observations are implied here First that Religion sets men to worke there is labour in godlinesse Hee must worke that will be truly godly or religious God entertaines no servants but he sets them to worke they are called to labour all the daies of their life Wee must worke out our salvation without working wee cannot be saved though our workes be not the cause of salvation This point proves that the Gospel is not a doctrine of liberty religion doth call men to working not to live as they lift but as he lists that died for them and requires their service And secondly this doctrine shewes who is a true Christian. For as the Scripture is wont to describe a profane man by saying that he is a worker of iniquity so doth it avouch that hee is a godly man that worketh truth and righteousnesse Psal. 5. Prov. 14.23 Ioh. 3.21 Psal. 106.2 To be a worker of iniquity imports three things First grosse knowne sin secondly a daily custome in the practice of it and thirdly an estimation of sinne as the means of our happie life The wicked man lives by sin as the labourer doth by his trade So here that man that will labour and that constantly about the workes of a holy life making it his every daies care to do Gods will and accounts it the happinesse of his life to doe good duties that man is a godly man It is not talking of Religion will serve the turne nor the shewes of it but hee must worke and endure the labour of godlinesse Iam. 1.25 Act. 10.36 And further this should teach Christians often to remember their holy calling and examine themselves what workes they have done as such servants as desire to give a good account to their Master and the rather because no servants can have fairer worke it is all good worke and servants were so ingaged to their masters nor did owe more service and because never was there a master that gave better wages than God doth to his servants And therefore let every Christian be daily carefull to looke to his worke that when his Master cometh he may find him so doing Thus of the first point Doct. 2. Secondly that workes do specially commend us to the good opinions of men it is our workes must justifie us before men by good workes wee must winne testimony to our sincere religion from men Faith justifies us before God and proveth us to be true Christians as works do before men prove us to be so And therefore wee should strive by well doing to win as much credit as we can to our Religion among men Iam. 3.13 Doct. 3. Thirdly that the foundest way of confuting our Adversaries is by our workes we must make reall apologies wee must put them to silence by well-doing Now in that he calls the good workes done by them their good workes I might note divers things 1 The necessity of good workes they must have workes of their owne the good workes done by others availe not them nor justifie them 2 The goodnesse of God that vouchsafeth to call those workes their works when yet they were wrought by him as having had their beginning from his grace and Spirit Esa. 26.12 3 It is true that they onely can doe good workes good workes are onely theirs a wicked man cannot do good workes because his person is hatefull to God and his nature altogether impotent and though he may doe some actions which for the matter of them are good yet he pollutes them with his sins of which hee hath not repented and cannot bring them forth compleate for matter manner and end Tit. 1. ult Mat. 6. But it is the goodnes of workes which I specially intend to intreat of in this place Good workes The goodnesse of mens workes may be diversly considered either according to the differences of workes good from such as are not so or according to the formes of good workes or according to the time of doing workes or according to the uses workes are put to For the first Some mens workes are neither good nor seeme to be so as are the apparent sinnes of men Some mens workes seeme good but are not as the almes and prayer and fasting of the Pharisees Some mens workes are good but seeme nâ—t so at least in the eyes of some men and so the religious duties of godly Christians seemed to be vain practices of Sectaries and innovators Act. 28. and so Pauls zeale and knowledge seemed madnesse to Festus Act. 26. Some workes seeme good and are so such are the open good workes of the godly in the judgement of godly men guided by charity For the second If workes be tried by their forme then those workes are good works which are done with correspondencie to the revealed will of God in his Word they must be commended in the Word and done according to the directions of the Word so that all workes done besides or above the Law of God are sinfull and naught and the doing of
sinne God onely wils to permit Acts 14.16 but it is not God's willing of evill is here meant As the will of God concernes us in matter of good it may be considered either evangelically or legally Evangelically his will gives order what shall be done with us and so he wils the salvation of his Elect Ephes. 1.11 Ioh. 6.40 Legally his will gives order what shall be done by us and so hee wils our sanctification in all the rules of it and in every part Col. 1.10 By the will of God in this place then he meanes the Word of God as it containes the revelation of what God would have done by his servants in the cases specified in this Text. Many things may be observed out of these words Doct. 1. First we may take notice of the two onely Springs of all things to be knowne in Religion in these words viz. God and his will God and the word of God God is principium essendi the Author of their being and the will or word of God is principium cognoscendi the fountaine of the knowledge of them Doct. 2. God doth will all that which is to be done by his servants in any part of their obedience or in any case of their lives as here the course they are to take either toward the Magistrate or toward their enemies God wils it that is he doth in himselfe approve or determine or appoint and by his Word he doth warrant and require it And the same is true of all the well-doings of godly men God wils them which I observe for these uses Uses First it may be a great comfort to a Christian when hee knowes hee hath done what God would have him to doe for then hee may bee sure God will not forget his labour and worke of love and obedience Heb. 6.8 The Hebrew that signifieth will signifies pleasure and delight and when it is given to God it notes that what he wils he takes pleasure in as in Esay 62.4 Hophzibah My will is in her or My delight is in him God takes great delight when we doe his will Every carefull Christian is his Hophzibah And besides if God doe will we should doe so God will defend and protect us in our wayes that may support us against all the crosses or oppositions that may be like to befall us And that made the Apostles place in every Epistle that They were Apostles by the will of God And so such godly Christians as obey the humane ordinances of men in these times of quarrell and contention must comfort themselves with this that Thus was the will of God that they should so obey and that must support them against the contrary wils of men otherwise minded how well soever reputed of and make them bring their owne hearts into obedience to that which God would have them to doe c. Doct. 3. The word of God is the willing of God and so called here and God's word may be said to be his will in two respects either because of the forme or in respect of the matter In respect of the forme it may bee called his will because it is digested in forme of a Testament and Christ the Wisdome of God hath set it in such forme as if it were his last Will and Testament as in some respects it is Or else chiefly because what God doth expresse or require in the Scriptures is agreeable to the very nature and will of God he doth in himselfe will it as well as in his Word promise or require it Which shewes a great difference betweene the lawes of Princes and the Lawes of God For many times the lawes of Princes agree not with the natures and hearts of Princes whereas God's word is alwayes agreeable to God's will and withall this should the more quicken to obedience because by conforming our selves to God's word wee conforme our selves to God's nature And further it may comfort us in the hope of strength to be enabled to doe God's will and what he requires because he wils what we should doe For God's will causeth an impression upon the creature it gives assistance it will see it done he will worke our works for us God's word is a Word of power it works what it wils which mens lawes cannot doe When we know God wils such a thing in his Word to be done wee should conceive that hee doth not onely shew us by that place what is to be done but also what assistance we shall have to doe it Doct. 4. The will of God is the rule of our actions what he wils wee must doe and so it is urged here by the Apostle and therefore it should teach us to labour to understand what his will is since all is lost that is not conformed to this rule Ephes. 5.10 We must get us to the Law and to the Testimonies For whatsoever is not directed from thence hath no light in it Esay 8.20 Secondly we must goe to God and pray him to teach us to doe his will since he hath enrolled it in his Word Psal. 143.10 Thirdly if this doctrine were throughly digested unruly froward and wilfull Christians would make more conscience of their passionate and incorrigible courses Let them looke to it in time they must give account to him that so hath prescribed rules by his will that hee will not admit of courses carried onely by their wils Fourthly inferiours must looke to the warrant of their actions it is not the will of man but the will of God can justifie them to doe well 1 Pet. 4.2 Lastly if his will rule us then wee must take heed of that fault of making the lawes of our wils the causes of his will as they doe that thinke God must will to doe nothing with wicked men unlesse his will bee confined to certaine rules which they conceive in their wils Doct. 5. That the bare signification of Gods will should bee argument enough to perswade a godly Chistian to doe any thing though it bee to deny himselfe or to goe a course which is crosse to his owne desires The knowledge of God's will alone doth compell a godly minde to obey It is not the Majesty or the rewards of God but God's will which alone sufficeth to guide him which may try the obedience of man by the motives For onely the sound Christian will obey simply for the commandement sake and must teach us to sticke to it the bare will of God must rule us though there were never so many men contrary-minded Use. The use is for triall of hypocrites the true Christian layes downe all his owne courses as soone as ever he heares the sound of Gods will Doct. 6. The practice of a Christian must be conformed just according to the patterne so is the will of God it must be just so as the will of God is so from the manner as well as from the matter Which should teach us three things First to walke circumspectly seeing we must
and preached hee received the Sacrament in a private chamber at night and gave it onely to Clergy-men and used unleavened bread c. Quest. But what rules are then left to ground our practice upon and how far are our consciences bound by examples and so by the example of Christ Answ. Examples and so the example of Christ binde us in the things hee did which were required by the morall Law or the Word of God For an example is but the illustration of a precept it is but like the seale to a blank if there be no precept Secondly in other things which Christ did not required by the Law we are so farre forth tied to follow his practice as hee hath for those specialties given himselfe a precept as here we are bound to suffer from others and for others if need require by the force of Christs example but so as it is specified that his example bindes in this and other things But where the Scripture doth not make use of his example there we are not boâ—nd in things indifferent iâ— their owne nature to follow any example out of necessity Verse 22.23 Who did no sinne neither was there guile found in his mouth Who when he was reviled reviled not againe when be suffered bee threatned not but committed it to him that judgeth righteously HItherto of the end of Christs suffering the manner followes set down both negatively and affirmatively Negatively Hee suffered without sinne in this verse and without reviling in the next verse Affirmatively He committed himselfe and his cause to him that judgeth righteously He did no sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of this verse doe commend the innocency of this our Saviour which doth much increase the price and value of his sufferings He suffered for the sinnes of others that never committed any sinne himself in thought word or deed and as he was innocent in all the course of his life so did hee beare his sufferings without fault and carried himselfe so as no man could finde any just occasion against him The first thing affirmed of Christ to shew his innocency is that hee did no sinne In the Originall it is expressed by a word of great force which signifies to make or frame or fashion with art or to make sinne and it may be rendâ—ed as I conceive more fitly He 〈◊〉 sinne To make sinne being a phrase somewhat unusuall the sense is to be 〈◊〉 red into Now a man may be said to make sinne many waies First when a man 〈◊〉 and commits a sinne never heard of before Thus Onan made that sin of filthinesse Thus the Sodomites and Gentilish men and women made sinnes of lust Thus drunkards make strange kindes of drinkings Thus the 〈…〉 of our times 〈◊〉 the sinnes of strange apparell And thus the Papists make that horrible sin of murthering of 〈…〉 And thus swearers now make their monstruous oaths Secondly when a man sinnes having not so much as temptation to sinne in himselfe or pronenesse of nature to sinne and so he sinnes that sinnes wilfully and not by infirmitie or weaknesse of nature Thus Adam made the first sinne for he had no corruption of nature to intice him or incline him nor could any temptation from without compell him but he sinned wilfully Thus those men of bloud make sin that kill their brethren in cold bloud And so many whoremongers and drunkards make sinne when they are not inticed but intice themselves and strive by all meanes to fire and force themselves to wickednesse And thus swearers and usurers and such like make sinne Thirdly when a man commits such a sinne as other men condemne by the very light of nature though he doe it by corrupt inclination or though it bee sinne which others commit so to make sinne is to be a malefactor or one that is guilty of any grosse sinne Fourthly when a man studies mischiefe and sinnes not suddenly but imagines and deviseth and forecasts and plots how to compasse his sinne and thus all wicked men make sinne because they sinne not suddenly or by meere frailty but doe study iniquitie every wicked man is a great student Psal. 36.4 Fiftly when a man causeth others to sinne by evill counsell or example or compulsion Thus Tyrants made sinne that forced men to deny the faith and thus they make sinne that make their neighbours drunke and thus Stage-plaiers and Minstrels make sinne that call and provoke others to licentiousnesse and wantonnesse and thus superiours make sinne when by their evill example or negligence in not punishing offences they tempt others to sinne Sixtly when a man makes a trade of sinning and thus men are said in Scripture to bee workers of iniquity which is a Periphrasis of wicked men Now he that is said to make a trade of sinne or to bee a worker of iniquity first is one that makes it his daily custome to follow his sinfull course of life or that followes sinne as the trades-man doth his trade Secondly that cannot live without his sinne that accounts his sinne the life of his life that had as liefe be dead as restrained of his sinne as the trades-man accounts himselfe undone if his trade be destroyed Seventhly when a man calls good evill and evill good when a man makes that to bee a sinne which is no sinne Thus they make sinne that call those things sinne which God by his Law never called sinne and thus men make sinne both out of superstition on the left hand and out of rash zeale on the right hand thus also profane persons make godlinesse and a body conversation to be Schismes and truth to be Heresie thus the Jewes called Pauls religious course Heresie when he by that way which they called Heresie worshipped the God of his fathers and the Professors of Christian Religion they called a Sect Acts. 2â— Isa. 5.20 Thus Lawyers many times make sinnes when they make a good cause bad and a bad cause good Eightly when a man by slander casts foule aspersions upon other men that are innocent speaking evill with any manner of evill report of such as live religiously And this art of making sinne the slanderer learned of the divell that accuser of the brethren Thus many godly persons are many 〈◊〉 by wicked reports made grosse offenders in the common acceptation of the world and in the rumours speed abroad of them in many places Thus they made Christ and the Apostles grievous sinners and a spectacle to men and Angels Ninthly when a man in adversity deviseth 〈…〉 to get out of trouble or deliver himselfe from the crosse is laid upon him And this sense may in some sort be applyed to the case of our Saviour who never used ill meanes to deliver himselfe though he suffered extreme things Lastly in a generall sense every man that is guilty of sinne may be said to make sinne And so it is commonly by way of removall said of Christ that he made no sinne that is
all that are borne of God though in respect of outward fruits and the power or joy of inward gifts they may bee said to lose Ioh. 3.9 Without the word God hath divers meanes to further the salvation of men and he is pleased sometimes to worke by one meanes and sometimes by another sometimes by the Word preached sometimes by the Word read sometimes by Prayer sometimes by the Sacraments sometimes by the example of his Servants So that God doth worke our good sometime by one ordinance and not by another in the same thing and at the same time sometimes he will cure a man of a particular trespasse by the admonition of some private Christian Mat. 18.15 Iam. 5. ult sometimes he will bring a man to feele legall terrors by the doctrine of the Law and sometime hee will worke it by afflictions sometimes he will prepare a man to receive the grace of Christ by praier as he did Cornelius sometimes hee winnes him to it by the example of his servants as here And the reason is partly because God would shew the vertue that is in each ordinance and partly to teach us not to despise or neglect any of the meanes and partly to shew his owne power that workes freely by what meanes hee will as being not tyed to any And therefore they deale very corruptly and perversly that under pretence of commending one ordinance of God labour to abase the respect of another as they doe that say the house of God is a house of prayer and therefore there needs not so much preaching not considering that our Saviour Christ himselfe that alledged that place out of the Prophet to condemne buying and selling in the Temple yet did spend his greatest paines in preaching in the Temple and out of it thereby shewing the prime ordinance of God for the conversion of the soules of men was the preaching of the Gospel to them By the conversation of the Wives Great heed ought to be taken by such as professe Religion in looking carefully to their conversation especially towards such as are without Col. 4.5 Ephes. 5.15 1 Pet. 2.12 It is not enough to doe good duties but we must doe them as becommeth godlinesse T it 2. and so as may allure and win the very ungodly and therefore it is required that our works should shine Mat. 5.16 for by our practise wee resemble God himselfe and by our workes professe to shew not only what Gods Word is but what Gods nature is Our life must have the image of God printed upon it and therefore they doe fearefully that professe Religion amongst wicked men and by their workes order themselves so foolishly deceitfully conceitedly wickedly that they cause the name of God to be blasphemed Quest. But what should wee doe to our practise that by our conversation wee might allure and win wicked men to a love of the truth Answ. 1. First wee must avoide such things in our conversation as may irritate them as scandalous behaviour in any particular offence as deceit lying filthinesse drunkennesse pride covetousnesse passion or the like and withall take heed of mis-spending our zeale about such things wherof demonstration cannot be made to the conscience And besides in the good things we doe we must take heed of conceitednesse and ostentation but in meeknesse of wisedome have our conversations amongst men Iames 3.13 and further we must take heed of judging and censuring of others even of those that be without Iames 3.17 2. Mortification doth shine effectually into the conscience of wicked men it doth move them much if they see we be such as doe heartily judge our selves for the faults that hang upon us and doe not allow our selves in any sin Esay 61.3 3. A sound contempt of this world and the things thereof doth much affect the very naturall conscience of men if they see that not in words but in deed the love of this world and the glorie thereof be not in us and contrariwise it much vexeth them that we should professe the hope of heaven and contempt of the world and yet be as full of cares feares covetousnesse and such like ill affections as the very men of the world 4. Meeknesse and softnesse of nature exprest in our behaviour is very amiable as the coherence in this Text shewes and Tit. 3.1 2. 5. Mercie to the poore especially if we doe abound in it and be ready and cheerefull to it doth justifie us much before men Iames 1.26 Doct. 2. A good example even in inferiours may win men to Religion True Religion expressed in practise is amiable in all sorts of Christians women as well as men inferiours as well as superiours servants as well as masters children as well as parents Tit. 2.3.9.10 Luke 1. and the reason is because the true grace that is expressed by any Christian hath the likenesse of God printed upon it and so is amiable for his sake whom they by their works resemble And this may be a great encouragement to inferiours and should breed in them a great care of well-doing But the main thing intended in this Text is That religious wives ought to strive to win their husbands if they have such as are not religious or not in such soundnesse as they ought Quest. But what should a wife doe to win her husband Answ. She must in generall resolve to doe it not by her words but by her conversation as this Text shewes It is not her talking to her husband will doe it no nor her talking of religion to him that in it selfe is like to prevaile It concernes women very much to remember this point of the Apostle to seeke the reformation of their husbands by their conversation not by their words Ob. But Abraham was willed to heare his wife Gen. 16. Sol. What then hath every wife such an husband as will heare her as Abraham did his wife Besides the question is not what the husbands should doe but what the wives should doe when the husbands as not such as they should be Ob. But how shall a woman know when to speake to her husband and when not Sol. She must not speake to him no not of religion 1. when in the matter she would speake of she is not furnished to speake as becomes the Oracles of God 2. when by experience she hath found that her husband is irritated and provoked by her words 3. when she is not her selfe free from some fault as apparent in other things as that is she mislikes in her husband Qu. But what things must she looke to in her â—â—nversation that she may by her workes win her husband Answ. The first thing is that she be in all found subjection obedient to her husband in all things or else God may win him but she must have no part of the praise of it And this is strongly imported in the very scope of this place In generall she must strive to be to him even for conscience
redeeming the holy Ghost by calling The word of God is the sampler or patterne of our obedience for if ever wee would bring our lives into order we must resolve not to follow mens examples wills lusts or our owne reasons inclinations or conjectures but only to have recourse to the Law of God this must be the light to our feete and the lanthorne to our pathes Psal. 119. 19.2 Tim. 3.15 to the end we must obey them that have the over-sight of us and doe instructs out of the word and observe the forme of doctrine into which wee are delivered Rom. 6.17 Heb. 7.18 and receive such teachers as the Corinthians received Titus 2 Cor. 7.15 we should get an eare of obedience Prov. 25.12 2. The causes within us are either 1. generall the sanctification of our spirit or 2. speciall and so it is Faith For the first the coherence shewes that unlesse our hearts be sanctified our lives can never bee framed to true holinesse and obedience and for faith it is certaine before ever we can practise true obedience to the Law we must have the obedience of Faith that is we must be perswaded of Gods love to us and receive his promises in Christ and repenting of our sinnes beleeve the Gospell Rom. 1.5 10.16 2 Thess. 1.8 The faith of the Truth is generally the chiefe guide of all our actions whether they be workes of reformation or of our generall calling or particular cariage 2 Thess. 3.16 For we must beleeve Gods threatnings power promises assistance and reward or else our worke will goe slowly forward 2. Now for the second there are sixe things to be observed in the maner of our obedience without which our life will never be brought into order 1. The first is care The Apostle saith we must yeeld our selves as servants to obey Rom. 6.16 which notes that wee must doe the workes of God and sâ—ew our obedience to him as the servant doth his worke that is with great heed forecast and care God doth not only require we should obey but obey as servants obey 2. The second thing required in our obedience is Wisdome It is not enough to doe good but we must be wise to that which is good and simple concerning evill This the Apostle shewes Rom. 16.19 3. The third is Constancy our obedience must bee fulfilled 2 Cor. 10.16 We must not be weary of well-doing 1 Thess. 3.13 4. The fourth is abnegation In obeying Gods will we must throughout the course of our lives be contented to deny our selves so as we would doe Gods will with patience though crosses follow Luke 8. A signe of the seed sowne in good ground it bringeth forth fruit with patience and besides it imports that if we meane to reforme our lives aright we must live soberly shewing our moderation in diet apparell recreations and the like yea we must not thinke it much to be crossed in our reason desires ease profits or preferments but be contented to be that we may be with a good Conscience Heb. 11.8 Gen. 22.18 5. The fifth is sincerity and the sincerity of our obedience appeares both when we shew respect to all Gods Commandements as well as one obeying in all things as also when we obey without corrupt and carnall ends and respects Gen. 26.5 Phil. 2.12 6. The sixth thing is peace wee must lay our projects so for holinesse as we follow after peace as much as is possible and that with all men much more with the Church and people of God Rom. 12.19 Heb. 12.14 so as our conversation be without division or offence Rom. 16.18 19. 3. For the third point we may remember that it was long since noted by Samuel that obedience is better than sacrifice 1 Sam. 15. This obedience is the end of the writings of the Apostles and Prophets If we be not trained up by the Scriptures to good workes we doe nothing with generall profession of the name of Christ. Rom. 1.5 2 Tim. 3.15 c. If we obey not we are the servants of sinne and it will be our ruine we shall dye in our sinnes The Ministery had never been broken open but that the Nations might bee brought to obedience Rom. 16.26 If you obey not you breake the hearts of your teachers it is not good words and liberall pensions will serve the turne you must yeeld obedience to our Ministery in your lives or else you doe nothing Phil. 1.15.16 2 Cor. 7.15 Vengeance is ready against all disobedience every whit as ready in Gods hand as in the Ministers mouth 2 Cor. 10.4 5. In this text we may see God delights to receive the obedience of his people from all eternity and all the benefits purchased by Christs blood shall be given to them that obey he is author of eternall saluation to them that obey Heb. 5.9 Thus of obedience in generall Externall obedience which is here entreated of is distinguished by the Apostle Rom. 15.18 into two kindes For either it is obedience in word or obedience in deed Quest. Here might some one say what need the obedience of the tongue our tongues are free Answ. It seemes some men thinke so Those hypocriticall flattering and wicked men mentioned Psal. 12.3 say their tongues are their owne and yet it is certaine the Lord will have the tongue bound to the good behaviour Iam. 3.3 Quest. What great hurt can there be in the tongue if men live honestly otherwise It seemes there can be no great offence in the tongue Answ. Men are extreamely deceived that think they cannot commit dishonesty impiety by their words There is a world of wickednes in the tongue Jam. 3.6 There are many sins which are most vile and hatefull which have their principall seat in the tongue or are practised in words as blasphemy murmuring desperation lip-service swearing cursing perjury charming reproaching persecution by the mocking of the godly bitter words silthy speaking lying backbiting slandering flattery and false witnesse bearing together with divers sinnes of deceit hypocrisie heresie c. And on the other side excellent graces and duties depend much upon the service of the tongue Gods glory our owne Callings and other mens good are much furthered by the tongue By the tongue men preach pray confesse their sins give thankes comfort exhort rebuke sweare vow c. and therefore great reason wee should shew our obedience even in the tongue Under the obedience of conversation are comprehended duties of piety to God of mercy to the distressed of justice to all men of temperance to our selves The catalogues of the sinnes we should avoid in our conversation or of duties we should doe I omit here having some purpose if God will to handle them more largely in Treatises by themselves And thus of obedience And sprinkling of the blood of Iesus Christ. Before I come to the more particular and full opening of these words these things may be touched in the generall 1. There was blood
in Christ he tooke the true nature of his brethren true flesh and blood that he might serve and satisfie God in the same nature that had offended 2. This blood was shed If you aske who shed it I answer Iudas by selling it the Priests by advising it the people by consenting to it Pilate by decreeing it the soldiers by effecting it Christ himselfe by permitting it and after presenting it to God Heb. 9.14 our sinnes that chiefly caused it If any aske for whom it was shed I answer briefly for the Church Act. 20. not for himselfe nor for impenitent and obstinate sinners that dye in their sins 3. It is not enough that the blood of Christ bee shed to make us happy unlesse it be applyed also which the word sprinkling notes 4. This effusion of blood was solemnly prefigured or foretold by the sacraments and sacrifices of the Law For this word sprinkled is a Metaphor borowed from the legall sprinkling which shewes us two things 1. The great account that God and good men make of it in that it was so solemnely and anciently typed out 2. That the ceremonies of that Law are now abolished seeing we have here the true sprinkling of the blood fore-shadowed out 5. That our estate in Christ is better now than our estate in Adam was For God here in his eternall counsell is brought in over-looking that first estate in Adam and setting up his rest in this estate purchased in the blood of his Sonne If any man marvell at this he shall be thus satisfied Our estate in Christ is better than our estate was at the best in Adam even in this life and therefore much more in the world to come In this life it is better onely in two respects 1. That wee cannot fall from this happinesse 2. That Christs righteousnesse imputed to us is better then that righteousnesse was inherent in Adam Now for the world to come heaven is better then paradise 6. We can never discerne our comfort in the blood of Christ till we be sanctified in spirit and set upon the reducing of our lives into the obedience of Christ. Iustification and Sanctification are inseparable Thus much for the generall In particular concerning this sprinkling of the blood of Christ I consider two things 1. What benefits the Christian enjoyes by the blood of Christ which is here noted as the end of his sanctification 2. The mystery of this sprinkling or applying of the blood of Christ as it was shadowed out by the legall sprinklings The benefits which flow from the effusion of the blood of Christ are either generall or particular The generall are 1. The purchase of the Church Acts 20. 2. The ratification of the new Testament or covenant of grace Heb 9.18 3. The breaking downe of the partition wall betweene Jews and Gentiles and the adopting of the abject Gentiles the free denizing of the Gentiles and repealing of all statutes of aliens Ephes. 2.13 c. 4. The reconciliation of all things both in heaven and earth and the dissolving of that enmity which came in by sin Col. 1.20 The particular benefits which flow from the blood of Christ to every converted Christian are 1. Iustification which hath in it 1. the pacification of Gods anger Christs blood is the propitiatory like the cover of the Arke that hides the law from the sight of God Rom. 3.25 2. the pardon of all sinnes 1 Iohn 1. 7.9 Ephes. 1.7 3. prevention of Gods eternall wrath or the losse of heaven Rom. 5.9 4. the garment of imputed righteousnesse or putting on of robes made white in his blood Rev. 7.14 2. Sanctification and the cleansing the conscience from dead workes to serve the living God Heb. 9.13 14. 3. The sanctification of all the meanes of help to the beleever both spirituall and temporall the very booke of God is sprinkled with the blood of Christ that it may be opened and of use to the faithfull and so all meanes else in his generall and particular calling Heb. 9.19 20. 4. Intercession the blood of Christ speaking better things then the blood of Abel pleading daily for the godly and procuring the establishment of favour in God and acceptation Heb. 12.24 5. Victory over Sathan who is overcome by the blood of the Lambe and the word of the testimony Rev. 12.11 so as his molestations and temptations shall not prevaile 6. The destruction of him that had power over death so as now the beleever needs not feare death nor can he be hurt of it Heb. 2.14 7. Entrance into the most holy place even within the Vaile that is into heaven Heb. 10.19 20. you may see more Iohn 6.53 54 55 56 57 58 59 c. All this may serve for divers uses As 1. For singular consolation to all the godly Oh what an honor is it to be descended of the blood of Christ How doth a Christian mans new birth in this respect excell all the nobility of birth in the world Iohn 1.13 What reason have we of thankfulnesse for so happy a condition what should we complaine of what matters it what we lose or want if wee neither lose nor want the blood of Christ How incomparable are these benefits beyond all the glory of this world if we have eyes to see them and hearts large enough to conceive of the glory of them The Lord from eternity looking upon the blood of his Son sets up his reâ—t there as having provided a sufficient portion for all that shall be sanctified by his spirit 2. For instruction we should every one of us be incited to all possible care of assurance that Christ dyed for us and get it ratified to our hearts by all the testimonies we can There be three witnesses of a mans happinesse 1. the water 2. the blood 3. and the spirit 1 Iohn 5.6 The water of repentance the blood of expiation in the passion of Christ applyed by faith the spirit of sanctification testified by saving graces and new divine gifts 3. For terror to all wicked men that sin against the blood of Christ by despising and neglecting the grace of the covenant by swearing by unworthy receiving the sacrament and by their obstinate unbeleefe and impenitency Shall the blood of Abel cry for such vengeance and shall not the blood of Christ much more What a blood-guiltinesse doe these men draw upon themselves that sinne against the blood of Christ If Iudas burst his heart with despaire for betraying it how can their case be better for despising it Thus of the benefits which come by the blood of Christ Now it followeth that I should open the meaning of those ceremoniall legall sprinklings and shew how they did in their kinde fore-signifie the mystery of this sprinkling of the blood of Christ. There was a â—ourefold legall sprinkling 1. the first was of the blood of the red Cow and of a water made of the ashes of the red Cow Num. 19. 2. the second was of
thou wert a Prince borne thou must not inherit the first day and it is the better for us that it is so for so it is the safer from sinne violence Satan c. For you That is for such as are begotten againe some reade in us or in you to note that men must looke into their hearts whether they shall have heaven For if Christ and his spirit dwell not there they are never like to come to this glory but I reade it as before and so it plainly notes that none but converted Christians have any interest in this inheritance Lastly this inheritance is commended by the place where it lyeth it is in heaven The Holy Ghost would have us meditate much even of the very place of our glory but for explication of this I propound two things 1. where heaven is 2. wherein it excelleth other places First by heaven I meane not the ayre as sometimes the word signifieth nor yet the heavenly moveable orbes that are visible above our head but the place of the blessed where God dwelleth and Christ in his body is ascended and where the spirits of just and perfect men now are Now where this place is cannot be knowne by sense because it is not obnoxious to any of the senses nor can we learne where it is by reason For it is true that the ninth heaven is not knowne by sense for we cannot see it or heare it move c. yet Astronomers by the effect of it though it be above the starry firmament have found it out certainely to be But now for the heaven of the blessed that extends not to us by any effect or influence and therefore cannot be known by reason Scripture onely doth reveale it and so it is manifest to be a place that is above us For Christ ascended up into heaven and we shall be where he now is It is called the high and holy place and Gods family is called Ierusalem that is above and the Psalmist saith God dwelleth on high so that it is a place farre above all those visible elements and heavens As for those that imagine heaven is every where where God is we may manifestly conceive of their error For so to goe to heaven were to goe to hell for God is there also as the Psalmist faith and our Saviour saith not Our Father which art every where but Our Father which art in heaven and besides God and the devill doe not keep house together But we know that the devills live in this ayre and every where round about us in these visible regions of the elements and therefore heaven must needs be above all these Now for the excellency of this place above all others who is able to describe it yet for help to thy meditation consider the names that be given to it It is called Paradise the Fathers house the throne of God the kingdome the heavenly Ierusalem 2. The shadowes by which the excellency thereof is signified In the 21. of the Revelation a search is made through all the bowels of the earth to finde out all the precious treasures that could be had gold pearles and precious stones of all sorts and what can these serve to onely to shadow out the glory of the walls of the new Ierusalem and the gates and to pave the streets of that City But there is not treasure enough in the whole world so much as to shadow out the mansions that are there and the inward furniture or the glorious cloathing or dyet of the Worthies that shall dwell there much lesse the divine Royalties and prerogatives eternall of that excellent heaven 3. Consider but the summe of that which Divines out of the Scriptures write of it For substance It is a place obnoxious to no corruption alteration passion nor motion it is not whirled about as these heavens are For quantity it is greater then all this world besides For qualities it is most exceeding light most pleasant and most faire a place wherein none evill needs be found and none good can be wanting having upon it the very glory of God even a most divine splendor Verse 5. Which are kept by the power of God through faith unto salvation which is prepared already to be shewed in the last time HItherto of our glorification The third argument followes and that is taken from our preservation unto glory which is this Verse It is two wayes amplified First by the meanes of our preservation and secondly by the end of our preservation The meanes are twofold First in God his power and secondly in us our faith The end is salvation which is also amplified first by the things which goe before it viz. preparation and revelation It is prepared to be revealed Secondly by the time in the last time From the coherence and generall consideration of these words three things may be briefly noted First that such is our wretched condition in this world in respect of corruption adversaries temptations c. that were it not for Gods mercy and power neither present grace would hold out nor the glory of heaven ever be enjoyed Secondly that the same God that of his mercy begot us againe and provided an incorruptible inheritance doth undertake also to preserve it hee takes it upon himselfe to see it accomplished which should bee a singular comfort 〈…〉 Thirdly that Gods children may draw many arguments of consolation and get great experience of joy from the very observation of Gods providence in preserving them Kept The word in the originall signifieth properly to keep as a towne is kept from the enemies in the time of war with a garrison and so it is rendered 2 Cor. 11.32 where it is said Aretas kept the City with a garrison In the third of the Galathians the word is used metaphorically to expresse our condition under the Law he saith we were kept under the Law that is the sinner having transgressed was kept by the Law as it were under a strong garrison that he could not possibly escape unlesse he be delivered by Christ the law will hold him so fast he shall not possibly get away now here it is used to expresse the wonderfull safety of all men and women truly converted they are kept with a garrison wherein two things may bee noted First that the dearest of Gods children in this world are in continuall war they are neâ—er at such rest and peace as to discharge their garrison seldome or never but they are continually in war either outward with the world of wicked men or with crosses that daily assaile them or else inward with temptations Heaven properly is the rest of the godly or if they bee at any time free yet they are in danger and therefore still stand upon their guard which should teach us under either afflictions or temptations never to account it strange and if at any time God give us some little breathing not to grow secure
by the light of nature imprinting in man certaine common notions or small sparkles of divine light 2. Secondly by the booke of the creatures by these he did blow and nourish and more kindle the sparkles infused by nature 3. Thirdly when both these proved insufficient by mans sin God revealed himselfe by his word but after divers manners Heb. 1.1 Sometimes by dreames when men were asleep Sometimes by Visions when men were awake Sometimes by types and resemblances Sometimes by Christ the Son of God and so sometimes in the likenesse of a man and in the last age of the world in a true humane nature Sometimes by Angels But most usually by the ministery of man Now the men imployed to reveale Gods will were called either Extraordinarily as Prophets and Apostles or Ordinarily as the Priests and Levites under the Law or the Ministers now under the Gospell So that we now see who these Prophets were It is true that the word Prophet or Prophesie is diversly taken Sometimes more generally for any that foretell things to come so every Preacher is a Prophet and to preach is to prophesie 1 Cor. 14. sometimes it is taken more restrainedly for those that foretell by inspiration or speciall revelation these were called in old time SEERS Those students in the ancient Colledges that were of speciall gifts and more hopefull were called Prophets not that they did all prophesie but because the Spirit did use to fall upon such men Those called children of the Prophets were yonger students that attended upon and were directed by those grave and more ancient Divines Through the abuse of the succeeding time those that were taken out of these Colledges to serve Princes though many times they were men most ambitious and covetous yet were called still Prophets But the Prophets here meant were onely those holy men that by the immediate inspiration of the Spirit of God did foretell things to come concerning the Church and kingdome of Jesus Christ. Now in that the Lord refers us to the testimony of the Prophets it may serve for divers uses 1. First it shewes the excellency of Theologie or the truth according to godlinesse in that it is penned and confirmed by such admirable instruments 2. Secondly it shews that in matters of religion men must have recourse to the testimony of the Prophets their writings are the true touchstone aâ—d square And so in matters of consolation if the Prophets speak comfortably to our hearts it matters not what all the world besides saies or thinks of us sure it is that Christ came not to destroy either Law or Prophets and therefore by them we shall be tryed whether we will or no. 3. It should quicken us to study the writings of the Prophets wee cannot receive their persons now into our houses nor build tombs for them but wee may receive their writings into our hearts and it will be made good that hee that receiveth the writings of one of these Prophets in the name of a Prophet shall have a Prophets reward In the meane time wee have a sure woid tâ— which we may doe well to trust without all wavering Which prophesied of the grace that should come unto you By grace to come he meanes those excellent priviledges that God of his free grace would bestow upon the Christian Churches more than upon any Churches before The Prophets then did foretell of certain great prerogatives with which we Christians should be honoured But what were those priviledges in particular There are an eleven prerogatives of the Christian Church wherein God hath dealt wonderfully graciously with us 1. The exhibiting of Christ in the flesh 2. The freedâ—me from the bondage of the ceremoniall law Gal. 4.1,2.2 â— The admission of the Gentiles to be copartners with the Jewes Eph. 2. 3.2 to 7. 4. The multitude of beleevers in comparison of former ages Esay 54. 1,2,3 5. The more evident vision or manifestation of Gods speciall favour and kâ—â—dnesâ—e in Christ Jesus testified more fully both by the word and spirit The Lord iâ— now fond over the Christian Churches and doth more familâ—â—rly reveale his love nâ—w Eph. 2.7 6. The mâ—re evident clearing of our release from the morall law in respest of the rigorous perfection of it we are not now under the law but under grace so that if sinne have not dominion in us our obedience will be accepted Rom. 6.14 7. A large extent in the proclamation of pardon and forgivenesse of sins so as now any man may get a pardon that will seek it out in the name of Christ Act. 10.43 8. The powring out of the holy Ghost and that either extraordinarily as in the primitive Church or in the measure of ordinary gifts as in utterance knowledge c. 1 Cor. 1.4 5 6. 9. The eminencie of holy life and that in the meaner sort of Christians as well as the greater This is onely true of a remnant that are of the election of grace and so for the power of practice that never age saw it more lively than it is now in many of all conditions that truely feare God Esay 35.8 10. Abundance of outward blessings This God hath promised Esay 60.15,17 and performed in severall states of the Church in divers ages 11. Lastly the more manifest revelation of the doctrine of heaven and eternall life immortality being brought to light by the Gospell so as now wee need not to be taught by the dark shadowes of temporall and earthly ceremonies Now since the holy Ghost hath made us to know that these are times of such excellent graces it may instruct us diversly For in some things it may order us toward our selves and in some things toward others There are foure things we may learne for our selves First let us take heed lest any man faile of the grace of God For wofull experience shews that many thousands even in this light are as destitute of this grace as ever Jew or Gentiles were Now that we may not faile of the grace of God we must doe foure things 1. We must be subject to the Gospell For the Gospell is called the Gospell of the grace of God 2. We must take heed of resisting grieving and despighting of the spirit of grace 3. We must take heed we doe not frustrate the grace of God Gal. 2.21 and so men doe 1. By seeking justification in their own works 2. By neglecting it when it is offered by the word and spirit of God 3. By turning the grace of God into wantonnesse as they doe that make the promises of God and our liberty in Jesus Christ a bawd and cloak for sinne 4. We must goe to the throne of grace and beg grace of God with all importunity giving him no rest till he heare and shew mercy Heb. 4. ult Secondly the consideration of these times of the speciall and plentifull grace of God offered in the Gospell should teach us not onely to get knowledge and grace but
or to the poore or to the Church or to the service of my country or to the conversion of soules c. have I ministred the wit or learning or wealth or power the Lord hath given me Contrariwise it cannot but be wofull to some to remember on their death beds that they have spent their meanes and gifts to promote wicked courses and to procure sinne or to maintaine the riotous or gamesters or whores or dogs or any way their own lusts oh what wil they say when they are asked whom have you clothed fed comforted counselled admonished c. But unto us But why are we honoured thus and not the Prophets The Lord sheweth mercy on whom he will shew mercy I meane it for the manner and time and measure and meanes we must not herein dispute with God yet even this tends wonderfully to the praise of Gods constant love to his Church we see he doth not grow weary of his affection he did not spend all his grace and favour upon Kings Patriarchs and Prophets but he is ready to entertaine even the prodigall sonne of the Gentiles with as hearty or rather more hearty entertainment then ever he did the Jewish children that had not departed out of their fathers houshold Secondly this also shews that extraordinary gifts are not the best for us wee want the gifts of prophesie but to have the glorious grace of Christ is better then all for we see the Prophets desired it more and great reason for one may be a Prophet and yet not be saved Math. 7. but so one cannot have the true grace of Christ but they shall be saved hee is in better case that can pray with the Spirit then he that can prophesie For God is rich to all that call upon him and whosoever calleth on the name of the Lord shall be saved Rom. 10.10 Ioel 2. Besides we may note here that God will not be bound to shew his tenderest kindnesse to his best servants no doubt the Prophets were better servants to God then we are yet you see they must not envie it to know that others shall be more made on then they Finally here is implyed that Gods promises and provisions of grace can never be in vaine If it be not for the Prophets yet it must be for us For so in the originall it is as if it were rendered but yet unto us to note that no word of God shall be in vaine Esay 55.11 They did minister This phrase imports divers things 1. Wee are here againe occasioned to think of a strange depth of respect God beares to the meanest of his children none are too good in his account to doe them service the Prophets must not think scorne to minister to them yea so doth God reckon of them that Kings and Queenes must not be too good to nurse them yea we see here the Angels are desirous to know or doe any thing that concerns them yea the holy Ghost will leave heaven to doe them good Oh the bottomlesse depth of Gods love and oh the barrennesse and shallownesse and unthankfulnesse of mans heart that cannot be more inflamed towards God to render love for love yea wee should be afraid ever to challenge God for want of love we should account it a great offence to call his affection in question the Lord takes it wonderfull ill Esay 49.15 16. 40.26 oh that God should love us so beyond all president all desert yea above all we could desire and yet we be still so slow hearted 2. From this phrase we may note that the greatest in the Church ought to account it their honour to doe service to their brethren It it charged upon all without exception to serve one another by love Gal. 5. and Christ saith of the greatest let him be your servant Mat. 20. The Use is for all of us to search our hearts to see whether we can finde such a noisome pride in our selves as that at any time we should think our selves too good to doe Gods work or to doe service to any of Gods people if we doe find it let us purge it out as vile leaven and be humbled for it before God else the Lord may perhaps finde out waies to shame us and scourge us that we dreame not of 3. This word Minister as it is in the originall excellently imports how we should serve one another For it is to serve as the Deacons did 1. out of conscience of a calling and commandement from God 2. with all diligence 3. constantly 4. cheerfully Rom. 12.5 with all humility making our selves equall with them of the lower sort All this the Deacons did 4. This word imports that spirituall things are from God onely in respect of beginning and as the primary cause For the Prophets doe but minister them They have nothing but that they have received for every good and perfect gift commeth downe from God the Father of lights which should teach us in the use of all meanes to direct our hearts to God The things which were reported unto you These words evidently shew First that the primitive Church was first taught by tradition that is by lively voice not by written Scriptures onely so was Adam so were the Patriarks for the first 2000. yeares 1 Thes. 2.15 But might some one say Doth not this wonderfully make for the Papists in their opinion about traditions No whit at all and that this point may be more fully understood I will shew out of Scripture that the word Tradition hath been taken three waies and then declare particularly that this doctrine can make nothing for the Papists 1. Sometimes by traditions are meant the inventions or precepts of men imposed with opinion of holinesse and necessity upon the consciences of men and so it is taken and taxed Mat. 15.2 3 6. Col. 2.8 2. Sometimes by traditions are meant certaine rules prescribed by the Apostles concerning things indifferent and their use Thus the Corinthians are praised because they kept the traditions as the Apostle delivered them unto them 1 Cor. 11.2 3. Sometimes by traditions are meant certaine orders appointed by the Apostles for the prevention of disorder in manners in the Churches of Christians and thus I take it to be understood 2 Thes. 3.6 when condemning such as would not work he saith they walk disorderly and not after the traditions which ye received of us It seemes the Apostle had prescribed some courses for preventing of idlenesse and such inconveniences 4 Sometimes it is taken for the very word of God delivered by lively voice so the word was delivered 2000. years before the law 5. Sometimes it is taken for the word of God as it was first delivered by the Apostles while the Scriptures was yet unfinished whether it were delivered by report or writings and so 2 Thes. 2.15 1 Cor. 11.23 15.3 According to the fourth sense or this last it is taken here Now this can make nothing for
the Papists for 1. This word of God was afterwards written and so written as nothing must be added Rev. 21.18 2. The doctrine here reported was delivered by the holy Ghost sent downe from heaven as the coherence shews Therefore unlesse they can shew the like authority for their traditions they say nothing 3. Their traditions were of the first sort and so condemned in Scriptures Secondly we may note that Christians when their hearts are turned unto God doe see a wonderfull glory in spirituall things They see that which the Prophets desired to see and could not Mat. 13 16,17 2 Cor. 3.16 17 18. which is one difference betweene the knowledge of the godly and the knowledge of the wicked For wicked men have but a dark glimmering knowledge that tends to basenesse and bondage and this should teach us to pray for the spirit of wisdome and revelation to know the riches thaâ— is in Christ Jesus being daily carefull that the god of this world doe not hide the glorious Gospell of Christ from us But have we the will of God onely by report This word report belongs principally to the first times before the Scriptures of the New Testament were written and so the word was sure enough being delivered by Apostolicall men who confirmed it by miracles And if the word doe also belong to our times then Godâ— Ministers are said to report Gods will unto us as Embassadors doe the wills of Princes by the instructions given in their commissions or as Lawyers report the law out of their great Charter or Statute-books or as Physitians report their remedies out of the books of practice and tryed experiments It is true that the doctrine of holy things is like unto a report 1. In respect of wicked men who passe all over as a tale that is told or respect it at best but as a nine dayes wonder 2. In respect of godly men who receive it but by peeces and degrees not as one continued story but as a report 3. In respect of the matter of happinesse it is so removed from our natures and we have so little right unto it that it comes to us as a report not aâ— any thing we knew before or could expect or looke for 4. In respect of the opportunity of it if wee take not hold of it in the very season it will be gone The Lord doth not every day set before us life and death but onely at some times and then how soone is the voice gone if our hearts open not to receive it Thus of the things contained in Gods answer as they are barely propounded Now in the words that follow they are further commended to us First by the efficient causes of them By them which preached the Gospell unto you The Gospell is diversly accepted in Scripture Sometimes it signifies the history of the life and death of Christ so in the title of every Evangelist his booke and so 2 Tim. 2.8 Mat. 26.13 Sometimes it signifies the glorious tidings of Christ come in the flesh and of salvation in him so it was promised by the Prophets Rom. 1.2 Act. 13.32 but most usually it signifies in generall the joyfull newes of happinesse eternall through the favour of God in Christ Jesus notwithstanding our misery in our selves and this was called the promise in the Old Testament and the Gospell in the new The Greek word properly signifieth good newes and in the New Testament the word is used to expresse that most happy newes of God reconciled in Christ and of perfect happinesse in him Now because this newes contains the more excellent part of Gods word therefore I will consider of it more exactly This heavenly newes is the more admirable if we consider 1. What it is that the Gospell doth signifie 2. How we are assured of the newes in the Gospell 3. What are the effects of it 4. What is required in the persons that have any part in this newes Then I would resolve certaine questions and lastly make some use of all For the first the Gospell brings newes unto forlorne men 1. Of peace and reconciliation with God The Gospell of peace 2. Of remission and forgivenesse of our sins Act 10.43 3. Of freedome from death and condemnation 4. Of a divine and most sufficient righteousnesse to be revealed from heaven Rom. 1.16 17. 5. Of eternall life The Gospell of the Kingdome Mat. 9.35 and all for Christ Jesus sake the son of David Rom. 1.23 But how can we be certaine of this newes 1. By the testimony of the Spirit 2. By the vaticinies of the Prophets 3. By the miracles that first confirmed it 4. By the testimony of Christ himselfe that in our nature preached it Mat. 4.13 5. By the word of God or of the Apostles The effects of the Gospell are 1. It brings life and immortality to light 2 Tim. 1.10 2. It melts the hearts of Gods elect more then any thing with voluntary griefe for sin it makes men condemne themselves in the flesh 1 Pet. 4.6 3. It revives and refresheth with wonderfull encouragements 1 Pet. 4.6 4. It makes a man sacrifice himselfe to God Rom. 15.16 5. It is the ministery of the Spirit 2 Cor. 3. 6. It fenceth the affections against the love care after worldly things Hence we are said to be shod with the preparation of the Gospell of peace 7. It establisheth hope Col. 1.23 8. It is the power of God to salvation Rom. 1.16 Fourthly there are eight things required in every one that would have part in the Gospell 1. Reformation of life 2. Faith and trust in it Mat. 16.15 16. Eph. 1.13 Heb. 4.2 and to this end get evidence and seale to it Eph. 1.13 3. A singular estimation of it so great as 1. Our chiefest praise should be in the Gospell 2. We should be content to suffer any thing for it and not be ashamed of the afflictions or bonds of the Gospell Marke 8.35 10.29 1 Thes. 1.5 2 Tim. 1.8 Philem. 13. 4. Poverty of spirit Esay 61.1 5. A diligent strife and constant endevour to attend upon it wee should presse to it Luke 16.16 6. Professed subjection to it 2 Cor. 9.12 7. We should endevour to live so as might become the Gospell Phil. 1.27 8. We should continue in it and not be moved away from the hope of it Col. 1.23 a vile offence to be turned from it Gal. 1.6 But was the Gospell never preached till now that hee saith it is now reported Distinguish If the Gospell be taken for the newes of Christ come in the flesh then it was not preached till the times of Christ and the Apostles But if it be taken for the promise of grace and pardon in Christ it was given in Paradise to Adam and continued by the Patriarks and Prophets Act. 10. 43. Heb. 13.8 Moses wrote of Christ Ioh. 5.46 Moses wrote of Christ two waies 1. By writing the promise concerning
Col. 2.10 The consideration hereof should kindle in us a holy impatience of desire so to dispatch Gods worke on earth that wee might haste to that time and place when we shall be like the Angels of God yea their very society should kindle desire to be with such glorious creatures and in the meane time how can we sufficiently praise God that hath appointed such excellent câ—eatures to attend upon us both in life and death how should we esteeme faith and repentance that in Jesus Christ works unto us such a safety of estate under their willing and carefull protection 3. Now for their affection which they beare to man we must in generall know that as understanding is yeelded them so is will and desire inseparably joyned with their knowledge though in a far more noble manner then they are in man There are two principall differences between the affections in Angels and those in men For first Angels have not those base and inferiour our affections that are in men I meane the sensitive appetites Secondly Angels have not their affections seated in any one place or subject as the fountaine of affections as in man the heart is the seat of affections of some of them I meane which are more noble besides that their affections are carried without all sinfull or unhappy perturbations Now for their speciall affection they beare to man either of love or joy or desire divers Scriptures testifie Mat. 18.10 Luk. 15.7 10. Eph. 3.10 This also appeares by their wonderfull readinesse and wisdome and care in the discharge of their protection and preservation of man excellently shewed in a Vision Ezech. 1. Now this desire in them ariseth 1. out of the flames of desire after the glory of God 2. Out of a sympathy or fellow feeling that they have as the members of the same body with the Saints Col. 2.10 Now for the Use of this third point Doe the Angels thus affectionately long after joy in and desire to be hold the spirituall riches of the Church 1. How should this confound us with shame that have no more care to look into our owne happinesse 2. The desire and joy of the Angels should be unto us a quick spur unto all well-doing 3. We should learn of them how to rejoyce in and desire after the good of others we should be so far from envy at their happinesse that wee should desire to know the riches of Gods love to them that we might joy in it This were to be as the Angels of God and the contrary is to be like the devils of hell Now the last thing is their knowledge in those words to looke into To looke into Three things may be here noted 1. That the Angels doe looke into the things of the Church they doe take notice how things are carryed which may both comfort and instruct us Comfort us that so excellent creatures who have the charge over us are so watchfull over all our wayes so as there cannot be the least advantage of our good but they behold the face of God and are ready prest to receive commandments for our succour and good 2. It should make us wonderfull respective of our waies if not for other reasons yet because of the Angels they looke upon us and take notice of all we doe 2. The word here used in the originall seems to allude to the Cherubins about the Arke in the Law and so imports that the Angels looke upon and into the things of the Church as the Cherubins did looke upon the Arke and so it assures us three things in the manner of the looking of the Angels 1. That they looke into the Church and the things of the Church with wonderfull sincerity and singlenesse and purity of nature This was shadowed out Exod. 26.8 in that the Cherubins that should looke upon the Arke were of gold yea of beaten gold not onely excellent by creation but by confirmation also as the workmanship of Christ so as their natures were every way far from contempt or envy or any corrupt desires or ends Besides they did take this view as in the presence of God whom they made the witnesse and Judge of the uprightnesse of their desires 2. That it is with singular perfection and exactnesse This was shadowed in that the Cherubins were not onely placed within the most holy place but close to the Arke yea at both ends of the Arke ver 19. so as they throughly looke into the affaires of the Church 3. That it is with singular constancy of desire and admiration For their faces are alwaies upon it as if they could never looke enough into it 4. That they desire to look into these things as being wonderfully ready to doe any service for the good of the Church This was shadowed in the stretching out of their wings as if they were ready to fly to the succours of the Church Now lest man should grow proud of his estate it is added in the Law that all this view of the Angels was upon the Arke but especially as it was covered with the Mercy-seat to note that that which they most wonder at is the marvellous favour of God in the mediation of Christ stilling the displeasure of God justly conceived by the view of his law broken by man Thus of the manner of the knowledge as it was shadowed out in the old law Now thirdly I consider of the kind of knowledge more distinctly that is in the Angels and that both negatively and affirmatively 1. Negatively We must lay this as a ground that the knowledge of Angels is not sensitive but contemplative that is it is not by sense They doe not know things as we doe by seeing or hearing or smelling or rasting or feeling They have no eyes to looke upon things withall nor doe they know things by images or by reason as the soules of men doe When we conceive of any thing we conceive of it either by images in the phantasie or we find it out by reasoning or discourse and so make judgement of it and this judgement is as it were the eyes of the soule but thus doe not the Angels know things nor doe they know things by their essence as God doth For Gods essence is as it were an infinite looking glasse in which all things shine in their natures and motions and so he knowes them That God that hath given vertue to precious stones or glasses to shew things remote from them hath such a power in his owne being infinitely much more but thus doe not the Angels know things Thus negatively 2. Affirmatively there is a fouretold knowledge in Angels 1. Naturall 2. Supernaturall 3. Revealed 4. Experimentall 1. Naturall was the knowledge all Angels good and bad had of things by creation 2. Supernaturall was that saving knowledge as I may so call it by which the good Angels so know God that they cannot nor will not fall from him but perfectly cleave to
minds These words are metaphoricall and may be three waies interpreted 1. First hereby may be signified that wee should with all care lay hold upon Gods covenant and in our mindes and affections imbrace it For the girdle upon Ieremies loynes is a type of Gods covenant with the people Ier. 13.11 2. It may note the humiliation wherewith our minds and hearts should be abased before the Lord so to gird the loynes must be taken Esay 32.11 3. But thirdly and chiefly hereby is signified the care we should have to remove all the impediments that might hinder faith and godlinesse it being a metaphor taken from the manner of the Easterne people who wore long garments which till they were girded up were a great hinderance both to labour and travaile 4. To these may be added that it is used to note the watchfull expectation of Christs comming Luke 12.35 And so in generall we may here note 1. That true godlinesse and devotion and faith have many hinderances There are many letts in the way of life never any could order their course so wisely but they did find impediments The use is for confutation of such as find no hinderances If it be the true grace of Christ there are le ts a signe they are in a slumber and know not the waies of heaven these waies are strait and narrow Secondly for comfort and incouragement to the godly that are troubled with letts it hath alwaies been so the godly were ever annoyed with the loynes and long garments 2. That the first care should be to be prepared and resolved against these letts 3. That these lets are daily they are as the very garments of our backs 4. That they may be many times about things that seeme needfull 5. That of all the impediments of godlinesse those that are within are the worst therefore he saith gird up your minds Ill company multitude of businesse carnall counsell and friends losses disgraces enemies and wife and farme and riches and pleasures are great letts so is the world and the devill but yet the worst are within the minds of men And thus in generall Now in particular divers things may be profitably considered 1. For what men must be thus prepared and made ready 2. What are the garments of the mind or inward lets 3. Why must they be girded up 4. How must they be girded or restrained 5. It is to be noted that he saith gird up not cast off 6. The Uses For the first this metaphor in the letter was used in those countries upon foure occasions 1. When they were to goe a journey 1 King 4.29 9.1 2. When they were to run a race 1 King 18.46 3. When they were to fight a battaile 1 King 2.1 4. When they went to labour Prov. 31.17 In all foure senses spiritually we must haue our minds girded and resolved against impediments we are travellers runners labourers fighters and in all these respects we must be girded and addressed to them we can never runne the race of godlinesse we can never doe the works of godlinesse we can never abide the hard strife and fight of godlinesse and faith we can never hold out in our journey to heaven unlesse we daily strive against the hinderances that will be cast in our way I say daily and inwardly For the second there are 14. internall letts of godlinesse 12. of them implyed in the comparison of long garments and 2. of them in the similitude of loynes The twelve inward lets are these 1. Ignorance a vaile Esay 25.8 it hinders Eph. 4.17 2. Carnall reason 2 Cor. 2.18 3. 〈◊〉 thoughts or contemplative wickedâ—esse Iâ—r 4.14 Gen. 6. 8. 4. Security mindlesnesse incogitancie which shewes it selfe eyther by not heeding or by not râ—membring or by not resolving or applying or practising 5. Love of the world It is not much businesse or wealth or many occasions but the love men have to the world that hinders them Cares of life 6. Troubles of mind disquietnesse of mind worldly or causelesse sorrows impatiency when mens uncâ—rcumcised minds will not beare the punishment of their sins These hinder assurance society labour of godlinesse Lâ—v. 26.41 see the phrases used Prov. 15.15 Eccl. 2.23 7. Fearfulnesse and doubts feare of this trouble and that disgrace or difficulty or ill successe c. Ier. 1.17 Rev. 21.8 8. Hypocrisie a double heart a heart and a heart allowance of distractions c c This frustrates all for the present and angers God 9. Precipitation of mind when mens haste is in them as the Hebrew phrase is Iob 20.2 Thus David said in excessumentis it is translated in his haste I am cast out of thy sight suddennesse rashnesse adventurousnesse is hereby meant Prov. 15.28 This hinders 1. soundnesse of understanding by exposing to tentation 2. by leading out of the race 10. Hardnesse of mind opposed to fearing alwaies Prov. 28.14 unteachablenesse the difficulty that is in men to be perswaded or moved 11. Discouragement Heb. 12.13 12. Consternation or amazednesse of mind Luke 24.4 2 Thes. 2.2 And when hee saith not barely gird up your minds but the loines of the minde it importeth two things For the loines in the minde signifie 1. heavinesse dulnesse so the word used 2 Chron. 10.10 2. concupiscence these must especially be girded hard yea all the rest must be girded upon these Thirdly we should gird up our minds for divers reasons 1. Because the mind not attended will else run into a secret frame of evill cogitations or stand still in emptinesse being not woond up 2. Because that which is halting may be turned out of the way Heb. 12.13 3. Because the minde in pollution as it is most secret so it is most loathsome Tit. 1.15 Eph. 2.3 4. Because else through custome wee may come to a reprobate minde Rom. 1. 5. Lastly because the keeping of our mindes is the keeping of our soules Prov. 9.8 For the fourth there are divers rules to be observed for the girding up of our minds we may gird up our minds divers waies 1. By confessing and complaining of them I meane of these secret impediments unto God one way to restraine them is to confesse them 2. By inflaming the love of God in our minds For if wee could love God with all our minds we were safe from all impediments 3. We must be sure we be renewed in our minds For the old minde will never be girded up we must be renewed in the spirit of our minds that is in our carnall reason for that like an old belldam is the mother and nurse of all the rest Eph. 4.23 4. We must speak often with our minds as the Hebrew phrase is that is we must observe check informe consider and direct our mindes 5. We must get the word of God written in our minds and obey the motions of the Spirit that law of our minds 6. We must converse much with the godly and wise that they may
their children such pride lying swearing c. as doth corrupt them 2. They should contrariwise instill good precepts into them and the rather because what good they are at first seasoned withall by their parents will more stick by them 3. They should 〈◊〉 leade them to the Word of God and betimes exalt the glory and 〈◊〉 of it in them that they may bee informed that from thence all perfect rules are to be fetcht 4. They should inure them to good company 5. They should give them good example themselves and set before them the best example of others 6. They should betimes correct those buds of sin which spring out of the propagated sin 7. Lastly they should carefully set up the worship of God in the family that from their cradles they may see the practice of piety 2. Children should also learne from hence 1. Not to rest wholy upon the tradition of Parents and to know it is not a sufficient rule to warrant their actions their Parents said or did so and therefore they must say or doe so too It is no dishonour to Parents that their children should know they are not absolute it is a glory God the Father hath reserved unto himselfe especially if thy Parents have beene given to idolatry or superstition thou must clense thy heart from all that drosse thou hast any way received from them Gal. 1.13 Ier. 8.19 10.8 2. What good is commended especially of the good fathers those we should imbrace and the rather for their sakes There are three sorts of Fathers we should observe with great respects 1. The holy Fathers mentioned in Scripture wee should study their praises and precepts 2. The glorious Fathers and Martyrs that have beene in former ages those especially that either were before Antichrist his time or in his time did rise up against their idolatry and superstitions 3. Our owne particular godly and religious auncestors and parents according to the flesh If God have given thee godly Parents thou shouldâ—â— rejoyce and with all affection make thy gaine of their holy examples and counsels accounting it a singular mercy of God to give thee such to guide thee as carry so much neerenesse and affection to thee 3. Shall not this evidently confute their grosse folly that so much urge the tradition of the Fathers 4. Are men so zealous for the tradition of their fathers of the flesh and shall not we be much more zealous for the traditions of God himselfe delivered in his word and the rather because wee are bound to love God above all the fathers or mothers of the world and besides his counsels are all perfect there can be no defect in them and further no parents can afford us such acceptation or reward for obedience Hitherto of the second point viz. from what wee are redeemed Now followes the third viz. how we were redeemed Verse 19. But with the precious bloud of Christ as of a lambe undefiled and without spot GReat is the wonder of Gods works of nature in the making of this huge â—rame of heaven and earth of nothing and in the providence about all creatures especially in divers things more eminent in those works But of all the works of God the works of grace even the great work of mans redemption is beyond all comparison wonderfull that hee should set his love upon such forlorne wretches as men in their corruption are and that hee should provide for them such an excellent happinesse But above all the meanes by which he doth this is infinitely beyond the reach of all the judgements and affections of all creatures and this is it which is most effectually comprehended in this verse That he should effect this redemption by his owne Sonne such a Sonne so richly qualified with such a price as the very bloud of his Sonne with such a strict account of him that his nature and works for man must not have a spot or blemish in them oh how should we be swallowed up with admiration and cry out God! yea how should we be vext at the vile dulnesse and deadnesse of our hearts that cannot be more affected with those indelible ravishments How justly might we perish for ever that have no more mind to seek after such a Redeemer and cleave unto that God and Father of mercies that hath found out such a way of redemption for us But that the nature and use of this great point may be urged yet more fully I consider of the particulars in this verse concerning the meanes of our redemption For here are two things to be noted 1. By whom we were redeemed 2. How we were redeemed 1. In respect of his passion by his precious bloud 2. In respect of his obedience by his righteousnesse 1. Of nature A lambe without blemish 2. Of action A lambe without spot Christ. This word is a collective it imports not onely the person but also the office of the Messias For Christ is not God alone or man alone but God and man united in one person for it is a word alwaies used of the person sustaining both natures Nor doth it rest there but it signifies his annointing of God as the word signifieth and so that hee hath accomplished all that was signified by the anointings in the law and so he was in substance all that the anointing of Prophets Priests and Kings could signifie and so â—â—mmarily it puts us in mind of the excellencies of our Saviour in person and office above all things in the world So then if you aske By whom man was redeemed The Apostle by saying by Christ doth as it were particularly tell you that we are redeemed by him 1. Thâ—â— from all eternity was the begotten Son of God 2. That in time was conceived so miraculously by the over-shadowing of the holy Ghost and borne of a Virgin a most transcendent wonder made a true man and this hâ—â—â—ne nature of ours was taken into the subsistâ—â—ce upon the person of his divine nature so as he was now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God and a man Rom. 9.5 3. That in both these united natures by an unspeakable mission from God the Father he did undertake that marveilous office of mediation betweene God and man wherein he tooke it upon him to unite us to God and God to us for ever This is our Saviour and this is he alone that claimes the glory of this worke he alone trode the wine-presse of Gods wrath he alone is our Saviour and there is no other Act. 4. Esay 64. 1 Cor. 1.30 there is no 〈◊〉 in heaven and earth by which we can be saved but onely by his The Uses follow 1. We may here observe the wonderfull wisdome and mercy of God in the choice of our Redeemer for this is he that was fore-ordained of God by him we are restored by whom we were created by him we partake of Gods love that was the Sonne of his love in him we obtaine the adoption of 〈◊〉
hearts are washed by the Word Eph. 5.25 Psal. 119.9 the law in their hearts Psal. 37. 119.80 4. Keep still in Gods presence walke before him thou darest not then come in thy uncleannesse 5. Avoid the beginnings of pollution dally not with sinne 6. Informe thy selfe throughly of the vanity of all the things unto which thou art likely to be tempted 7. Come not neere uncleane persons 2 Cor. 6.18 8. Get the assurance of faith Act. 15.9 Heb. 10.22 Promises to such as labour for a cleane heart Mat. 5.7 â—say 1.16 20. 2 Pet. 1.3 Prov. 22.11 Psal. 24.4 125.5 Rom. 8.34 38. Hitherto of the subject of sanctification The manner of exercising or expressing this purification followes In obeying the truth Foure things must be considered 1. What is truth 2. What it is to obey the truth 3. How their hearts are said to be purified in obeying the truth 4. The observations and uses which may be here gathered 1. Truth is taken diversly in Scripture 1. Sometimes it signifieth the verity of our words as opposed to lying 2. Sometimes faithfulnesse in performing of promises and so mercy and truth are given both to God and men 3. Sometimes for uprightnesse as opposed to hypocrisie and so it is to doe a thing with all our hearts 1 Sam. 12.24 4. Sometimes for the substance of a ceremonie Iâ—h 1.17 5. Sometimes for Christ Ioh. 14.6 6. Sometimes for the word of God and so here The word of God is called the truth Ioh. 17. â—1 Ps. 119.142 1. because it agrees with the eternal pattern of Gods will 2. because there is no error nor falshood in it 3. because it shews us a true way for the infallible attaining of blessednesse 4. because it effects truth and uprightnesse in us 2. Now to obey the truth is to conforme and subject our selves in practise and workes unto the will of God revealed in his word 3. The heart of man is said to be purified in obeying the truth inasmuch as there is an inward obedience to the truth required in the hearts of men as 1. the obedience of the Gospell in beleeving this is called the obedience of faith When a man from his heart doth assent to and relye upon the promise of God in Christ thus to beleeve is to obey 2. In the practise of all outward duties there is required the inward purity of the heart and the exercise of the grace of Gods Spirit without which all mens workes are impure Besides by the outward obedience of the truth men shew that their soules are purified There are foure things may be observed from hence 1. That the word of God must be the rule of all our actions as wee were begotten by the word of truth Iam. 1.18 so we must live by it Gal. 1. 16. Psal. 119. This is that light to our feete and lanthorne to our pathes The Use is for instruction Therefore first we should study this truth and buy it Prov. 23.23 2. Wee should pray to God to direct us in this truth Psal. 25.5 43.3 and never to take it out of our mouthes and lives Psal. 119.43 Yea hereby we may shew our selves to be truly sanctified if wee sticke to the word of God as our onely guide as these places shew Esay 26.2 Psal. 26.3 119.30 2 Cor. 13.8 and let us therefore come to the truth to know whether our workes are wrought in God or no Ioh. 3.21 And therefore woe unto them that are destitute of the truth both in respect of the meanes without and in respect of knowledge within these sit in darknesse and in the shadow of death Finally here we see our liberty wee are bound to obey nothing but the truth 2. That there can be no true sanctification without obedience God stands precisely upon obedience and practise It is not knowing the truth or praising the truth or hearing the truth or speaking the truth or thinking the truth or purposing the truth will serve the turne 1 Sam. 15.22 Ioh. â— â— 1 Ioh. 1.6 8. This should serve mightily to urge us to practise to be doers of the word Mat. 7. Iam. 1.22 c. to follow the truth and to expresse the power of it Without this obedience we can never prove our selves to be truly sanctified and therâ—fore let us that have the meanes take heed wee examine our selves how we grow in the practise of it How miserable then is the state of such as onely give God good words Mat. 7. and such as resist the truth 2 Tim. 3.8 and such as blaspheme the way of truth 2 Pet. 2.2 and such as fall away from the truth 2 Tim. 2.18 Heb. 10.26 Oh who hath bewitched men that they should not obey unto the truth Gal. 3.1 â— That wee must exercise the inward purity of the heart in all the parts of outward obedience In all good duties we must looke to the obedience of the heart The heart must adde divers things to the manner of our obedience From the heart must flow judgement attention care and affections of all sorts This is true of all duties both to God and man The Use is therefore to teach us to set our hearts to worke when wee goe about well-doing and to looke to the inside as well as the outside 4. The indefinite propounding shewes that our obedience must bee without limitation for we must obey 1. Aâ— all times Psal. 106.1 Gal. 5.7 2. To all truths both of Law and Gospell of piety and righteousnesse inward and outward c. 3. In all places absent as well as present in all companies as well as one at home as well as abroad before inferiors as well as superiors 4. All persons must obey learned unlearned rich poore high low c. This serves notably for the ransacking of hypocrites and unmasking them for here we may note divers things wherein they may be evidently taken tardy For either 1. They obey not at all they practise not but only give good words 2. Or they obey but in shew It is not true obedience that will leave the tryall oâ— Gods truth 3. Or they obey not out of conscience of the word of God but onely for fashion sake or other carnall ends not for the truths sake 4. Or their obedience is not from the heart for either it is constrained and not ready and voluntary or they doe not imploy the heart in the good worke they doe The affections of godlinesse they want 5. Or they obey not the Gospell in seeking assâ—rance of Gods favour though they practise some things of the Law 6. Or they obey but for a fit Hos. 6.5 Demas returnes to the world 7. Or they obey but in some things Herod will not obey the seventh Commandement They will not crosse their profits lusts credit c. 8. Or they will obey but in some places and companies Quest. Now if any godly person should bee dismayed and aske How might I know
it should teach us divers things 1. If we desire the kingdome of God should come pray that the word of the Lord may run and have a free passage for it will worâ— mightily in gathering soules to the kingdome of God 2 Thes. 3.1 2. Would wee have life put into us Let us come to the word it liveth by effect If any thing in this world will either direct or comfort us it is the word 3. Looke to thy heart for uprightnesse make conscience of thy wayes harbour no secret sins For the word is lively in operation and is a discernes of the very thoughts and intents of the hearâ— Heb. 4.13 If thou wouldst have the fruit of the lips to be peace walk uprightly 4. Such as professe love to the word should hold forth this word of life and make it appeare in their conversation that it is a living word Quest. But how should wee shew the life of the word in our conversation Answ. Many waies 1. By practising it It seemes but a dead letter till thou put it in practice For there is the life of hearing 2. By living without rebuke Then thou shewest effectually that the word hath a lively power ever thee if it can make thee unrebukeable Phil. 1.15 16. 3. By the unmoveablenesse of thy conversation in all estates There is life in godlinesse when a man hath learned to be content with that he hath 4. By thy affectionatenesse and cheerefulnesse in the manner of doing holy duties 5. By the depending upon it as upon the life of thy life Psal. 119. 6. Lastly by thy confidence in beleeving all that is written in the word And thus for instruction Secondly this may serve for humiliation 1. To such as heare not the word at all they sit in darkenesse they want the very life of their lives that that should be the very joy of their hearts 2. To such as heare it but feele no life in it If the word of God have no life in it woe unto thee if the booke be sealed to thee when it is open to others feare lest the god of this world hath blinded thee that thou mightest perish search thy soule there is abundance of soule stuffe in thee if the word cannot quicken thee 3. To such as finde some kinde of life in the word and put it out by the cares of life such as by covetousnesse or voluptuous living extinguish that remorse was bred in them and so make the word an instrument of death inasmuch as such remorses or quicknings serve but to leave them without excuse 4. To all hypocrites For here they must know that which they have often found if they heare much that they cannot be hid though they may deceive men yet God and his Word will find them out the shame of their secrets of corruption shall be discovered this word of God will ransack them and give them a very glimpse of the judgement to come Heb. 4.13 5. This may in speciall smite dreaming and carelesse Preachers that doe the worke of the Lord negligently such must know their work shall never prosper for it is the word of God in the life of it that gathers soules to God a dead dull kinde of preaching the word will never do it Besides they dishonour the word as if it had no life in it whereas the fault is in their dull and dreaming kinde of handling of it Thirdly this may informe us 1. That the word is not a dead letter as many thinke of it and have blasphemously reported 2. That it is the Gospell that is that part of the word that settles the conscience in the assurance of Gods love in Christ that is the principallest treasure in the scripture For the Law is a killing letter and the ministry of it the ministration of death 3. That it is never likely that powerfull preaching and sincere practise shall have any long peace in the world For this life of the word makes such a stirre where it comes that wicked men will not be quiet but ever hate the godly for this very reason as experience shewes Ioh. 17.14 c. 4. That the wits of men and the wisdomes of mens words and conceits are not necessary unto the unfolding of the word for the word is a lively word in it selfe it needs not the conceits of mens braines to quicken it 1 Cor. 2.1 4 13. Fourthly this may be a great comfort to all the godly that love the word they may have sure recourse to it it is as full of life now as it was many hundred yeares agoe it shall abide for ever it is as mighty now to cast downe strong holds of sin or Satan as ever It is as able to refresh them in all afflictions as ever It will quicken them in all their dumps and distresses It lives and will live for ever And abideth for ever Of these words in the end of the 24. verse where they are repeated againe and thus much of the fift reason c. VERSE 24 25. 24. For all flesh is as grasse and all the glory of man is as the flower of grasse the grasse withereth and the flower falleth away 25. But the word of the Lord endureth for ever and this is the word which is preached among you THese words containe the sixt and last reason for the inforcing of the exhortation in the 13. verse and it is taken cheefly from the mortality of the body where his drift is to set before us the marvelous vanity and brevity and transitorinesse of the naturall life and condition of all men amplified by the eternity of those spirituall effects which are wrought by the word of God preached that so wee might be induced with the more sincerity and earnestnes to deny the world and to provide an infallible assurance of hope in the grace to be brought in the day of Christ and so it impliedly shewes that the reason why the most men are so intangled with all sorts of impediments and why men so greedily and excessively seeke the profits and pleasures of this world and why men are so slenderly furnished with arguments of sound hope of a better life I say the reason of all this is the forgetfulnesse of our mortality and our transitory estate in this world The words in themselves containe a lively description of our transitory and mortall condition in this world amplified by the commendation of the word of God by which we are borne againe and fitted for a better world The vanity of man is set downe verse 24. the eternity of the word verse 25. The vanity of man is both propounded and repeated propounded in these words All flesh is grasse and all the glory of man as the flower of grasse repeated in these words the grasse withereth and the flower thereof falleth away The proposition concernes either the persons of men or the condition of men For their persons all flesh is grasse For their condition the glory
119 2â— esteeming it above all riches Ps. 119.14 72 110. exercising our our selves in it day and night redeeming some time constantly to be imployed in it labouring most for the foode that perisheth not Ioh. 6.27 Amos 8. 12. being resolved to deny our reasons profits pleasures credits and carnall friends and all for the words sake Marke 10.2 Thus in generall In particular two things may be noted in this verse First the praise of the word for the continuance it abideth for ever Secondly the explication of the kind viz this is true of the word which we preach unto you The first thing theÌ„ is that the word abideth for ever which other scriptures with like plainnesse avouch Ps. â— 17.2 Mat. 5. 24. Two things would be explained 1. how the word abideth for ever 2. of what word of God this is true For the first the word of God abides for ever in divers respects 1 In the Archetipe of it in God the plotforme in the minde of God though all Bibles were destroyed yet the word of God could not because the originall draught of it is in God himselfe 2. In the very writings of the word it shall last for ever that is till time be no more If all the power on earth should make warre against the very paper of the scriptures they cannot destroy it but the word of God written will be to be had still It is easier to destroy heaven and earth than to destroy the Bible 3. In the sense of it all that is said in scripture shall be performed the counsell of the Lord shall stand not a word of Gods promises or threatnings shall faile Psal. 33.11 12. 4. It abideth for ever in the hearts of the godly the impressions made in the mindes of the godly are indelible every godly man hath the substance of Theologie in his owne heart which seed will abide in him 1 Ioh. 3. 5. Lastly it abideth for ever as it makes us abide for ever and so it abideth in the gifts of the minde wrought by it in the life of grace quickened by it and in the fruits of righteousnesse to which it perswaded men Rom. 11. The gifts of God are without repentance and the word begets an immortall seed in us and the fruits of the faithfull will remaine and their righteousnesse for ever Ps. 111. 3. 1 Pet. 2.3 Ioh. 15.16 1 Cor. 3.14 1 Cor. 13. ult 2. Now for the second It is true of every word of God of every jott or tittle of it that it abideth for ever The Law and the Gospell by the law I meane the morall law for the ceremoniall law lasted but for the Jewish eternity which was till Christ repaired the world and made all things new The Use may be First for information and so in five things 1. Concerning the vanity of all outward things the perfection of them doth come to an end but of Gods word there is no end Psal. 119. 2. Concerning the estate of hypocrites and such whose righteousnesse is but as the morning dew Hosh. 6.5 this shewes they have not received the power of the word in that it doth not abide in them 3. Concerning the misery of all wicked men heaven and earth shall passe away before one tittle of the curses and woes denounced against them shall faile or be unaccomplished yea it will remaine to judge them at the last day Ioh. 7. 4. Concerning the morality of the Sabbath For since this is one of the ten words of Gods law even this word of the Lord must abide for ever else more then a tittle of it should faile before heaven and earth faile 5. Concerning the madnesse of two sorts of men 1. Such as account all diligence in preaching reading and hearing to be foolishnesse 1 Cor. 1.18 2. Such as are scorners and jest at the threatnings of scripture and say with them in the Prophet let the word of the Lord come that wee may see it Ezech. Secondly for instruction and so it should teach us all to adde to â—ur cares and desires after the word as that which will doe us good another day since in the lasting profit of it it will indure above all things else and therefore is better then all treasures yea to get this perpetuity of good wee should not thinke much to be at any labour or cost for it and the rather seeing it is such a sufficient portion or heritage Lastly this is comfortable to the godly divers waies 1. Against their unbeleefe when they are in distresse especially of spirit they thinke the word of God was wonderfull comfortable to David and such like but they cannot beleeve it should be so to them this doctrine assures them that the word of the Lord endureth through all ages and is as able to save their soules and sanctifie and comfort them as ever it was 2. Against the weaknesse of their memories The word will abide for ever some seeds of holy truth will never be lost and the spirit will lead them to all truth and bring the sayings of the word to their mind when they shall have need 3 Against the scornes of the world though men deride their counsell in making the Lord and his word their refuge yet they may be well pleased in themselves and resolve with the Psalmist still in God to praise his word For the profit of it will last to them when riches and honor and pleasures fade like the flower of the grasse to wicked men 4. Against their feare of falling away For the word of God in effect abideth for ever and it makes them abide for ever This is the word which is preached unto you These words explaine the sense of the former and direct mens minds to that use of the word which is most proper and powerfull to effect immortality in us and so there is a threefold limitation 1. That the word of God doth then cheefely beget in us eternall graces and abiding fruits when it is preached to us The intent of the Apostle is to exalt preaching not to deny efficacy to the translation or reading of the word but to shew that then it is most lively when it is in preaching fitted and applied to us and this may both instruct us what to doe and informe us what to thinke It should teach us especially two things the one is to depend upon hearing as the especiall meanes by which our soules may live for ever Heare and your soules shall live Esay 55.4 2. and it should also settle us in the resolution to heare if this be so let him that heareth heare Ezech. 3.7 It may likewise informe us in two things 1. of the misery of all such as have not the benefit of the word preached how doe their soules perish for ever 2. of the honor God doth to his poore servants the Ministers of the word when he treâ—â—â— about eternall life he sends the people to their Ministers as if he would tell
second thing and that is what we must doe that we may profit by the word namely that we must get tender and constant affections to the word if we would ever grow by it in knowledge and grace and this is set out metaphorically by the comparison of appetite and desire in new borne babes unto milke The meaning is that Christians that would profit must be like children in their affections to the word they must love it and long for it and delight in it and have their hearts set upon it as affectionately as children doe naturally thirst after the brest This is a point of singular use and such as all of us ought to take notice of to get our hearts rightly framed and firmed herein The disease of the most hearers lieth in the defect of this and the happinesse of such as doe thrive apace in godlinesse is to be ascribed to this affectionate love of the word There be three things about these desires for matter of observation must be distinctly noted The first concernes the necessity of this desire The second the utility And the third the true nature of this holy desire For the first It is evident from hence that all that come to the word It is indispensably required that they come with appetite men must bring affection and desire after the word if they would ever grow by it If we would ever drinke freely of the water of life we must be such as thirst after it Revel 21.6 If we would have God to feed with milk and wine we must be such as have a true thirst after it Isaiah 55.1 If we would not have all successe blasted in us we must take heed of loathing the meanes that is despising prophecie 1. Thes. 5.21 For the second It is likewise evident from hence that though wee have many wants and ignorances and weaknesses yet if we have affection to the word we shall never be destitute of some happy successe in the vse of it The former places assure Gods blessing and confirme it that God will not be wanting to any that hath this appetite It is all that God stands upon Every one that thirsteth may come and buy and eate annd drinke aboundantly Isaiah â—5 1.2.3 Let us be carefull of the condition to desire the word as the child doth the milk and God will not faile to give the successe we shall grow by it Now for the third point It is here to be carefully noted what kind of desire of the word is that to which this promise is annexed The true desire after the word hath chiefly foure distinct things in it First Estimation of the word above all other outward things When wee can account it a great blessednesse to be chosen of God to this priviledge to approach unto him in the courts of his house Psal. 65.4 Psal. 119.127.128 When we can say with David Oh how amiable are thy tabernacles and think it better to be a doore-keeper in Gods house then to dwel in the tents of wickednesse Psal. 84.1.10 When we esteem the directions and comforts of Gods word above Gold and silver Psal. 119.127 and with Paul account all things but losse in comparison of the excellent knowledge of Christ which may bee heere had Philip 3.9 Secondly Longing and appetite after it as true and certaine as the very appetite of a child is to the brest this is expressed by the similitudes of panting thirsting and watching after the word in divers Scriptures and when this longing is more vehement it is set out by the passion of fainting for it and of the breaking of the soule for it Psal. 42.1 84.2 119.20.40 131. Thirdly Satisfaction and contentment when we speed well in the word as the child is quieted and sleepeth in the rest and vertue of the milk it hath received David saith his soule was satisfied as with marrow Psal. 63.1.5 and is graunted of all the godly and chosen ones Psa 65.4 When it is sweet like hony to our taste Psa. 119.103 Fourthly Constancy and the renewing of affection A childes appetite is renewed every day though it seeme to be full for the present and such is the true desire of the godly It is not a desire for a fitt but is renewed daily as the appetite to our appointed food is Iob. 23. He that hath this desire may bee found daily waiting at the gates of wisedome Prov. 8.34 Vsâ— 1. The vse of all may be chiefly threefold For First it may serve for tryall we should every one examine our selves whether we have this true desire after the word or no. For if we finde this wee are sure to prosper and if wee find it not wee are nothing but starvelings in matter of godlinesse Question But how may we know whether we have this estimation longing after and constant affection to the word Answ. It may be known divers waies especially if our affections be grown to any good ripenesse and tendernesse in the measure of them For it may be evidently discerned First If we seeke the blessing of the word of God as a chiefe happinesse we would desire of him in his speciall mercie to give it unto us Psa. 119.68 132 144 155. and so by the constancy of prayer we may also discern the constancy of our appetite Secondly if we can be diligent and content to take any paines or be at any cost that we may be provided of this food that perisheth not Iohn 6.27 Thirdly if wee can hoord and hide up the word in our hearts as worldly men would doe their treasures Psal. 119.11 â—oying in it as much as in all riches Psal. 119.14.162 especially if we can batten and wax fat by the contentments of it as carnall men doe when they live at hearts ease Psalme 119.70 Fourthly if it will still our crying that is if it will comfort us and quiet our hearts in all distresses Psal. 119.50 143 92. so as nothing shall offend us verse 16â— Fiftly If we make haste and come willingly at the time of assembling Psa. 110.3 But especially if we make haste and not delay in practising what we learne thence Psal. 119.60 Sixtly if wee be thankefull to God and abound in the free will offrings of our mouthes for the good wee get by the word Psal. 119. 7 108.164 171. Seaventhly if we can be truely grieved and say with David Sorrow takes hold on us because the wicked keepe not Gods law 119.159 Eighthly If we delight to talke of Gods word and to speake of his wondrous workes discovered in his word Psal 119.27 172 c. These things and the like are in them that have their affections tender and striving in them Now whereas many of Gods children may have true desire to the word and yet not find evidently some of these signes therefore I will give other signes of true affection to the word though there be not alwaies such delight in it as they desire The lesser
thoughts and be yeelded to and delighted in and that constantly they seeke the pleasure of contemplative wickednesse and doe not resist it by praying against it even vaine thoughts may dead the affections and poison them Psal. 119.113 Fourthly sometimes it is neglect of mortification the sâ—ule will gather aboundance of humors as well as the body and therefore Christians should not goe too long especially if they â—eele a kind of fulnes to grow upon them but take a purge that is seriously and secretly set time apart to humble themselves before God purging out their most secretest corruptions with all hearty confession before God Fiftly sometimes it is want of practice or want of an orderly disposing of their waies in godlinesse If they rest onely in hearing their affections cannot last long sincere and besides the most Christians burden their own harts for very want of order and that they goe not distinctly about the works of godlinesse but rake together a great heape of doctrine which they know not what to doe withall Psal. 50. ult Sixtly sometimes againe it is occasioned by inordinate feeding when Christians begin to affect novelties and seeke to themselves a heape of teachers they scape not long without fulnesse and the fits of lâ—athing 2. Tim. 4.3 Seaventhly sometimes very idlenesse is the hindrance The want of a particular calling to imploy themselves in the sixe dayes breeds a generall kinde of wearinesse and satiety which extends the heart of it not only to the times of private dutyes in the working dayes but to the very Sabbath also They cannot worke at Gods worke with any great delight that had no more minde to their owne worke Eighthly sometimes it is neglect of preparation and praier before we come to the word Ninthly sometimes it is a violent kinde of ignorance and unbeliefe when a Christian knowes not this right to the word and will not be perswaded of the fatherly love and presence of God in his ordinance If Preachers must say I have beleeved therefore I will speake so must Hearers say I have beleeved therefore I will heare They should know that they are welcome to Christ and may eate and drinke Cant. 5.1 And that their heritage lieth in the word Psal. 119. Tenthly sometimes it is a very disease in the body as melancholy or some other which doth so oppresse the heart that it doth not take delight in any thing But of this more in the next Use. Lastly any of the sinnes mentioned in the former verse will hinder affection Malice Hypocrisie or Envy or any of the rest Vse 3. The third use may be for instruction to teach us to strive for affection to the word and to provide to order our selves so as we be not wanting in the direction of the Apostle and so two sorts are to be taught that is such as want appetite and such as have it that they may keepe it aright Quest. What must such doe as finde either want of appetite or decay of it Ans. Such as would get sound affections to the word must doe sixe things First they must refrain their feete from every evill way It is impossible to get sound affections without sound reformation of life Psalm 119. Secondly they must pray for it they must beseech the Lord to quicken them Psal. 119.37 and to inlarge their hearts verse 32. especially to give them understanding verse 34. and to open their eyes to see the wonderfull things of his law verse 18. Thirdly they must chuse an effectuall Ministery to live under it such as is executed with power and demonstration to the conscience 2. Cor. 4.2 Fourthly they must remember the Lords day and that they doe when they empty their heads and hearts of all cares of life which might choak the word diligently doing their owne works on the sixe daies and finishing them that they may be free for the Lords work on the Lords day The cares of life choake the word Matthew 13. Fiftly they must converse much if it be possible with affectionate Christians For as yron sharpneth yron so doth the exemplary affection of the tender-hearted whet on the dull spirits of others Sixtly they must purge often they must be frequent in the duties of humiliation by solemne fasting and prayer and sound confession striving when they feele fulnesse to grow upon them to disturden their hearts and to quicken their spirits more forcibly to the love of Gods name and word Quest. But what must such doe as have gotten some affections to the word that they neither lose them not be unprofitable in them Ans. They must looke to diverse things First they must hate vaine thoughts take heed of those secret vanities of imagination and that delightfull contemplation of evill in the minde Psalm 119. 113. Secondly they must trie all things and keepe that which is good they must heare with judgement and make speciall account of such parcels of doctrine as doe most fit their particular needes labouring by all meanes that such truths run not out 1. Thess. 5.21 Thirdly they must take heed of itching eares For where mens desires are still carried after new men they are in great danger of fulnesse or of declining and which is worse of being carried about with diverse doctrines and at length to be a prey to deceitfull mockers Fourthly they must preserve by all meanes the feare and trembling at Gods presence and humiliation of minde For so long as we can dread the presence of God in his ordinances we are in no danger of losing our love to the word Psalm 119.120 Lastly in Esay 55.1 2 3. wee may note diverse things that God requires in such as have the same thirst 1. They must come to meanes 2. They must buy and bargaine with God by prayer and vowes 3. They must eat that is they must apply it to themselves 4. They must be instructed against merit in themselves and bring faith to beleeve success though they deserve it not they must buy without mony 5. They must hearken diligently 6. They must eate that which is good that is they must apply effectually that doctrine they feele to have life in it 7. Their soules must delight in fatnesse that is they must be specially thankfull and cheerefull when God doth enlive his promises and sweeten his words to their tastes 8. They must after all this incline their ear and come to God they must make conscience to strive against dulnesse and distractions and seeke God in his word still or else their affections may decay and then if they doe this they shall live and enjoy the sure mercieâ— of David by a perpetuall covenant Quest. But what shall such godly persons as are afflicted with melancholy doe in this case of affections Ans. They must attend these things First they must be perswaded to see the disease in the body which extends the oppression of it to the very affections Secondly they must remember times that are past
Church is thankfull for it to God Revel 2.6 and 5.10 And the rather should we rejoyce in it because God hath promised to take us to himselfe as his portion and peculiar treasure Exod. 19. 6. And it is his promise also to satiate the soules of his Priests with fatnesse Ierem. 31.14 And what a priviledge is it to have accesse unto the Lord and to stand before God daily which the Priests not onely might but were tyed to it by their office But then for conclusion of this point let us all be sure we have our part in the first resurrection Revel 20.6 and be carefull to be like the Priests for obedience and sanctity Exod. 19.5.6 and to get knowledge plentifully into our hearts Col. 3.16 and in the cause of God to blowe the trumpets of zeale and resolution carrying our selves with all humility and readinesse to doe good and so becomming instruments of blessing to the people And which I had almost forgotten we must remember to be like the Priests for teaching and confuting and reproving and informing our Familiars and friends as we have fitnesse and occasion Thus of the Priest-hood of Christians in generall In particular hence is further to be considered first their worke secondly their honour Their work is To offer up spirituall sacrifices their honour is Acceptation and high account with God through Iesus Christ. First then of the work of Christian Priests which is To offer secondly what they must offer viz. sacrifices thirdly the difference of those sacrifices from those in the Law of Moses they are spirituall which word notes both the substance of Christian sacrifices viz. that they are such sacrifices as were not according to the letter but according to the mysticall significations of the sacrifices of Moses Law and withall the manner how they must be offered up viz. spiritually or after a spirituall manner The maine thing here intended then is To avouch that Christians have their sacrifices which they must offer and that in a spirituall manner Now for the clearer opening of this doctrine two things must be distinctly considered of First what sacrifices can remaine to Christians since the Law of Moses is abrogated and secondly what things are requisite to the offering up of these sacrifices For the first There are divers sorts of sacrifices among Christians Some are proper to some Christians onely some are generall to all The sacrifices that are proper to some Christians are such as three sorts of men must offer First Ministers secondly Martyrs thirdly rich men First Ministers have their sacrifices which they must with all care offer to God and their sacrifice is the soules of the hearers Thus Paul was to offer up the Gentiles to God Rom. 15.16 And thus it was prophecied that in the time of the Christian Church the Elect should be brought in as an offering to God out of all Nations Esay 66.20 Ministers sacrifice their people either in this life or at the day of â—udgement In this life in generall when they perswade them to their attendance upon the House of God and breed in them a care to come before the Lord in â—erusalem Esay 66.20 In particular when they work repentance and true conversion in their hearts and when they make them goe home and mortifie their sinnes and tender their vowed service to God And thus two things are implyed for our information The one concernes Ministers the other concernes the hearers First Ministers may hence take notice of it that there can never be hope they should perswade with all their hearers for sacrifices were here and there once taken out of the whole Herd And besides the hearers may hence see that they are never so effectually wrought upon till they can give themselves over to their Teachers and to God to obey in all things though they perswade them to leave the world and binde them to the cords of restraint in many liberties they tooke to themselves before yea though they let their hearts blood by piercing their soules with sorrow for their sinnes even to the death of their sinnes 2 Cor. 8.5 and 7.15 Secondly At the day of â—udgement also Ministers shall offer up their hearers to God so many of them as are found chaste virgins unto Christ to whom they had espoused them before in this life 2 Cor. 11.3 And thus Ministers before they dye must make ready their accounts for the soules of their people Heb. 13.7 And thus of the sacrifices of Ministers Ministers have another sacrifice too viz. the particular texts or portions of Scripture which they chuse out and divide to the people as consecrated for their use For divers think that that phrase of cutting the Word of God aright is borrowed from the Priests manner of dividing the sacrifices and especially from the Priests manner of cutting the little birds The little birds is his text chosen out of the rest and separated for a sacrifice which he must so divide as that the wings be not cut asunder from the body that is he must so divide his text that no part be separate from a meet respect of the whole Leviâ— 1.17 and 5.8 2 Tim. 1.15 Secondly The Martyrs likewise have their sacrifices and that is a drink-offering to the Lord even their owne bloud this part is ready to be powred out as a drink-offering to the Lord for the Church Phil. 2.17 2 Tim. 4.6 and though wee cannot be all Martyrs yet wee should all denie our owne lives in the vowes of our hearts to performe our covenant with God if ever we be called to die for Christs sake and the Gospel Thirdly The sacrifice of rich men is almes and well-doing and those sacrifices they are bound unto to offer them continually Heb. 13.16 Phil. 4.18 Pro. 3.9 Almes is as it were the first fruits of all our encrease But then we must remember that our almes be of goods well gotten For else God hates robbery for burnt offering Isaiah 61.8 And in giving wee must denie our selves and not seeke our owne praises or plenary merit in it for it is a sacrifice cleane given â—way from us and consecrated onely to God and the use of his spirituall house the Church And thus of the sacrifice proper to some Christians There are other sacrifices in the Gospel now that are common to all Christians And these are divers For first Christ is to be offered up daily to God as the propitiation for our sinnes God hath set him forth of purpose in the Gospel that so many as beleeve may daily runne unto him and in their prayers offer him up to God as the reconciliation for all their sinnes and this is the continuall sacrifice of all Christians Without this there is the abomination of desolation in the temple of our hearts This is the end of all the ceremonious sacrifices the substance of those shadowes Those sacrifices served but as rudiments to instruct men how to lay hold upon
Christian may somewhat be helped against the testimony of those wise men of the world if hee mark but their lives for usually by their fruits they may be known Mat. 7. For commonly such as oppose Christ and the Gospel or the sincerity of the Gospel are men that may be apparantly detected of profanenesse as our Saviour Christ shews by divers instances in the Pharises Mat. 23. But because sometimes the messengers of Satan can transform themselves into Angels of light therefore I answer secondly that all the godly have the sure word of the Prophets and Apostles which may by the touch-stone to try the opinions of men by which in the points absolutely necessary to salvation is evident and plaine and infallible to the Law and to the Testimonies if they speak not according to these it is because there is no light in them Esay 8.20 And that they may be sure let them pray to God to teach them for hee hath promised to teach the humble his way if a man come to God with an humble mind and with desire of reformation of his life in that hee knows God hath bound himself to shew him his will Psal. 25.9 Iohn 7.17 Besides every childe of God hath the Spirit of God in his heart who knoweth the things of God which indited the Scriptures and is the onely supreme Judge of all controversies Hee that beleeveth hath a witnesse in himselfe the Spirit working much assurance in his heart and anointing him with eye-salve and leading him into all truth And by this help the entrance into the Scriptures gives light to the simple Vse The use of the point then is First to informe us concerning that great justice of God in hiding his truth from the wise and revealing it to babes and children or infants which our Saviour and Saint Paul take notice of Secondly to confirme us against the sinister judgement of wordly-wise and learned men and in matter of religion not to be swayed by that inducement since it is thus plainly told and foretold Thirdly to confute the Papists that plead unto the ignorant that their religion is the right because it is and hath been maintained by such a number of Popes and Cardinals which have excelled in leaâ—â—ing and greatnesse of place for here we see the builders reject the head stone of the corner Fourthly to shew us that whatsoever wicked wise great men pretend yet their quartell is against Christ and his Kingdome Fiftly to teach us therefore to pray for our teachers and governors that God would guide theÌ„ by his good Spirit and assist them in their callings c. Sixtly to be more thankfull to God when the Lord gives us builders not in name onely but in deed that settle about Gods work with all their hearts and labour with all faithfulnesse to promote the Kingdome of Christ. Hitherto of the persons The cause of their punishment is their refusing of Christ. Refused They refused Christ they disallowed him as unfit for the support of the building They cast him away as rubbish they rejected him or accounted him as a reprobate Christ is refused or disallowed many waies First when the Gospel of Christ is contemned or neglected that is when men neglect or contemne the doctrine of salvation by Christ and live still in their sin without repentance and seek not reconciliation with God through the bloud of Christ. Secondly when men goe about to establish their own righteousnesse and neglect the righteousnesse of Christ and so when men fly to the intercession of Saints or Angels and use not the intercession of Christ. Thirdly when men follow wicked company and leave the care of the service of Christ this is to choose Barabbas to be given unto them rather than Christ. Fourthly we may be guilty of this sinne in the time of the use of Christs ordinances as in the Sacraments when we discerne not the Lords body or in hearing or any other ordinances when we entertaine contemplative wickednesse and so commit spirituall dalliance with strangers before the face of Christ. Fiftly when men fall away from the grace of Christ and so joy with the Jews as it were to crucifie the Son of God afresh Heb. 6. and 10. And so he is also refused when in time of persecution he is denied before men Thus Peter refused him when he denied him Sixtly when his servants are rejected and so either in general when Christians are exposed to publique scorn and made as it were the off-scouring of all things or in particular when his Ministers are despised For he that despiseth them despiseth him c. Quest. But how doe the builders that is Church-men refuse Christ Answ. I answer many waies First when they will not preach in his name when they preach not at all For this is to let Christ live as it were in the rubbish still and not to separate him out for the building c. Secondly when in preaching they preach themselves and not Christ crucified leaving the word of Christ to shew their own wit and learning c. Thirdly when they oppose the sincerity of the Gospell in the conversion of the soules of mâ—n or in the practice of godly Christians Fourthly when they teach the doctrine of merit of works or prefer the traditions of men before the commandements of God as did the Pharises Vse The use of this doctrine concerning the refusing of Christ may be divers for First it may teach us patience when we are refused in the world it is no other thing then what did befall Christ himselfe especially it should confirme us against the scandall arising from the discountenancing of godly men which are crucified by all sorts of people in the world If Christ himself were no better used why should we wonder at it to see godly Christians so neglected And if the most powerfull doctrine of Christ were so securely despised what wonder is it if the good way of God be now evill spoken of Secondly it may much comfort us and that especially two manner of waies First by reasoning for the contrary For if it be a signe of a notorious wicked man to let Christ lie like rubbish or refuâ—e stufâ—e then is it an excellent sign of a godly mind to love the Lord Jesus and to account all things but dung in comparison of Christ and his merits and righteousnesse Secondly by considering the effect of Christs refusall For he was refused as our surety that we might be received to favour He was cast off by men as a reprobate that wee might enjoy the admirable priviledges of the Elect of God and besides by enduring this contempt of men he bare the punishment of all our neglect and contempt of God his holy Commandements Thus of the cause The punishment it selfe followes Is made the Head of the corner Two things are here intended as punishment to these builders First the one implied Secondly the other exprest First that which is
or in particular it should note the sinnes of the stubborne Jewes who offended in word when they blasphemed Christ and denyed him But I rather take it as here it is translated and so it notes the causes why many men fall into scandall and from thence into despaire viz. because they bring ill hearts to the Word of God they have mindes that are rebellious and will not be subject to the Gospell but intertaine it with diseased and cavilling mindes Those persons are likely not to receive any good by Christ that quarrell at the word of Christ. Now that this may not be mistaken or neglected I will shew first what it is not to stumble at the Word leâ—t some weake ones should be dismayed then secondly how many waies wicked men stumble at the Word For the first To be grieved in heart for the reproofes of the Word is not an offence but a grace so wee are troubled not with dislike of the Word but of our owne sinnes Secondly to inquire of the truth and that which is delivered and to trie the doctrine by turning to the Scriptures as the Bereans did this is not condemned here nor is it a stumbling at the Word to put a difference betweene the teaching of Christ and the teaching of the Scribes and Pharisees Secondly but men are said to be offended at the Word when their hearts rise against it or they ensnare themselves through their owne corruption by occasion of the Word To speake distinctly wicked men are offended at the Word with a threefold offence First with the offence of anger when they rage and fret at the Word or the teachers thereof because their sinnes are reproved or their miseries foretold And this offence they shew either when they envie the successe of the Word Acts. 4.2 or raile and revile Gods Saints as Ahab did Michaiah for telling him the truth or when they mocke at the Word as the Pharisees did Luk. 16.14 Secondly with the offence of scandall when they take occasion from the doctrine they heare to fall off from hearing or from the true religion or from the company of the godly Thus they stumbled at those hard sayings of Christ that departed from him for that cause or reason Ioh. 6. Thirdly with the offence diabolicall when men pervert the good word of God to inflame themselves the more greedily to sinne making it a doctrine of liberty or taking occasion to commit sin from the Law that rebukes sinne Uses The use may be first for information and so two wayes For first we may hence see the reason why many hearers profit not by the Word It is not because the Word wants power but because they stumble at it They nourish cavils and objections against it they oppose reason to faith Secondly we may hence take notice of the difference of a regenerate and unregenerate heart To the one the Word is a savour of life to the other it is a deadly savour and full of offence to them And withall this may humble wicked men For this is a sure truth that so long as they are offended at the Word so long they have no part in Christ and withall it may comfort all those that love the Word and receive it with joy constantly For that is a meanes and signe of their interest in Christ. Being disobedient These words containe another cause why Christ was no better rellished by them and why they found such an ill taste in the word of Christ it was the wickednesse that was in them Sinne had marred their tastes Sweete meates have but an ill rellish with those who have corrupt and diseased stomackes and the cause is apparent the ill humors in their stomackes and nothing in the meates they eate But of their disobedience before and therefore this shall suffice in this place And thus of the cause in themselves The cause in God followes Whereunto they were appointed There is much difference of the reading of the originall words in the translations Some read thus They stumble at the Word and beleeve not in him in whom they are placed or set and expound it thus In whom they live move and have their being some read in stead of disobedient They beleeved not but for these words read them as here But then their meaning is that the Jewes beleeved not though they were thereunto appointed that is though they had the promise of salvation and were a people separate thereunto and so it is an aggravation of their unbeliefe This sense and reading is not to be despised But I take it as I find it in the translation and so the sense is That these men whether Jews or Gentiles that are here spoken of were appointed to this misery by the decree of God and so they are words that expresse the substance of this part of Gods decree which Divines call Reprobation And so it is to bee observed from hence That wicked men are appointed from everlasting to the enduring of the miseries which are inflicted upon them in this life or in hell This is a doctrine which is extreamly distasted by flesh and blood and proves many times more offensive to the common people and is alwayes to be reckoned as strong meat and therefore that I may fairely get off this point I offer two things to your considerations First the proofes that plainly avouch so much as is here observed Secondly I will set downe certaine infallible observations which tend to quiet mens minds and perswade them against the seeming difficulty or absurdity of this truth For the first the Apostle Iude saith that the wicked men he treateth of were of old ordained to this condemnation Iude 4. and the Apostle Peter saith that the ungodly were reserved unto the day of judgement to bee punished 2 Pet. 2.9 and vers 12. he saith that they are naturall brute beasts made to be taken and destroyed and it is manifestly implied 1 Thess. 5.8 that God hath ordained wicked men to wrath so Rom. 9.22 For the second though this doctrine seeme wonderfull hard yet to assure us there is no hard dealing at all in God there be many things may confirme us and ease our mindes though for the present we cannot understand how this should be and perhaps are much troubled about this point and therefore seriously consider First for thy selfe that if thou have truly repented and doe beleeve in Jesus Christ and hast in thee the signes of a child of God for thy part thou art free from this danger and out of all question art in safe estate and therefore oughtest not to grieve but rejoyce with singular praise to God Secondly seeing God hath comforted us with many doctrines and trusted us with many cleere points of knowledge can we not be contented that God should speake darkely to us in one point especially when wee are told beforehand that there is an Abyssus a depth yea many depths in this doctrine Shall we bee wayward because
hearts Ier. 7.23 24. 13.10 especially such as refuse to heare his voyce and are withall gainsayers and such as are talkers whose lips carry about them the infamy of Gods true people and the blasphemie of Gods name Rom. 10.21 Ier. 10.13 Ezek. 36.3 c. Thirdly it may be discerned by their manner of serving of God for such as God rejects from being of his people may draw neere to him with their lips but their hearts are farre from him and they do him no service but as mens lawes feare them to it A constant habituall alienation of the heart from the care of Gods presence in Gods ordinances is a sure signe of persons God regards not Ob. But there are faults in the best men in the world and therefore why should such as live in the Church and professe the true Religion bee cast off only for living in sinne seeing all are sinners Sol. I answer with the words of the holy Ghost Deut. 32.5 6. Their spot is not the spot of Gods people that spot that is in the wicked is a spot of leprosie and therfore they ought to be put without the campe till they be cleansed The sinnes of the godly are sinnes of infirmitie and the sinnes of the wicked are sinnes of presumption The wicked never obey from the heart which all the godly doe sinne doth not raigne in them as it doth in the wicked Thus of their estate by Nature as they were not a people their estate by grace is described in these words Are now the people of God Are now the people of God The difference of reading here from that of the Prophet is to be noted for whereas in the Prophet it is thus In the place where it was said ye are not my people it shall be said unto them Ye are the sonnes of the living God which words are somewhat doubtfull for some might gather that therefore all which were not a people should in time be the people of God The Apostle therefore applies it so as that it may appeare that the comfort only belongs to godly Christians and in stead of the words Yee shall be called the sons of the living God he saith Yee are now the people of God which in sense differs not and the Apostle leapeth to the direct Antithesis and takes it for granted That all Gods people are Gods sonnes also unlesse wee conceive that hee borrowed these words out of Hos. 2. ult which I rather incline unto though Interpreters most take to the words and the first Chapter Ye are now the people of God For the sense of the words we must understand that men are in Scripture said to be Gods people three wayes First in respect of eternall Predestination see Rom. 11.2 He will not cast off the people he knew before Secondly in respect of the covenant in the the Law and so the sonnes of Abraham were Gods people and none other as many Scriptures shew Thirdly in respect of the covenant in the Gospel and so it is to be taken here and all unregenerate men were not a people and all that beleeve are Gods people by the benefit of the covenant of grace in the Gospel Now for the coherence I might note That they that are not the people of God may be the people of God and so acknowledged of God himselfe which should teach us with meeknesse and patience to waite when God will turne those that lie in their sinnes and despaire of no man and restraine fierce and perverse censures concerning the finall estate of other men but the maine point is that Gods people are the onely people in the world None worthy to be called a people in comparison of them no subject in any government so happy as Gods people under his government in Christ and therefore to be made the people of God here is reckoned as a condition beyond all comparison Now that Gods people excell all other subjects in the world may appeare many wayes First in respect of the love of God that hee beares to his people which hath foure matchlesse praises that no King on earth can affoord to his subjects For first it is an everlasting love when all the favour of the Princes on earth is both mutable and mortall Secondly it is a particular love to each subject All the people are loved and by name Deut. 33.3 the Lord counteth when he reckons his people hee was become their God Psalm 87.5 6. Thirdly it is a free love there was no desert in us whereas Princes looke at somewhat that may pleasure themselves even where desert is lesse Fourthly it is a tender Love and therefore Gods people are said to be married to their King and God Hosh. 2.19 and therefore God is said to account his people to be his Portion Deut. 32.9 Secondly they are an elect people which hath a twofold consideration in it For first they are elect from all eternity and so every one of the people hath a particular act of Parliament to assure his right Rom. 11.2 and secondly they are elect in time that is they are separated and culled out of all the people of the world Exod. 33.6 Thirdly all Gods people have a generall pardon given them for all offences Ierem. 31.34 He saves his people from their sinnes And this pardon is grounded upon a sufficient atonement made by a most faithfull high Priest for them Heb. 2.17 who also sanctified all this people with his owne blood Heb. 13.12 Christ is given for covenant he is their surety for them and their witnesse Esa. 42.6 55.5 who also redeemed them with his blood All a people of purchase Fourthly all Gods people are qualified with new gifts above all the people in the world their natures be amended they are all washed and cleansed from their filthinesse there is not one vile person amongst them Ezek. 36.25 and 37.23 c. Hee hath formed them for himselfe and his owne service Esa. 43.22 Fifthly all Gods subjects are adopted to bee Gods sonnes and so can no Prince on earth say of his They are as it were the fruit of his wombe Psal. 110.3 Sixthly the Lawes by which they are governed are the perfectest in the whole world For the Law of God is perfect Psal. 119.8 Seventhly all Gods people live in his presence and see his glory Exod. 33.16 Levit. 26.11 12. Zac. 1.10 11. Psal. 95.7 Other Kings have many subjects they never saw and few that have the preferment to live in the Kings presence or neere about him Eighthly God feasts all his subjects and that often and in his owne presence and with the best provision of the world Esa. 25.8 and 65.13 14. Ier. 31.14 Kings would soone consume their treasure if they should do it often or almost once c. Ninthly no people so graced of their King in hearing requests and receiving petitions For all Gods people may cry and be heard and at all times and in all suits which
in our repentance Luk. 4.44 Act. 6.20 Every tree must not only beare fruit but his own fruit proper to his kind as the proper fruit of rich men is mercy and if they had never so many praises otherwise that they were courteous wise just chaste c. yet if they be not mercifull their workes are not good workes Ninthly his workes must bee full before God It was an objection against the Church of Sardis that her workes were not perfect or full before God therefore she is threatned if she repent not to feele the heavie hand of God Rev. â— 1 2. Noâ— as I conceive a mans workes are not full when he is not carefull of every good worke which he knowes concernes him as for instance if a man pray and yet be not carefull of hearing the Word his prayers are abomination to God because his workes are not full There be some duties which he makes no conscience to obey in though he know they be required hee that turneth away his eares from hearing the Law his prayers are abominable Pro. 28.9 If a man would be never so carefull about Gods service and yet make no conscience of the works of mercy required of him his sacrifice is not accepted Hos. 6.6 7 c. Thus the long prayers of the Pharisees will not be regarded if they devoure widowes houses Mat. 23. and so on the other side if a man were never so mercifull a man if he were not also a religious man in the things of Gods service his workes would not abide triall before God they were not good because they were not full And for this reason the workes of civill honest men are not good such were Pauls workes Phil. 3.6 which hee accounts but drosse and dung in comparison vers 8. of such as these Thus of the rules of good workes the kinds follow The vulgar commonly when they heare of good workes thinke of nothing but almes and hospitality or other courses of shewing mercy Now though it be true that workes of mercy be good workes yet they are but one sort of good workes whereas the Christian is bound to be ready to every good work 1 Tim. 3.17 and therefore it will bee profitable to informe our selves of the many wayes by which we may do good workes for thereby such Christians as are not able to give almes may see a way how to enrich themselves in well-doing other wayes These then are the sorts of good workes First to beleeve is a good work yea it is instead of many good workes yea in some sense it is to us instead of the works of the whole Law as it is a means to lay hold on all the good works that ever Christ Jesus did To put on the â—ord Jesus is a good worke in a high degree and so every act of faith in all the passages of a mans life is a good worke for this is the worke of God to beleeve as our Saviour shewes when hee gives that for answer for such as asked what they must doe to doe the workes of God Ioh. 6.28 Rom. 13.12 13 14. This is clearly acknowledged in these other Scriptures 1 Thes. 1.3 2 Thes 1.11 Secondly all workes of piety are good workes all workes of worship that is such workes by which a man doth service to God are all in the number of good workes and so to pray to fast to heare the Word to receive the Sacraments c. are good workes for godlinesse hath the promises of this life and of the life to come and therefore it is profitable to all things 1 Tim. 4.8 And these workes must needs be accounted good workes for they are deare works the blood of Christ was poured out that wee might be cleansed from dead workes to serve the living God Heb. 9.14 Thirdly all workes of repentance all that a Christian doth about his humiliation or reformation are evangelically good workes as if he confesse his sinnes and do execution upon his sinnes if hee make satisfaction for his trespasses to men if he reforme himselfe or his houshold or his charge these and the like are all good workes 2 Chron. 19.3 Fourthly to suffer for a good cause is reckoned in the number of good workes as to forsake father or mother house or land wife or children liberty or life for Christs sake and the Gospels it is in the number of those good things that shall have a good reward Mat. 19.29 Ier. 31.16 Ruth 2.11 12. Fifthly workes of mens particular callings whether in the Common-wealth or Church or family or any vocation or trade of life so workes of Justice are good workes and to obey Magistrates is called well-doing vers 14. of this chapter so to preach the Gospel is a good worke 1 Tim. â— 1 So in the family for parents to bring up their children well is a good worke 1 Tim. 5.10 yea the labours of servants in the family are such workes as shall have reward of God as well as workes of piety Esa. 6. Col. 3. Sixthly workes of mercy are good workes whether it bee spirituall mercy to instruct admoniâ—h or reprove or comfort Psal. 140. or whether it be outward mercy in giving lending visiting defending the poore or the like All confesse these to be good workes Act. 9.16 But that almes may be a good worke these three rules must be observed First that it be given of goods well gotten else no good workes Secondly that he that gives it have a good eye to distribute where there is need for to keepe a good house and to entertain russians and drunkards and gamesters is not a good work nor hospetality because here is not a good eye Thirdly almes muâ—t be given to a good end not for the praise of men or to merit thereby Mat. 6. Thus of the kinds of good workes The questions follow Quest. 1. How can any workes done by any man in this life be accounted good seeing there is none that liveth and sinneth not yea all our workes even the workes of the most righteous are as a menstruous cloth Esa. 64.6 For ansâ—er hereunto I say It is true that if God looke upon the best workes of the most godly in this life and examine them by the rigour of his covenanâ— which he called His covenant of workes then no flesh living can have comfort of his workes but all will appeare lothsome as a menstruous garâ—ent But the workes of the beleeving Christians are otherwaies to bee considered of for First they are tried by the covenant of grace by the benefit of which covenant he is delivered from the rigorous perfection of the Law his uprightnes is accepted instead of perfection he is now no more under the Law but by Gods grace and acceptation his workes are taken as if they had been perfect Secondly he hath the benefit of Christs intercession who presenteth his workes before God covering the evill of them and tendring them to God who accepts
in particular concerning the sinne of speaking evill of the godly and the point is That Gods gracious visitation doth cure that disease exactly Hee will never raile any more that is truly gathered unto God in his day of visitation It is possible Christians may speake evill one of another in particular and it is lamentable when they doe so but that is upon supposall of particular faults in those of whom they speake evill But that a man should speake evill of godly men in generall because they are godly with desire hee might finde them evill doers is a vice not found in such as are truly called And therefore let such as are guilty of that sin of speaking evill of good Christians because they follow goodnesse know That their day of visitation is not yet come Verse 13. Submit your selves to every ordinance of man for the Lords sake whether to the King as superior FRom the thirteenth Verse of the first Chapter to the ninth Verse of the third Chapter is contained matter of exhortation and the exhortation is either generall or speciall The generall exhortation concernes all Christians and hath beene set downe from the thirteenth Verse of the first Chapter to the end of the eleventh Verse of this second Chapter Now those words and those that follow to the ninth Verse of the next Chapter containe speciall exhortations which concerne some Christians onely namely subjects servants wives and husbands Of the duty of subjects hee entreats from Verse 13. to Verse 18. Of the duty of servants from Verse 18. to the end of this Chapter of the duty of wives in the seven first Verses of the third Chapter and of the duty of husbands in the eighth Verse of that Chapter So that the Apostle having taught all Christians before how to behave themselves in their generall calling hee now undertakes to teach some sorts of Christians in particular how to order themselves in their particular callings and so hee teacheth them in some things that concerne the Politickes and in some things that concerne the Oeconomickes Unto order in a Common wealth belongs the duty of Subjects and unto houshold government belongs the duty of Servants Wives and Husbands From the coherence and the generall consideration of the whole exhortation divers things may bee noted before I breake open the particulars of the Text. 1 The Word of God must bee the warrant of all the actions of our life it not onely gives order about the businesses of Religion but it prescribes matter of obedience in all our conversation it tells us what to doe in our houses and in the Common wealth as well as what to doe at Church which shewes us the perfection of the Scripture Theologie is the Mistresse of all Sciences it perfects the sound knowledge of the Ethicks Politickes or Oeconomickes and it should teach therefore in our callings whether generall or particular to seeke warrant from the Word which warrant wee may finde either expressed particularly or else implyed in generall directions and withall wee should take heed that wee make not more sinnes in any estate of life than are made in Scripture and so not affright or disquiet our selves with vaine fears that way 2 The Apostle would have Christians in a speciall manner carefull that they offend not the lawes of the Princes of this world this appeares in that hee enjoines them the duties of subjects first and in that they doe teach them the duty of submission both in this and other Scriptures with great force and 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 divers and many why Christians should bee above all men carefull to keepe the lawes of Princes first because by breaking the lawes of men they sinne against God Secondly because evill minded men have 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 be provoked it may cause a generall trouble of the Churches the offendors many times suffer not alone but many others upon displeasure raised by them Fourthly because if earthly Princes bee good the carefull obedience of their Subjects may incourage them to be great helpes to Religion even to be Nursing-fathers and Nursing-mothers to the Churches 1 Tim. 2.2 Fiftly because perversnesse and contempt and carelesse neglect of the lawes of Princes many times proves scandalous and Wee 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 have beene cast backe and professe that therefore they abhorre such people because they observe their disobedience against humane government either through indiscretion or nice scruples or perverse wilfulnesse The use may be to reprove the carelesnesse of many Christians this way and that for divers offences as first for sluggishnesse in not studying the Lawes of the Countries where they live Some Christians have a secret jealousie against the Lawes of men and doe in heart thinke meanly of them and unlesse the equity of the Law stare them in the face they doe without any further consideration securely cast aside the care of it and rush into the breach of it Secondly divers Christians doe much sin against the holy desire and direction of the Apostles in the intemperancy of their words when in ordinary discourse they speake with much scorne of the observation of the Lawes of men which they understand not A Christian that will not study to be quiet in respect of the Lawes of men is a singular plague to the Church where he lives Doct. 3. We may hence note that it is necessary for Ministers often to teach their hearers their duty to Magistrates to shew the power that Princes have to make Lawes to governe them by And this is fit to be noted because of the strange weakenesse and perversnesse of some Christians that are much offended with their Teachers if they fall upon doctrine of this nature with any application to the times they mistrust them or censure them to be temporizers and to speake out of flattery or wilfulnesse or the like corruption of conscience I speake not now of such Ministers as pleade the rights of Princes onely for their owne ends or in such a manner as they discover an apparent hatred of godlinesse it selfe for these are worthy to bee blamed but even of such Ministers as prove the rights of Christian Princes with compassion and love and meeknesse without provoking or reviling tearmes even these I say are mistrusted and censured though we heare and see in other Scriptures that they are bound to prove and defend the authority of the Magistrate in any thing wherein it is unjustly questioned Doct. 4. It is necessary wee should first bee taught our duty to God and those
that Every soule must bee subject and therefore if Church-men have soules they must bee subject to the higher Powers Thirdly because Princes have executed their authority over Câ—urch-men whereof wee have manifest examples in the Word as David appointed the orders and offices of the Levites Salomon put downe Abiathar from the Priest-hood Iosiah burned the very bones of the Priests upon their Altars and also purged the Temple and restored the Passeover Christ himselfe was subject to the authority of Princes hee gave tribute and appeared at their Tribunall Paul was subject and appeared before the Magistrates and used their power when hee appeal'd to Caesar 3. Thes. 2. Fourthly there is manifest reason for it for if Church-men bee citizens or members of the Common-wealth then they must bee subject to the Rulers and Lawes of the Common-wealth Fiftly the doctrine of the purest times since the Apostles is agreeable hereunto for Chrysostome upon the thirteenth to the Romans avouches it that Priests and Monkes yea Apostles Evangelists and Prophets must be subject to secular Powers And Bernard reasons out of that place thâ—s If every soule must bee subject then yours also that are Church-men who hath exâ—epted you from this All If any man goe about to except you hee goes about to deceive you And Pope Gregory acknowledgeth the Emperour Maurice as Lord of him and the Clergy They object that the ecclesiasticall government is greater than the secular jure divino and therefore Church-men ought not to be subject because the Superiour ought not to be subject to the Inferiour Ans. The ecclesiasticall government is superiour to the secular government and it is inferiour to it it is superiour in respect of the rule over themselves in the things of the kingdome of heaven by means appointed of Christ viz. the Word and Sacraments c. but it is inferiour in respect of civill subjection in the obedience or submission that concernes body and goods The Prince must bee subject to the Church in matters of faith and godlinesse and the Church subject to the Prince in matters of this life and civill subjection How farre Princes have power in cases ecclesiasticall will bee shewed afterwards They object that divers Councels doe except the Clergie from the Barre and Tribunall of Princes and divers Popes have discharged the Clergy of such subjection Answ. Councels and Popes cannot decree against the Word of God besides they judge and determine in their own case for what were the Popes or Councels but Clergy-men Moreover the Popes assumed a power to themselves which was never given them for they were so farre off from having power to free their Clergy that they had no power to free themselves 2. Thes. 2.7 They object againe and say that it is absurd the sheep should rule and judge the shepheard Princes are but sheepe and Priests are the shepheards Answ. Magistrates are not sheep in all things but in spirituall things in matters of faith and so Ministers are shepheards to feed their soules but in civill things the Magistrate is the shepheard and the Clergy-men sheepe because citizens or subjects But they say that Clergy-men are freed by priviledge from the Emperors and by the Lawes of the Empire Ans. If that be so then their priviledge is Iure humano not divixo Secondly they plead a false priviledge for in things in question they were never priviledged that is in matter of obedience to the Law or in matter of punishment in things criminall Thirdly if it were so then they are subject to Princes for hee that grants a priviledge is greater than hee to whom it is granted But the last and best answer is that Princes can grant no such priviledge Can a father free his sonne that hee shall not honour him or a husband free his wife that shee shall not bee subject to him No more can a Prince free his subjects from obedience or subjection because the subject is tyed by the Law of nature and by Gods Law which Princes cannot undoe Thus of the third point Fourthly when hee saith Submit your selves he doth not require them to submit those things to the pleasure of the Magistrate which are not theirs Every godly Christian hath some things which are not his owne but Gods and those he must not subject to the will of Princes as his Religion his Faith the Word of God the Sacraments his prayers for those are none of Caesars and therefore must not be given to Caesar. Thus of who or what must be submitted To every ordinance of man There are two senses given of these words some understand them of Magistrates themselves some of the Lawes of Magistrates It is not easie to tell how to restraine the text to either of these for both are true and the former included in the latter and the latter implyed in the former and therefore I purpose to handle the words according to the sense in both respects First then wee must be subject to every ordinance of man that is to all sorts of Magistrates And the Apostle seemeth to expound it when hee saith Whether it bee to the King or to the governours as importing that they were the ordinances he spake of before Now concerning Magistrates as they are here intreated of these things are to be noted First that Magistrates are an ordinance of men and so they are in divers respects because magistracy is a thing proper to men Secondly in respect of the end because it is ordained for the good of men Thirdly because the choise of the kinde of Magistrates hath beene for the most part left unto men for God hath not tyed all nations to a kinde of government but left them for the most part free and therefore some governed by Kings some by Emperors some by Consuls some by Dukes some by Princes or Earles or the like Fourthly because in the New Testament Christ did not at all imploy himselfe in settling any order for the corporall government of his Church in this world it being specially his intent for the raising of his spirituall kingdome and the ordering of the government that concerned the soules of men and their full subjection Onely we must take heed of one sinne here and that is that we conceive not the Magistrates are mans ordinance as if man appointed or ordained or invented them for that is contrary to expresse Scripture that calls all those earthly powers Gods ordinance they are by divine institution Rom. 13.1 2 3. Pro. 8.15 2 Chron. 19.6 Dan. 4.14 22. Ob. Hos. 8.4 it is said They made them a King but not by mee Sol. God disclaimes not the ordinance for hee himselfe had appointed Ieroboam to be King of whom the Prophet speaketh but he disclaimes the manner or the choise of him as it was done by the Prophet which chose him in a mutiny and without respect to Gods will Ob. Nimrod was the first that brought in Magistracy and he is taxed for it in Gen. 10.9 Ans.
The words are Nimrod was a mighty hunter before the Lord. Now these wordâ— have beene interpreted either properly thus He was a hunter of beasts before the Lord that is which beasts hee would sacrifice before the Lord or metaâ—horically that hee was the first that set up Monarchies of the thraldome appointing Lawes and a forme of Government and this hee did by instinct from God for the protection of the Church and Common-wealth against the injuries of those that dwelt neere them Secondly say that hee is in these words condemned as a hunter that is a tyrant as the word is taken Lament 3.5 Ierem. 16.16 Ezech. 32.30 c. and that it is added Before the Lord to note that he did oppresse men by manifest violence openly shaking off all feare even of God himselfe yet it followes not that his power was not of God the manner of getting it was evill but the power was good Thirdly it will not follow that Magistracy is evill or not of God because it had an ill beginning if it were granted that it did begin in Nimrod For so the translation of Ioseph into Aegypt and the Kingdome of Saul and Ieroboam c. should be evill and not of God for they had ill beginnings But lastly I answer that Nimrod was not the first beginner of authority or power or government though hee were of that kinde of Governours for there was a hunter both Ecclesiasticall and Civill before yea and there were Cities in the world before therefore there must needs bee government and Governours Cain built a City yea and God himselfe ordained Magistracy after the floud when he said By man shall his bloud be shed Genes 9.6 In short Nimrod was the author of the Babylonicall tyrannicall Monarchy not the authour of the Magistracy or civill authority over others Object Many Kingdomes and Officers are gotten by evill meanes Solut. So many men get goods by usury or robbery yet the things are of God Object But we see that Magistrates are chiefe and set up by men Solut. So the fruits of the earth are gotten in by the labour and care of men are they not therefore of God Ministers are chosen of men is not their calling therefore of God Second causes doe not exclude the first To conclude the Magistracy is the ordinance of men subjectively as it is enjoyed or borne by men and objectively as it is imployed amongst men and in respect of the end as it is for the good of men But the true word Creation or Ordinance shewes it is Gods worke or institution or appointment Secondly it is to be noted that we are bound to submit our selves to the ordinances that is to the office or calling or authority hee doth not mention the persons so much as the calling because oftentimes there is found in the persons vices and some causes of not obeying but in such againe wee must not consider the person but the ordinance or calling it selfe Thirdly we must submit our selves to their ordinances that is to all sorts of Magistrates Now all Magistrates may be distinguished either in respect of 1 Iurisdiction 2 or Religion 3 or Objects 4 or Affaires 5 or Office 6 or Adjuncts 7 or Dignitie First in respect of Iurisdiction some are superiour that they have none above them but God as Emperor King Dictator Senate c. or inferiour which is appointed by the superiour as are all inferiour Governours and Officers Secondly in respect of Religion some are beleevers as David some infidels and so are either such as persecute Religion as Herod Iulian or tolerate it as Trajane Thirdly in respect of Objects some are Togati Governours some are Armati Marshall men Fourthly in respect of Businesse some are Councellours some Senatours some Judges c. Fifthly in respect of Office some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law-givers some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law-keepers as Justices and the like Sixthly in respect of Adjuncts some are lawfull and just and good Magistrates who come by their power by lawfull election or succession and doe exercise it well others are are unlawfull or bad Magistrates as having in respect of the manner attained their places by unlawfull meanes or doe exercise their authoritie with cruelty or partiality or the like Seventhly in respect of Dignitie some have dignity and not authority as such as enjoy the titles of Dukes Earles Lords Knights Esquires or Gentlemen some have dignity and authority also as such of any of the former kinde or the like as are likewise called to any office of rule and goveâ—nment or service Now wee must bee subject not alone to the King or Superiour but to governours under them as the Text shewes We must be subject to Prince that are Infidels as well as to Christian Princes for such were the Magistrates for the most part when the Apostles writ So we must be subject to unworthy or vicious or tyrannous Princes as well as to godly and vertuous and loving Princes which the word here translated Ordinance imports for it signifies creation And so Magistracie is a creation in divers respects First because God was the author of it as he was of the world Secondly because Magistrates are raised beyond expectation Thirdly because many times God as a righteous Judge suffers many mâ—n to get into high places of honour and authority that have no worthinesse or fitnesse or stuffe in them more than hee would have to rule or furnish it selfe even to such Magistrates also must we submit Onely for the last distinction there is a difference for such as excell onely for titles of dignitie and have not authoritie wee must reverence and shew as civill respect unto them as belongs to their places but we are not bound to submit our selves to them by way of obedience for that is due only to such as have authoritie as well as dignitie Thus of subjection to Magistrates subjection to the lawes of Magistrates followes Concerning the lawes and ordinances of Magistrates two things may hence be gathered First that we must subject our selves to such lawes and ordinances as men that are in authority doe make wee are bound to this subjection even to mens lawes that we are bound the very words of the Text prove howsoever or in what respect wee are bound is to bee distinctly considered For mans lawes doe not binde as God's lawes doe for God's lawes doe binde not onely the outward man but the inward man also even the very consciences more distinctly and particularly The lawes of men binde onely the outward man properly for God reserveth the conscience of man onely to his owne command Now whereas the Apostle saith Rom. 13.5 Wee must obey Magistrates not onely for feare but for conscience it is thus to bee understood First that men are not onely driven to obedience of Magistrates for feare of punishment but even by their owne conscience ever testifying that they ought to obey them Secondly
that the conscience is bound to obey Magistrates by the vertue of God's Commandement that requires this obedience of men not simply in respect of the lawes of men Secondly that we are bound to obey every ordinance of man that is all sorts of lawes made by men This needs explication for it is evident by divers examples in Scripture of godly men that have refused to obey in some cases and the Apostles have left a rule Acts 5. that in some cases it is better to obey God than man And therefore I would consider of it distinctly in what things they have no authority to command and in what things they have authority For the first In some cases Magistrates have not authority and if they doe command we are not bound to obey For every Magistrate stands bound himselfe to looke to it that he transgresse not in these cases He is bound to the law of nature as hee is a man and to the law of God as hee is a Christian and to the fundamentall lawes of the Kingdome as hee is a Prince or Magistrate so that hee must make no lawes or ordinances against any of these Lawes especially he may command nothing forbidden in God's Word nor forbid any thing that is commanded in God's Word some instances will be given afterwards For the second In what things they may make lawes there is no question in these cases I now maintaine as if they make lawes in meere civill things for the good of the Common-wealth there is no doubt but wee must obey the expresse words of the Text require our submission and so iâ— they make lawes to enjoyne their subjection to doe such things as are commanded by God in Scripture or to forbid the doing of such things as are expresly condemned in God's Word There are other cases that have been by men of diseased minds doubted of but yet submâ—ssion is by the Word of God required in them as well as in other cases For instance Men ought to submit themselves in these cases following as first in civill things if mens lawes be in some sort injurious as in matter of mens goods A Prince makes lawes to lay too heavie taxations upon the subject yet the subject must submit and therefore the ten Tribes did sinfully to refuse Rehoboam and rebell against him for that reason If any object that Naboth did not yeeld to Ahab when hee desired his Vineyard I answer first that some difference must be put between the occasions of Princes I meane their desires and their lawes the inordinate desires of Princes are not alwayes necessarie to be fulfilled Secondly Naboth was tied by the Law of God to keepe his inheritance for God had tied every man to keepe his ancient inheritance and to marrie within his Tribe that so it might bee cleerely manifest of what stocke the Messias should come Lev. 25.23 Num. 36.7 9. But this was an ordinance peculiar to the Jewish government Secondly in Church-matters the Magistrate may command and the Subject must obey Now because many questions are moved about the Magistrates authority in Church-affaires and about Church-men therefore I will here proceed distinctly and shew first what they cannot doe about Religion and then what they may doe These things they cannot doe that is they have no power or authority to meddle in them as First the civill Magistrate hath no power nor authority to execute the office of the Church-Minister he may not preach in the Church or administer the Sacraments or execute the censures of the Church Heb. 5.5 1 Cor. 7.10 The presumption of Ieroboam and Uzziah herein was punished 1 Kings 13. 2 Chron. 26. Secondly hee hath no power to make lawes that shall binde men to beleeve his devices as matters of faith and doctrine for these things depend upon the will of God not of Princes Thirdly hee hath not power to bring in any idolatrous service into the Church as a part of Gods worship Esay 29.13 Mat. 15.19 And therefore Ieroboam was condemned for the Calves and Ahab for Baal and Ahaz for the Altar of Damascus and all the Kings for the high places Fourthly hee hath no power to set up a Ministery in the Church that for the substance of the calling was not instituted by Christ Ephes. 4.11 12. Heb. 5.5 All Ministers of the Gospell have their mission from Christ. Thus of what they cannot doe what they can and ought to doe followes For it is certaine that in many things the Magistrates authority may and ought to bee extended in spirituall things for the good of the subject and therefore in respect of Religion they are said to be nursing fathers and nursing mothers The Apostle saith Rom. 13.5 of the Magistrate He is the Minister of God for thy good Now the good of the Subject is not onely a civill good done civilly but done spiritually a spirituall good which is the greatest good of the Subject and therefore to bee most sought for by the Prince And as in respect of their civill good he must provide that justice may flourish in the Common-wealth so in respect of their spirituall good hee must provide that Religion may flourish in the Church and to this end First he may and ought by his lawes to enjoyne the profession of the true Religion and the confession of faith according to the Word of God Secondly he may and ought to provide to the uttermost of his power that the Churches may be furnished with able Ministers and that they likewise may have power to call and ordaine other Ministers and dispose or depose as may be best for the good of the Church Thirdly he may and ought to provide by his lawes and order that the Word of God may be sincerely and purely taught and the Sacraments rightly administred and the censures of the Church executed according to the Word Fourthly he may and ought by his lawes to forbid and accordingly to punish blasphemies heresies idolatrie sacriledge and the like Now that the godly Princes have had power in these and the like cases about Religion is plaine Moses by the appointment of God gave order to Aaron and the people in the businesse of Religion Iosua appoints circumcision Iosh. 5. proclaimes the law of God Iosh. 8. renewes the covenant with God Iosh. 24. David disposeth of the officers about the Tabernacle 1 Chro. 23. and brings home the Arke 2 King 6. Salomon dedicated the Temple Asa the King made such a law as this that whosoever would not seeke the God of Israel should die Ezechias brake downe the brazen Serpent 2 Kings 18. commanded the Priests to cleanse the Temple 2 Chron. 29. and to celebrate the Pasâ—over and commanded the Levites to help the Priests because the Priests were not then cleane 2 Chron. â—0 Iosias destroyed the Idols sent his Princes to see to the restoring of the House of God appointed the Priests to their Ministeries in the Temple c. 2 Chron.
what we learne at Church is for the most part to bee practised at home Many have little occasion of practice abroad Sixtly because the comfort and contentment of mans life lieth much in this How are the lives of many men made uncomfortable by disordered servants wicked children idle froward vicious wives God gave the woman at the first as a speciall help to man to shew that at home the chief help of his life was to be had Use. The Use should be therefore to teach Christians in their severall places in the family to make conscience of their dealing both to know it and to doe it as ever they would have God to come to them and dwell with them Psal. 10.1 2. and as they desire to be no hypocrites in Religion for such as make no conscience of doing their duties in the family whether themselves wives servants or children are not sound Christians they are but hypocrites They are not compleat Christians that are not good at home aswell as abroad they walke not in a perfect way Psal. 101.2 And besides till domesticall disorders be redressed the family will never be established Pro. 14.3 Secondly it is to be noted that Inferiours in the family are either onely or first or with most words charged about their duties as here servants and not masters and servants and wives with many words and there may bee divers reasons assigned of it 1. To preserve order God hath subjected the Inferiours to the Superiours and the Superiour in a family is Gods Image the Lord is therefore carefull to preserve his authoritie The Superiours receive lawes from God but not from their Inferiours The Inferiours are to learne their dutie without prescribing lawes to their Superiours 2. Because the disorders of Inferiours are for the most part most dangerous to the troubling of the family because the businesses of the family are done by their hands the Superiour providing for the common good by common instruments If the Master of the family bee never so godly-wise yet oftentimes the family may be destroyed by wicked servants and vicious wives Pro. 14.1 3. Because faults in the Inferiours are most scandalous against Religion especially where the family is unequally yoked as if the Head of the family be an unbeleever and the Members beleevers disorder in the beleevers is most extremely scandalous 4. Because if the Head of the family be disordâ—ed the orderly behaviour of the Inferiours may bring him into order and win him both to Religion and good order at home A conversation with fear in wives may win their husbands as chap. 3.1 2. of this Epistle 5. Because God would hereby shew that the Inferiours must alwayes doe their duties before they looke after the duties of Superiours they must be first served 6. By this course the Apostles did labour to intice the Gentiles to Religion by letting them see how carefull they were to breed goodnesse and love in their wives servants and children and the Apostles did wisely in so doing because it is a greater gain to Religion to gaine one master than many servants because such a master may doe more good The Use should be therefore to interest the obligation upon the consciences of wives servants and children and even the more they see that God saith unto them the more they should be carefull of their duties and ever the more desirous they see the Lord to bee to have them live without offence the more abominable they should account it to dare to offend still and if they have not masters or husbands they should strive to be good themselves before they complaine of the fault of their Superiours and should thinke with themselves If I were a better wife or servant I should finde my husband or servant better to mee Thus in the generall The first thing then the Apostle gives in charge concerns servants from verse 18. to the end of this chapter where observe First the proposition enjoyning servants to bee subject to their masters verse 18. Secondly the exposition shewing both how they should be subject viz. with all feare and to what masters viz. not only to the good but to the froward verse 18. Thirdly the confirmation of it by three reasons viz. from the consideration 1. Of the acceptation of such subjection with God verse 19.20 2. Of their calling verse 21. 3. Of the example of Christ which is urged 1. For the use of servants verses 22.23 2. For the use of all Christians by digression verses 24.25 First then of the proposition where we are to consider first the persons charged Servants secondly the duty imposed be subject thirdly the persons to whom they owe it to your Masters Servants Two things are to be inquired into about servants First the originall of their estâ—â—e and secondly the bond that ties them to this subjection There are servants of God servants of sinne servants of men It is the servants of men that are here meant Servants of men are not all of one sort neither For first such as apply themselves to satisfie the unreasonable humors of men are said to be servants of men and condemned 1. Cor. 7.23 Secondly such as make themselves beholding to other men through their pride are forc't many times to become their servants Thus the borrower is a servant to the lender Pro. 22.7 Thirdly such as imploy their estates or bodies for the honour or preservation of their superiours are said to bee servants thus subjects serve Princes 1. Sam. 8.17 Fourthly such as imploy their labours and spend themselves for the common good are said to be servants thus Ministers are the peoples servants 2. Cor. 4.5 1. Cor. 9.19 But none of these are here meant These servants are domesticall servants such as are under the yoke of particular Masters in a family Those servants in the Apostles time were of two sorts some were bond servants such as were bought and sold in the markets over whom the Masters had absolute and perpetuall power some were hired servants that did serve by covenant and contract as servants do now for the most part with us Concerning these it may be inquired how it comes to passe that men that by creation have the same nature with other men should in their condition be abased to so low and meane estate as to serve them that are in nature alike to them This seemes to be a grievous inequalitie and therefore first to be searched into for the originall and causes of it It is out of doubt that before the Fall if man had staied in his Innocency there had beene no servitude because all men had been made after the Image of God both for holinesse and glory and so had been on earth as the Saints shall be in Heaven The first cause then of subjection and servitude was the confusion and sin of our first parents brought upon the world the earth being cursed for mans sake A necessity of toylesome â—â—bour lay upon men
and so from the advantages or disadvantages of particular mens estates did arâ—se the freer or harder condition of some men Besides this sin had so confounded the very dispositions of men that through the inequality of naturall temper or care of education some men are made more fit to governe and others to be governed Secondly as a monument of Gods Justice it is observed that some whole nations of men have been in their very naturall inclination onely disposed to bondage being destitute of all gifts to rule or governe as it is noted by the Muâ—covites and some other nations who for the most part at this day are servants yea slaves by nature Thirdly in other nations many men become servants not by nature but by necessity as being taken in mercy and thus among the Latines came up the name of servants being servi because they were servati preserved from slaughter in war and mancipia because they were manu capta things takâ—â— by force of armes Fourthly the horrible sinnes sometimes of the Ancestors brings beggery and so servitude upon their posterity as the sinne of Cam made Canaan a servant of servants Gen. 9.25 So doth treason whoredome riotousnesse and prodigalitie of many parents undoe their whole posteritie and leave them in a necessity of serving Fiftly wicked children for their disobedience to their parents are many times brought not only to be servants but as was noted before of Cam to be servants of servants Prov. 17.2 Sixtly many men are brought to a morsell of bread by their owne disorder and wickednesse of life sometimes open sins sometimes secret sins bringing this curse of God upon them For men became servants only to gaine by their service the knowledge or state of some science art or trade as many apprentices doe Seventhly sometimes God by his hand doth abase some men onely as a triall if they fall into poverty and so to the necessity of working for others by no sinfull courses of their owne but by the inevitable hand of God as by pyracie shipwrack fire theeves or the like and these are so humbled either to warne others and shew the power of God or to bring them to repentance or else for triall of Gods grace in them Eighthly some men are brought to this misery by the cruelty and unjust dealing of other men and so that power the Masters tooke over their bondmen to dispose of their very lives was not of God or Nature but meerely an oppression For why should they have power to take away life that could not give it And so many a man is brought to poverty and servitude by oppression and cruell Landlords or by the fraudulent dealings of other men that falsifie their trust or coozen them in bargaining Now the servants brought to this condition by any of these meanes must be subject to their Masters and this is of divine institution For God himself hath bound them to it by the first commandement and so the subjection of servants is a morall and perpetuall ordinance Uses The Use of all this may be divers For First it should teach all sorts of men the more to hate and flee from sinne which hath brought these miseries upon such multitudes of men Secondly it should teach Masters to use their servants respectively For though they be servants yet they are men made after the Image of God and they are the best part of their possession For other things they possesse are without life and servants are the living instruments of their commodities Thâ—s wise and godly meâ— in Scripture were wont to account it the best part of their possessions that they had men servants or maid servants Thirdly it should teach servants especially two things the one is humility they should runne a race fitted to their condition they should conquer pride and aspiring remembring that God hath abased them The other is they should keep themselves in their places and callings and not shake off the yâ—oke by running away c. seeing God hath taken them bound to serve But the former is most proper to this place Seeing they are but servants they should be content with such diet apparell labour and usage as is convenient to their condition Fourthly it may serve for great humiliation to such servants as are wicked men These are of three sorts some of them were brought to this condition by their owne wickednesse of life some of them are wicked servants too as well as wicked men some are tolerable and sometimes profitable servants though evill men all are in ill case For this is but the beginning of evill to them if they repent not For if they live in their sinnes as they serve men now they shall serve divels hereafter and so their bondage shall be invested upon them without end Quest. But seeing many godly men and women may be servants how may a godly Christian comfort himself in this estate of abasement Ans. Though it be an outward misery to be a servant yet there are many consolations to sweeten the bitternesse of this abasement First because extremities of bondage are removed from servants with us for the most part so as their service is but for a time and voluntarie too to hire themselves to whom they will and Masters have not power of their lives Secondly because their calling is acknowledged for a lawfull calling by God Thirdly because God hath bound Masters by his Word to use them well and the lawes of Princes provide punishments for unreasonable Masters Fourthly because Christ hath redeemed them from the spirituall bondage of serving the Law and the divell and Gods Justice so as he is Christs freeman Fiftly because though his body be subject yet his soule is free and not subject to any mortall creature Sixtly because their Masters are their brethren in Religion Seventhly because God hath provided by his unchangeable Law that one day in seven they shall rest from their labour Eighthly before God there is neither bond nor free but all are one in Christ Gal. 3.28 Col. 31.11 Ninthly because all the benefits of Religion whether inward or outward belong to servants as well as to Masters 1. Cor. 12.13 Tenthly because the very work that servants doe in their particular calling is accepted of God as obedience to him as well as the performing of the duties of Religion God accepts their daily labour as well as he doth praying hearing the Word receiving the Sacraments reading the Scriptures fasting or the like Eph. 6.6 Eleventhly because they are freed in that condition from many cares seeing they have now nothing to do in effect but to obey in what is appointed 〈◊〉 which is a great ease to a minde that desires to see what he hath to doe to please God seeing now only one thing is necessary which is to obey in what he is commanded and directed Twelfthly because he shall not only have wages from men but from God also Eâ—hes 6.8 Lastly becâ—â—â—e there shall be no
murderer is in a fearefull case but thou art a murderer therefore thou art in a fearefull case Now that that reason which concludes thus in him is his conscience is most apparent For the minde gives only the first part of the Syllogisme which is that a murderer is in a fearfull case or that the minde sees either by the naturall principles planted in it or by the Scriptures The other branch the conscience takes out of the memory that is that thou hast committed murder Now the concluding of both and applying them to the murderer is the proper work of conscience conscience is that within us that so concluds upon our actions Now for the definition of conscience omitting the diversity of frames given by divers men I expresse that which I take to be the cleerer and fullest to shew us what it is Conscience is a divine faculty in the soule of all reasonable creatures applying the principles or propositions of their minde in their particular actions either with them or against them I say it is a faculty to note that it is more then the act or the habite of the minde judging or determining For acts and habits may be lost but conscience cannot Besides the Scriptures shew that conscience doth act as it excuseth or accuseth and therefore must be a faculty it selfe and not the act of a faculty I say a faculty in the soule because I dare not assigne it or confine it to any part of the soule as they doe that make it a part of the understanding for the understanding hath no parts properly and to make it a part Analogically is not to be borne in a definition as Logicians know I say moreover it is in all reasonable creatures to note that beasts that have only a sensitive soule have no conscience And whereas God also is no creature therefore he hath no conscience For God being holinesse it selfe needs no faculties to governe himselfe by nor any conscience to witnesse or prompt him And I say it is in all that none might imagine that some men have a conscience and some have none For every man hath a conscience either good or bad Secondly the proper worke of conscience is imported in the other words of the definition viz. applying the principles of the minde For the understanding whereof we must know that there are certain notions or frames of truth planted in the minds of all men being infused by God as a naturall law in their minds shewing what is good or evill and those principles are increased in the mindes of such as have the benefit of the Scripture more or lesse according to the degree of their knowledge Now that which conscience doth is this it repaires to these formes of truth or light in the minde and takes such of them as concerne the businesse in hand and with the force of them either comforts or affrights men according as the occasion is Note that I say it is a divine faculty I wanted a fit terme to expresse my meaning for that I would â—â—ter I say that it is a wonderfull speciall faculty in us it is a most celestiall gift Conscience is so of God and in man that it is a kinde of middle thing betweene God and man lesse then God and yet above man So then Conscience concludes about a mans owne actions for if conscience trouble it selfe about other mens actions it is either the weaknesse or the errour of conscience and I adde particular actions because conscience never imployes it selfe properly about generals and lastly I adde for the successe or end it is either with a man or against him to note that conscience is such an Arbiter between God and us that sometimes it speakes for God against us and sometimes for us to God But that we may be more distinctly informed about conscience I therfore come to the second point which is to consider what conscience can doe or how it is imployed in us and conscience is imployed both for God and for man which worke I will consider first apart and then joyntly For God then Conscience works diversly and hath many offices under God and for God for it is Gods speciall spy set in the heart of man to watch him and his intelligencer and notary to set downe what man hath done it is Gods hand-writing the Law of God written in our hearts or rather worketh by the helpe of that body of the Law written by the finger of God upon the tables of mens hearts it is a co-witnesse with God Rom. 9.1 It is also Gods Lievtenant and a great commander placed within us that severely requires homage and service to bee done to God and especially diverts man from ill directing him in the carefull manner of serving of God for God will not accept any service that conscience doth not order 2 Tim. 1.3 It is a taster for God in point of doctrine of Religion for all doctrines must bee brought to the conscience to bee tried whether they bee of God or no 2 Cor. 4.2 And finally it makes a man endure grief and suffer wrong for God and his glory as this Text imports For man conscience is many waies imployed as first it is imployed in viewing and surveying the things of man especially the hidden things of man and here the power of conscience is wonderfull For other creatures may see the things without them but have no power to see the things within them only man he hath a knowledge reflexed The eye of a man too can see other things but without a glasse it cannot see it selfe But now conscience can discerne it selfe and the whole actions of man and so it differs from science or the knowledge of the minde for to know other things is science but to know our selves is conscience The soule then by conscience knowes it self it views the thoughts memory affections of the soule and can tell what wee thinke desire love feare hate c. Secondly in matters of Religion conscience is specially imployed for instance both in the Word and the Sacraments For the Woâ—d the mystery of faith even all the grounds of Religion they are laid up and are in the keeping of conscience 1 Tim. 3.9 And in Baptisme where as God makes a covenant with us and likewise requires a restipulation or promise on our part conscience is herein imployed and without conscience God will do nothing in the businesse It was the forme in the Primitive times that the party which was to be baptised was to be examined before God whether he did beleeve tâ—e question was Credis Doest thou beleeve And he was to answere Credo I doe beleeve Now this answer God would not take unlesse the conscience would say that hee did beleeve as hee said this is the answer A good conscience is mentioned 1 Pet. 3.21 Againe a good conscience serves in all the offices of our life or affairs even in all things to be a
refuse certaine meates and dayes the Conscience erred in judging those meates and dayes to bee unlawfull to be observed and used and yet hee calls them that were so led by an erring Conscience hee calls them I say brethren But when we speake of an evill Conscience we meane Conscience unregenerate As a man may have sinne in him and yet be a good man so may Conscience have blindnesse in it and yet bee a good Conscience The signes of an unregenerate Conscience may be gathered from the differences of evill Consciences The signes then of an unregenerate still Conscience are these First when it is quiet in the committing and after the committing of knowne sinne whether open or secret For open sins as for drunkennesse swearing lying profanation of the Sabbath and the like the Conscience cannot be good when these or the like open wickednesses are committed and so when it is quiet notwithstanding secret whoredome or filthinesse of any kinde or continuall wickednesse in the thoughts or desires that Conscience that can abide a soule heart is a wicked Conscience Secondly when it excuseth for doing notorious evils and so they have evill Consciences that could trouble and persecute even to the death godly men and yet thinke they did God good service Iohn 16.2 The signes of an unregenerate stirring Conscience are these First when the Conscience serves onely to tell ill newes when it serves to tell a man onely of his losse by Adam or the Law but never comforteth him by bringingâ—in any evidence of Gods favour in Christ. That Conscience that terrifies without Christ that is without mixing any of the comforts of the Gospell in Christ is an evill Conscience the speciall property of a good Conscience is to excuse and comfort and therefore that Conscience that doth onely accuse is an evill Conscience Secondly when the Conscience flees from the presence of God as did Adams Conscience after the Fall and this the Conscience discovers when it dares not stand before the discovery of the Law of God not dares abide a powerfull Minister that speakes to the Conscience of the hearers and ransacks them Thirdly when the Conscience languisheth about questions that tend not to edification and raiseth the strength of zeale and all the power of it about things that are lesse necessary either unto faith or practice And this was the case of the Pharisees Conscience that spent all their zeale about lesse matters and neglected the waightier things of the Law And this is the case of all such Christians that are zealous with a fiery zeale about circumstances or the estates and businesses of others and neglect the maine things of substance that concerne their owne sanctification assurance or salvation Fourthly when the Conscience is for men and not for God when the motive that raiseth and incourageth it is the praise of men and not the praise of God This also was the case of the Consciences of the Pharisees for the Conscience in them was busie and did require good duties but the respect was still the praise of men whereas a good Conscience is for God above all Fiftly when it will accuse onely for grosse evils and those knowne to others and not for lesse and secret sins to be repented of Sixtly when it will accuse onely in the time of adversity as in the case of Iosephs brethren Thus of the signes of an evill Conscience The misery that the men have that have an evill Conscience followes and they are miserable whether they have a waking or a sleeping Conscience The misery that comes from a waking Conscience is evill and may be two wayes discerned first by the tearmes by which it is called and resembled in Scripture secondly by the effects which it worketh really upon a man For the first An evill Conscience that is awake is in Scripture compared to a sting or pricke wounding the heart of a man It is likened also to a dog or a bloud-hound that lieth at the doore and having fresh sent howleth and barketh after the malefactor Gen. 4. It is likened as some thinke by David Psal. 51.4 to an evill contentious wife that is ever before a man chiding and brauling and as a moth secretly eats the garment so doth an evill Conscience eat up the heart of a man when others little see it Prov 25. It is like a dart strangely shot into a mans body Psalme 38. and it is compared to the boyling of the tumultuous sea Esay 57. and it is called a worme that dieth not but lieth gnawing and eating upon the heart of a man Esay 66. Marke 9. So that a man that hath an evill Conscience is like a man that is stung by a serpent or followed by a bloud-hound or vexed by a continuall-contrarious wife or that is hourely shot through with darts or that hath a living worme ever gnawing at his heart But that this may be more distinctly understood wee must take notice of foure effects of an evill Conscience usually The first is shame He that hath an evill Conscience is betrayed by his own blushing many times when his offence is secret yea a man feeles an inward shame in his owne heart disgracing and abusing him though he make no outward shew of it For though sometimes an innocent person upon the fulnesse of an aspersion may conceive shame as David did Psal. 44.15 yet it is usually the effect of an ill Conscience The second is paine and anguish of heart arising from the gnawing and stings of Conscience mentioned before which so continually burdens the heart that it takes away all contentment in any thing and keepes the heart in an habituall disconsolation and though the disease of melancholy may breed a sadnesse like unto it yet is there manifest difference betwixt this affliction of spirit and melancholy for the melancholick person usually can assigne no certaine reason of that sadnesse whereas Conscience when it stings a â—â—gnes the cause of it to be such and such things which bring noâ— only the shame of men but the wrath of God Besides melancholick sadnesse may be eased by physicke but this sorrow is not cured by any meanes but such as are spirituall The third is a strange kind of feare breaking the heart of a man and so subduing his courage that he is not able to sustaine himselfe against the impressions of vaine causes of feare A trembling heart is the effect of an ill conscience Deut. 28.65 Thus wicked men are said in Scripture to feare when no man pursueth them Pro. 28.1 and to be so faint-hearted as the sound of a shaken leafe shall make them fly as it were from a sword Levit. 26.36 and as it is in Iob The sound of feare is alwayes in his eares yea the terrours of conscience sometime so enrage upon the offender that no torments are like unto their terrours which sometimes are so great that they are hardly able to sustaine themselves but discover their horrible
curing it and putting life into it by sprinkling it with the bloud of Christ and love infusing or rather inflaming it with the heat of life All these things are requisite though I stand not upon the precise order of the working of every one of these Thus how conscience may bee made good Now I might adde a direction or two how conscience may doe her worke aright that is a good conscience and not doe ill offices in the soule Two things I say are of great use for the guiding of a good conscience First that in all her proceedings she must follow the warrant of Gods word Secondly that she doe not mistake in judging of particular actions she must bee sufficiently informed about our Christian liberty for unlesse the conscience discerne that wee are freed from the malediction of the law and from the rigorous perfection of obedience and have restored unto us a free use of all things indifferent and the like shee may be over-busie and troublesome disquieting the heart and restraining the joyes should refresh and support a man Thus of the meanes how conscience may be made good the signes of a good conscience follow First by the opposition it makes against the remainders of sinne in the godly It maintaines a constant combating against the law of the members having at command the law of the minde It doth not only resist grosse evils but even the most secret corruptions in the heart of man This Paul discerned in himselfe Rom. 7. of doing God service Secondly by the manner of exacting of obedience for a good conscience First doth incline a man to doe good duties not by compulsion but a man shall find that he doth them by force of an internall principle in himself Secondly it cannot abide dead works a good conscience abhors all cold and carelesse or luke-warm or counterfeit serving of God it puts life into all good dutes it exacteth attendance upon God in doing them Heb. 9.14 Thirdly it more respecteth God than all the world or the man himselfe and therefore will compell a man to obey against profit and pleasure and liking of the world 2 Cor. 1.12 Fourthly it requires an universall obedience it would have all Gods commandements respected and therefore Paul saith I desired in all things to live honestly Heb. 13.18 The allowing of one sin shewes the depravation of the conscience if it bee a knowne sinne and still tolerated As one dead flie will spoyle a boxe of pretious oyntment I say one dead flie though many living flies may light upon a boxe of oyntment and do it no great hurt so a godly man may have many infirmities and yet his conscience be sound but if there be one corruption that lives and dies there that is such a corruption as is knowne and allowed and doth by custome continue there it will destroy the soundnesse of the best conscience of the world and doth usually argue a conscience that is not good Fiftly a good conscience doth require obedience alwaies thus Paul pleads I have served God till this day It doth not command for God by fits but constantly Acts 23.1 A third signe is that a good conscience is alwayes toward God it still desires to bee before God it seekes Gods presence it reckons that day to be lost and that it did not live as it were when it found not the Lord or had no fellowship or conversation with God A good conscience is like a good Angell it is alwayes looking into the face of God Acts 23.1 Thus of the signes The benefits of a good conscience are many and great for First it is the best companion a man hath all the daies of his life it is ever with him and speakes good unto him and comforts him A man that hath no company needs not to be alone for he may converse with much delight with his owne conscience and it is the surest friend a man can have for it will neither hurt him by flattery nor forsake him for any carnall respects and being an internall agent is out of the watch of all outward hinderances and is alwaies a messenger of good things to a man and fits him and fills him with peace that passeth all the understanding of all men that want a good conscience Secondly it gives a man assurance of the best treasures it makes a man certaine of his salvation for a good conscience will not be quiet till it know the love of God and the promises of grace in Christ and the assurance that conscience gives is a better assurance than any man can have for his lands or any estate on earth because it is so highly honoured that Gods owne Spirit doth not disdaine at any time to witnesse with it and to it Rom. 8.15 16. Thirdly by reason of that new acquaintance and affinity it hath with the holy Ghost it brings us into a familiar friendship with God as being an immediat Agent with the holy Ghost in all things that concerne us for Gods Spirit treates with the conscience and the conscience treates with the Soule Fourthly it is a continuall bulwarke against the divell and all his fiery darts whether he tempt us to sinne or to feare and doubting for so soone as the temptation is cast in a good-conscience by her reasoning presently throwes it out reserving principles both of precept and promise alwaies in a readinesse to that end so as by contrarious reasoning within us it both hinders us from yeelding to sin and supports us against all doubts and feares Prov. 28.1 Fiftly against all afflictions and disgraces and reproches of the world a good conscience still comforts a man and makes him rejoyce by the force of the testimony thereof 2 Cor. 1.14 So as it is most true that a good conscience is a continuall feast he never fares ill that hath a good conscience Psal. 7.8 Acts 24.16 Rom. 9.10 Sixtly and the greater is the comfort of a good conscience because it will comfort us and stand by us and for us when all other comforts faile It will never leave us in sicknesse or in death and so is better than a thousand friends or wives or children yea it will goe with us to the Judgement feat of Christ with this assurance that as a good conscience speakes to us now so will Christ speake to us at that day Rom. 2.16 Thus of the sorts or kindes of consciences The last point is about the bond of conscience what it is that can binde a mans conscience and the doubt ariseth from this and other Texts because here a servant is bound in conscience to submit himselfe to a froward master both to his command and to his punishments and other Scriptures speake of his obedience to superiours for conscience sake For answer hereunto we must know that God and his law have power simply and absolutely to binde conscience that is to urge it to require obedience of a man or to accuse
if he obey not or to excuse if he obey As for the authority of masters or other superiours it cannot reach to the conscience properly for they have no power to command or punish conscience but that which ties conscience to submit unto them is the commandement of God in his Word in this and such like places And therefore hence wee may learne the difference between the power of mens lawes and the power of Gods Word which difference will further appeare distinctly in many things First men may make many lawes either ecclesiasticall or civill which bind not at all yea which we are bound not to keep as if they command a thing contrary to the Word of God and in that case it is better to obey God than men and conscience is first bound to God Acts 5. Dan. 3. Now all Gods laws binde Secondly if such as are next above us in authority command us any things contrary to the lawes of the supreme Magistrate to whom they and we are bound we are not tied to obey Thirdly mens lawes can only binde us to outward working or suffering they cannot make lawes or inflict punishment upon the hearts or mindes of men whereas Gods lawes enjoyne obedience upon the inward man as well as the outward and eternall punishment as well as temporary Fourthly the best lawes of men where they binde most binde not by any immediate power of their owne but by feare of Gods Word that enjoynes us to obey their lawfull authority Fiftly mens lawes ever binde with limitation that is with respect of the end of the law and the person of the law-maker and the offence of others and hereupon Divines say if mens laws be omitted so as the end of the laws bee not hindred that is that the Common-wealth be not damnified or other particular ends crossed or offence be not given as much as in us lieth or the law-giver be not despised or contemned the conscience may not accuse a man of sinne Sixtly some lawes of men are meerly penall note that I say meerly penall that is they are made about matters of lesse importance and not uttered precisely in commanding tearmes or so uttered that the Common-wealth is accounted by the law-giver to be sufficiently provided for if the penalty be inflicted Now he that is ready to pay the fine or the penalty and doth not transgresse but in some case of necessary respect he is not to be charged with sinne before God And thus of conscience and of the laying downe of the first reason The avouching of it followes in verse 20. Verse 20. For what glory is it if when you be buffeted for your faults you shall take it patiently But if when you doe well and suffer for it you take it patiently this is acceptable with God WHere the Apostle makes it good that the best praise is to suffer wrongfully First by affirming that it is no true glory for a man to suffer for his faults and endure it Secondly by shewing that to suffer patiently for well doing is a thing very acceptable to God That it is no true glory for a man to suffer for his faults that he endure it patiently he expresseth in these words What glory is it if when yee be buffeted for your faults you take it patiently Out of which words divers doctrines may be briefly noted Doct. 1. First that men of all sorts doe naturally affect glory 〈…〉 or reputation and are guided by it in their actions or sufferings even the meanest sort of men set before themselves something which they glory in and according to which they order themselves as here servants even of the worst sort too yea such as are faulty and so disliked and corrected yet will not be without something to glory in and that is as is here supposed to bee their patience in abiding blowes And this ariseth in man partly out of corruption of nature and pride that seekes to cover their faults with some thing they account to bee of praise and partly out of the force of some remainder of goodnesse in their natures that are not destitute of all desire of vertuous actions Which may serve for Use to all men in their carriage one towards another to avoide as much as may be the dishonouring and disgracing one of another for no person is so meane but he finds himselfe stung by disgrace And it may teach superiours to use praise and glory as a meanes to provoke and excite inferiours to obedience and care as being a motive that will work universally upon all natures Doct. 2. Usually men account that to be glory which is not vain-glory is taken for true glory by most men thus men mistake that place Their glory In Idols and Pictures Hos. 10.5 In Epicurisme and shamefull lusts Phil. 3.19 In the increase of meanes and power to sinne Hos. 4.6 7. In the gifts and power of other men 1 Cor. 3.21 In Russian-like pride or vain and strange apparell 1 Cor. 11.14.1 Pet. 3.5 1 Tim. 2.9 10. In mischief and malicious practices against the godly Psal. 52.1 94.4 In fraudulent bargaines Pro. 20.23 In a mans owne gifts of nature as wit strength memory c. Ier. 9.23 In the common graces of Religion as knowledge zeale c. Rom. 2.27 1 Cor. 4.7 In the praise sought and given by himself Ioh. 7.10 and 8.54 2 Cor. 10.18 In the merit of his owne workes Rom. 4.2 In the praise of men more then of God In strife contention and provocation of others Iames 3.14 Gal. 5.26 Phil. 2.3 In the falls of other men that are divided from them in judgement 1 Cor. 5.6 In earthly things as houses riches beauty honour pleasures c. 1 Pet. 1. 24. Isa. 48.16 So here some men account it their glory to suffer patiently though they be guilty and have deserved all they suffer And therefore we should be warned and directed in studying that which is true glory And if any aske what were indeed glorious I answer that spirituall riches are the best glory and therefore our soules are called our glory by an excellency Psal. 3.4 The best glory is within Psal. 45.14 And in particular it is true glory To be righteous and mercifull Prov. 21.21 To be humble and feare God Prov. 22.4 To know God Ier. 9.23 To live so sincerely as we may have the testimony of a good conscience 2 Cor. 1.12 To be exalted of God to the priviledges hope of his children Iam. 1.9 To have interest in the crosse of Christ Gal. 6.14 To be abased and truly humbled for our sins Iames 1.9 To abound in labours and sufferings for the Gospel 2 Cor. 11. and 22.12 To defer anger and passe by a trespasse Prov. 19.11 To suffer without fainting for Religion Ephes. 3.13 So here to doe well and suffer for it and endure it patiently this is a glory with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinning Doct. 3. The words may be rendred thus What
glory is it if sinning and buffeted yee take it patiently The word rendred Sinning signifies properly to erre from the way or misse the marke and so it shewes us the nature of sinne which swarveth from the direction of Gods Word that agreeth not to the way there appointed Where God hath appointed a way not to walk in it or to goe besides it is sinne and in what things God hath not in his Word appointed a way there men have liberty and they are to be reckoned indifferent and there are a world of such things Doct. 4. We may further note from the word sinning that where servants displease disobey and vexe their masters and will not do as they are bidden they sinne The holy Ghost useth the same word to censure the fault of a servant towards his master which is used to censure the fault of any man towards God Doct. 5. Servants that will not be corrected by words may bee corrected by blowes they may be buffeted Prov. 29.17 19. Doct. 6. Men many times inflict shamefull and sudden punishments for trespasses against them as here they buffet their servants And therefore how just is it if God for sinnes against him powre out exquisite shame and confusion upon wicked men that are impenitent Doct. 7. To suffer for our faults and not take it patiently is a detestable and hatefull vice in the judgement of all sorts of men Doct. 8. It is no true glory to be patient when a man suffers for his faults not but that patience is a duty and praise-worthy in all sufferings but it is no glory comparatively with theirs that suffer and are not faulty and besides it is no glory at all so long as the fault is not repented of while it remaines a fault and so it doth whilst men doe not judge themselves for it and reforme it it is no true praise to endure punishments For patience ariseth either out of a naturall defect of sense or judgement or else it is forced by feare of men or is directed to vaine ends as the applauses of men or the extenuating or hiding of their faults or the like Thus of the first part of the verse out of the latter part divers things may be also observed c. Doct. 1. Such is this evill world that a man may suffer evill for doing well Doct. 2. We must not be weary of well doing though we suffer for it Doct. 3. To suffer for wel-doing may befall any sort of men as here it is supposed to be the case of servants Doct. 4. It is by accident and not from the nature of wel-doing or any necessity that is absolute that men suffer for wel-doing it doth not necessarily follow that men must suffer alwayes or all sorts of men for goodnesse It may befall them it doth not follow that it must befall them and therefore the Apostle saith If you suffer Doct. 5. To suffer for wel-doing patiently is wonderfull glorious and acceptable before God Doct. 6. Many things may be gracious with men that are no whit regarded with God Doct. 7. To suffer for wel-doing when it is not patiently taken is not thank-worthy with God though the cause men suffer for be good yet they lose their praise when they use ill meanes to be delivered or carry themselves impatiently Doct. 8. To know that God favours us or accepts of what we doe will make a man endure strange things as here servants that were used many times little better than beasts yet endure it because it is at all times acceptable to God Doct. 9. Lastly it would here be noted that to suffer for any kind of wel-doing is acceptable before God though a man doe not suffer for Religion but for the duties of his particular calling as the case was here yet every such suffering is gracious before God Ver. 21. For hereunto yee are called for Christ also suffered for us leaving us an example that yee also should follow his steps THus of the first reason taken from Gods acceptation the same reason followes in the beginning of this Verse and that is taken from their calling and for these words For thereunto were ye called the sense is that unto patient suffering for well-doing they were tied by their calling if need did require Now God calls men to suffering divers wayes First by his decree for he hath here destinated men to be made like to his Sonne in suffering unjustly they were ordained to afflictions Rom. 8.29 1 Thes. 3.3 Secondly 〈◊〉 his Word or Law we are called to it because the Word of God doth require that we should take up our crosse and suffer for the truth as many Scriptures shew Thirdly by the worke of Gods grace when he make us againe new men in Jesus Christ for by the same calling that he calls us to be Saints he calls us to suffer for sanctity and this seemes to be intended specially here Fourthly God calls us to suffer by his speciall gift for as he hath given us to beleeve so hath he given us to suffer for his sake Now God by every gift doth really call us to the execution and use of it when there is occasion Fiftly Servants and other Inferiours are called to suffer correction though it should be unjust even by their particular Calling Sixtly the coherence shewes that the example of Christ suffering unjustly is a pattern that calls us also to suffer and so to walke in his steps This last and the third way of Calling are especially meant in this place and so from thence divers things may be briefly noted by way of doctrine For of our effectuall Calling I have at large intreated both in the former chapter and the tenth verse of this chapter First all Gods people or servants become his by Calling it is the way by which God hires servants and makes a people to himselfe for by nature even the Elect are not a people but live in darknesse dead in sinne sensuall and carnall as other men and re-creation is such a linke in the chaine of salvation as cannot be wanting Rom. 8.30 And therefore men should labour to make their Calling sure as ever they would have comfort that they are Gods servants or people Secondly God workes great things many times without any great toile or power of instruments as here To convert a man is but to call him To make him live is but to bid him live Thus God can call up generations of men out of the heape of dead and forlorne mankinde Thus the dead shall be raised at the last Day by the voyce of the Sonne of God which should teach us to live by faith in all estates and rest upon Gods power by which we are kept to salvation Thirdly Gods Calling accepts not the persons of men it puts no difference all are called alike as to honour so to labour and danger The Apostle puts-in all Christians by this Calling to suffer if need require as well as servants
So with God there is neither circumcision nor uncircumcision Jew nor Gentile bond nor free but all are one in Christ Col. â— 11 Which should be a marvellous comfort to Christians that are meaner than others in the world to think on it that God requireth as hard worke of the richest as he doth of them and makes as great account of a poore Christian as of the mightiest Monarch And it should teach Christians humility and not to strive so much for precedency but rather if men will excell others it should be in service and sufferings Fourthly all men are not called he saith here Yee are called as importing that it was a speciall honour done to them Many have not the meanes of Calling and many refuse their Calling when they have the meanes Which shewes the wofull estates of worlds of men unto whom the voice of God by his Word in the Spirit comes not Fiftly the Calling of God doth propound conditions upon which his election in time doth depend for many are called but few chosen upon their Calling and the reason is because they yeelded not to the conditions of their Calling God calls men to a new Covenant and requires first the beleefe of all things promised on his part secondly sanctity and holinesse of life thus they are said to be Saints by Calling 1 Cor. 1.1 thirdly to suffer for well-doing if there be occasion so here Now upon the Conscience and consent of the heart unto these conditions doth God make his choice or acknowledge men and therefore hereby mens hearts must bee tried or men must try their hearts and estates whether they be effectually called or no. Sixtly men are bound to take notice of and to learne and obey the will of God revealed in his Word though it be hard to finde out as here the Apostle faith They were called to suffer which is a thing that is not easie to prove by expresse Scripture but must be found out as it lies enwrapped in consequences in divers places of Scripture For if the lawes of men binde and oblige us to punishment though we know them not because we ought to take notice of them much more must we study the Lawes of God though they be many in number and hard to finde out without much labour and many helps Seventhly our generall Calling doth binde us to a carefull observation of our particular Calling as here their Calling in Religion to be Gods servants did binde them to looke to their duty as mens servants yea and to be subject to their corrections though unjust And therefore those Christians are farre out of the way that neglect their particular Calling and the charge God hath delivered them upon sentence of Religion and their generall Calling Eightly the maine doctrine in them or in the scope of them is that God calls his servants all of them to suffer for the truth Hee shewes them heaven and the salvation of their soules and bestowes rich treasure upon their hearts but withall tells them he lookes they should arme themselves with a resolution to suffer what may befall them for well-doing Our Saviour Christ told his Disciples plainely that they must thinke of taking up the Crosse daily before they come to wearing of the Crowne And therefore they do foolishly that undertake the profession of Religion before they have set downe to know what it will cost them Thus of the second reason The third reason is taken from the example of Christ who suffered greater wrongs than can be befall servants or any other sort of men and this doctrine of Christs suffering he handles at large from verse 21. to the end of the chapter Which doctrine of Christs suffering is fitted partly to the case of servants and partly to the use of all Christians Concerning the Passion five things are in all these verses noted First who suffered Christ suffered ver 21. Secondly the end of his suffering viz. to leave us an example c. verse 21. Thirdly the manner how he suffered set out 1. Negatively and so he suffered first without sin verse 22. secondly without reviling ver 23. 2. Affirmatively and so hee commits himselfe to him that judgeth righteously Fourthly the matter what he suffered viz. our sins in his owne body on the tree ver 24. Fiftly the effect of his sufferings 1. In respect of us and so his sufferings serve To kill our sins Verse 24. To make us alive to righteousnesse Verse 24. To heale our natures Verse 24. 2. In respect of himselfe and so they procured his exaltation to be Shepheard and Bishop of our soules ver 25. Thus of the order Even Christ suffered The first thing to be considered in the Apostles description of the Passion of the person who suffered is that it is named here with speciall Emphasis Even Christ or Christ also Christ is the sir-name of our Saviour as Jesus was his proper name Jesus is a name onely given him in the New Testament but Christ was his name in both Testaments and signifies Anointed being a Greek word as Messiah doth in the Hebrew And so it is a name importing his office of Mediator as being thereby proclaimed to bee the substance of the ceremoniall types even the supreme Doctor or Prophet Priest and King of the Church for these three sorts of men were anoynted in the Old Testament and were types of Christs anointing It is true that we doe not reade that our Saviour was himselfe anointed with oyle because his anointing consisted in the substance of that shadow For the shadow signifieth two things first ordination to the office secondly the pouring out of gifts by the holy Ghost for the exornation of the office Now whereas Christ is Mediatour in both natures his anointing must be distinguished according to his natures The whole person was anointed but yet differently in respect of his natures for gifts could not be poured out upon his divine nature yet as the Sonne of God the second person in Trinity he was anointed in respect of ordination to the office of Mediatour and as the Sonne of man he was anointed in respect of the pouring out of the gifts of the holy Ghost upon that nature in measure as the Psalmist saith above his fellowes Psal. 45. The first doctrine about the Passion is here briefly contained in these three words of the Apostle Even Christ suffered which is a doctrine full of excellent Uses for thence First we may see how vile the errour was of those Hereticks they called Patri-passianus who taught that God the Father suffered whereas in this and other Scriptures we are taught that it was onely Christ the second Person in Trinity that suffered The ground of their errour was that there was but one Person in the Deity which in heaven was called the Father in earth the Sonne in the powers of the creatures the holy Ghost and thence they affirme the same things of the Father they did of the Sonne that he was
not experience shew that such wives as are so monstrous as to professe they will not be subject or doe in practice crosse their husbands or rule them doe we not see I say that such creatures are hatefull to God and men doe not all sorts of people detest them in their discourse The wife is the image and glory of the man 1 Cor. 11. is it not an ill favoured sight to see a scurvie picture that resembles the substance after a vile fashion As man by obedience is Gods image so is the woman by obedience mans image 8. Wives must bee obedient to their husbands that the Gospel be not evill spoken of especially the younger wives Tit. 2.5 To conclude this point it is to be noted that he faith Ye wives be subject that is ye Christian wives that professe religion as if he would say religion should make you not only better women but better wives The husband should feele the benefit of the wives religion even in her carriage towards him the should make it appeare that the more shee heard sermons or read the Scripture or praied to God the better she would become to her husband Thirdly it may bee asked why the Apostle chargeth wives onely with subjection seeing many other things are required of them The answer may be first because this of all other things is most essentially requisite as that which characteristically differenceth the duty of the wife she must love her husband but that is so reqâ—iâ—ed of her as it is required of the husband also and the like may bee said of other things But subjection is a thing God so stands upon as if they had other praises as that they were wise provident chast rich faire yea religious yet if he may not prevaile with them in this point he is not pleased with the rest Secondly because this duty foundly performed doth imply the rest and in the practice of it causeth the practice of other duties Thirdly in that the Apostle doth reduce all their duties into one word he doth it thereby to cut off all excuse for if they cannot remember one word they can remember nothing and if they will not obey in one commandement it shewes that they are governed by a very spirit of profanenesse as being persons that resolve to live as they list Fourthly it would be considered in what things they must be subject and so wives must be subject to the husbands commandements to do in all things what he appoints or desires to be done They must shew a minde desirous to please their husbands in obeying the directions he gives in matters of the family or any other things may concerne his profit or contentment As the Church is ruled by the word of Christ so must the wife be ruled by the word of her husband His will must be her law to live by So likewise she must be subject to his reproofes to amend what he dislikes and to avoid what is displeasing to him so likewise she must be subject to his restraints and to the order he gives about her labour diet apparell companâ—e or the like striving in all things to please her husband 1 Cor. 7.34 Ephes. 5.23 and this subjection extends also to that due benevolence the Apostle requires 1 Cor. 7. 3 4 5. Fifthly we must consider in what maner wives must be subject and so divers things are required of them for their subjection must have in it care honour and sincerity First they must be subject with care and study to doe and dispose of all things so as the husband may not be displeased or disquieted A wise woman is said to build her house Pro. 14.2 which notes that the studies in every businesse how to set every thing in order as the Carpenter doth study how to set every part of the frame in joint Oh that this word Studie could be carved upon the hearts of women that they might never forget it what a world of unquietnesse and inconveniences might be prevented if care and studie did enter into their hearts Secondly they must be subject with honour to their husbands now wives honour their husbands and shew it divers wayes as by giving them reverent titles as Sarah called her husband Lord and by modest and shamefac't behaviour in her husbands presence her husband should be the covering of her eyes and by striving to imitate what is excellent in her husband so she should be his image and his glory as man is the image and glory of Christ and by avoiding all company that is suspected or disliked by the husband and by concealing and hiding his infirmities as much as she can Thirdly the sincerity of her subjection must appeare many wayes as first by being subject to him not in some things but in all things as the Church is subject to Christ. Secondly by being subject at all times and in all places at home as well as abroad and alwayes as well as for the first quarter of the yeare Thirdly by practising this subjection not in outward shew only but in her very spirit Mal. 2.15 and that not for feare or shame but for conscience sake and willingly out of the love and honour she beares to her husband performing this subjection to her husband as it were to the Lord himselfe Eph. 5.12 Finally she must make conscience to obey and be subject though the husband did not find fault or much require it even because God doth require it Sixtly it would be considered negatively in what cases or respects the wise is not subject to the will of the husband and so her subjection is qualified and limited or lightned divers wayes First in the quality of her subjection she is not to be subject with a servile subjection as a servant or vassall is subject to his Lord but in a sweet and familiar kind of subjection as the body is subject to the head and as one that is partner with him in many priviledges both temporall and eternall they remaine still companions and yoake-fellowes Secondly in the matter of subjection she is not subject to his will in matters of her soule and religion when his will is coâ—trary to Gods will Wives must be subject but it must be in the Lord Col. 3 15. The unbeleeving husband must not compell the beleeving wife to change her religion or to neglect the meanes of her salvation And againe she is not so subject but she may admonish and advise her husband with certaine cautions as if she be sure the thing she speakes against be sinfull and hurtfull and withall that she speake without passion or contempt with reverence and without frowardnesse or imperiousnesse Thus Abraham is bidden to heare his wife Gen 21. 12. Againe her subjection doth not bind her to consent to or conceale his whoredomes wherein he breakes the Covenant betwixt them and defiles the marriage bed nor is she bound to obey him in any thing she knowes to be a
our spirits though it be true that the glory of Gods image shines through the body of man as the light doth through the lanthorne in respect whereof the outward man is said to bee made after Gods image but else properly onely the man of the heart is capable of that preferment to be made like God For the fourth point The man of the heart by nature is in a most wofull condition though in those general things before mentioned he excels the outward His miserie will appear if we throughly consider either what he is in his qualities or what he doth in his worke or what he suffers in that estate If you inquire after his qualities by nature first he is vaine Ephes. 4.18 yea so vaine as the outward man dares not act what the man of the heart entertaines Secondly he is foule as Solomon saith Who can say I have made my heart cleane Yea he is so foule that it is as hard a worke to make the he art of one man cleane as to create a world anew Hence David said O Lord create in me a cleane heart Psal. 51. Thirdly he is uncircumcised and altogether indisposed to matters of religion he is slow and hard to beleeve uncapable and unteachable and makes not use of the very first businesse in the entrance into religion Ier. 9.26 1 Cor. 2.14 Fourthly hee is deceitfull above all things hee can bee trusted in nothing Ier. 17.9 Fiftly he is verie unquiet and never enjoyes any sound peace nor is pleased with any condition and oftentimes hee is like the raging Sea Isa. 57. These are his qualities some of them His workes he doth are most abominable for 1. Hee is alwaies imagining mischiefe the whole frame of his thoughts is onely evill continually Gen. 6. There is a world of wickednesse in him evâ—ry day 2. That hee may bee wicked the more securely he imprisons the truth and laies hold upon all the principles in his head that might any way disturbe his course in sin and locks them up in restraint Rom. 1.18 3. He resists the spirit and proclaimes enmitie to God and gets out of the way that so the heart may be farre from God and further the more to provoke God he chooseth strange gods which he daily entertaines and gives unto them what is due unto God These are they are called by the Prophet the Idols of the heart Ezech. 14. And finally he is the authour of all the mischiefes are done by the outward man for it is he that gives wicked lawes to the members and makes the outward man doe all the villanies we see are done in the world Mat. 15. Rom. 7. And as he is most wretched in what he is and doth so is hee in what he suffers for first he is smitten with a most wofull Lethargie alwaies given to sleeping and in danger to go to Hell in any of these sleepes And besides he lives in the darke it is alwaies night with him he never sees day Rom. 13.11 and besides the Divell possesseth him and hath raised strong Holds and fortified himselfe within him 2 Cor. 10.4 and lastly he is an abomination to the Lord. As nothing is more esteemed of God than the man of the Heart if hee bee right so nothing is more loathsome to God if he be wicked Prov. 11.20 Now for the fifth point If any aske what must be done that the man of the Heart may be mended and made right I answer 1. The heart most be prepared prepared I say to returne to God 1 Sam. 7.3 Now the heart is prepared two waies first by a sound confession of the sinnes of the heart when a man acknowledgeth the plague of his evill heart before God 1 Kings 8.38 secondly bâ— earnest prayer to God to direct the heart and set it in order and bow iâ— and incline it to goodnesse 2 Thes. 3.5 Now it is certaine that even these workes of preparation are not neglected of God for hee heareth the preparations of the heart Psal. 10.17 2. It must bee stored with sacred notions and knowledges out of the Word of God The Law must bee written in the heart the Word of God in the sound knowledge of it must be hidden there Psal. 119.11 Ier. 31.33 Esay 51.7 for these sacred notions have a power to master and order the heart 3. It must bee washed and purified It must bee soundly rinsed in the teares of true repentance and then it will become very acceptable to God through the merits of Christ aâ—d his mediation Iames 4.8 Ier. 4.14 God greatly delights in the heart when it is broken and contrite Psal. 34.19 147.3 51.17 Now for the last point The man of the heart is then right when 1. It is true Heb. 10.22 that is when it is without the guile of fraud and dissimulation when it is as it seemes to be in religion when it had rather be good than seeme so 2. It is cleane for Blessed are the pure in heart Mat. 5. Psal. 51.12 24.4 It is a signe the man of the heart is right when it is freed from the liking and residence of naturall filthinesse it was given to and when that continuall frame of vile thoughts and lusts is dissolved especially when it strives after inward purity as well as outward 3. When it is sound in Gods Statutes Psal. 119.80 And so it is first when it is carefull to get warrant for every action from the Word and seeketh doctrine and instruction and to that end comes to the light Pro. 15.14 18.15 Secondly when it submitteth it selfe to the forme of doctrine into which it is delivered The heart is sound in the Word when a man doth from his heart consent to obey and striveth to follow the directions daily given out of the Word Rom. 6.17 especially when it is perfect with God and so it is when it is a willing heart and hath respect to all Gods Commandements and desires to live in no sin 1 Chron. 28.9 4. When the full purpose of the heart is to cleave to God for ever Acts 11.23 And thus of the man of the heart or what is to be apparelled and adorned With what it must be adorned followeth and in generall it must be adorned with that which is incorruptible In that which is not corruptible Foure things may be noted in these words two of them are implied two of them more expresse Doct. 1. That the things belonging to the outward man are corruptible All things that concerne him are â—o for first his substance is corruptible All flesh is grasse 1 Pet. 1.24 so Iob 14.1.2 and besides all his glory is as thâ— flower of the field His riches pleasures honour strength beauty health and all he any way accounts his glory it all will corrupt for either vanitie will consume it or violence will take it away 1 Pet. 1.24 1 Iohn 2.17 Mat. 6.19 20. All earthly things are vanity and vexation of
prayers be not hindred HItherto of the duties of Wives the Husbands dutie followes in the words of this Verse Where three things are to be observed 1. The proposition of their dutie Husbands dwell with them 2. The exposition shewing how they must doe it viz. as men of knowledge and such as honour them 3. The Reasons which are three 1. Because they are the weaker vessell and therefore need to be carefully and continually well used 2. Because they are both alike heires of Gods grace 3. Because else their prayers and Gods service will be much interrupted and hindred In the Proposition may be observed First the word of connexion Likewise Secondly the terme of application Yee Thirdly the persons charged Husbands Fourthly the dutie imposed viz. Dwell with them Likewise This terme bindes these words to the former and shewes that God doth charge husbands to looke to their duties as well as wives Now if God charge the husband it imports that evill husbands must give account to God of all the evill they doe though no law of man punish them yet God will that gave them this law And withall it may comfort such husbands as are censured without cause God that hath given them their charge knowes their integritie whatsoever foolish wives object or a vaine world imputes to them And in generall God will accept and reward the carefull behaviour of good husbands But before I proceed two questions may be asked Quest. 1. Why are husbands charged in the last place Answ. There may be two reasons given of it first to shew the respect that God gives to husbands He first by his precept informes his wife before his face and shews him a patterne how he shall walke towards him and therefore now may the more willingly attend to his owne dutie Secondly because things last spoken have usually the greatest and longest impression upon the heart and this is a matter of greater consequence that the husband be soundly carefull of the discharge of his dutie The well-being of the family and the well-doing of both man and wife depends much upon the husbands right behaviour If the head bee out of order how can the body bee well and the wife being the image of the husband what shall she learne of him if he give an ill patterne If the eye be darke how can the bodie be light If the Pilot of the Ship be ignorant and carelesse what safety can the Ship be in Besides what a world of hurt will the ill example of the husband doe in the family either in children or servants Quest. 2. But why are husbands charged with so few words Ans. Because it is to be supposed that they have a larger knowledge of Gods will And besides in that tender age of the Christian world the Apostles in discretion said lesse to superiours to avoide provocation of irreligious husbands and the better to allure them to the Christian faith when they should see their wives so largely instructed in their behaviour towards them And further ever the shorter their lesson is the more shame for them not to learne it and shew themselves exact both in the understanding and in the practise it Yee Husbands God speakes to them in the second person to import that they should heare these words as if God were present to speak to them in his owne person and withall to teach them that the right hearing of this doctrine is for everie man to heare it as spoken directly to himselfe God doth single them out to heare their charge and speakes to them as if he named them in particular Husbands The persons charged are husbands and the word is a terme that imports that speciall relation in which God binds one man to one woman investing the man in prerogatives of a superiour in that union Before I come to the dutie charged upon husbands it will not be unprofitable by way of preface to use some motives to such husbands as will make conscience of their waies to perswade them to be verie carefull of their charge The reasons used in the Text afterwards I will not now meddle withall but only put them in mind of some few things which ought to be effectuall to perswade them The motives may be drawn from foure fountaines 1. From commandement and there let them consider who commandeth them and how Who commandeth them and so let them marke first that God himselfe hath given them their law of walking They are not tyed by mans laws but by Gods owne law Secondly God speakes to them by the Ministerie of great Apostles it was one part of the Commission of those high Ambassadours sent into the Christian world to give husbands their charge Thirdly it should somewhat the more move them that S. Peter was himselfe a married man and therefore did practise what he taught them and did know by experience that a husband mightwith comfort undertake this taske And then it should much move them to observe how God hath given his commandement to them he first chargeth their wives before he charâ—â—tâ— them And besides he hath given a long charge to the wives but a short charge to them 2. From their relation to their wives They are their wives heads and therefore should be carefull how they order themselves They are the life of their lives as it were God hath made the wife to depend upon them for comfort and direction and preservation 3. From their prerogatives God hath given them great power more than the wives They are heads to their wives and besides they are images of Jesus Christ they shew in the family what Christ is in the Church they doe as it were act Christs part and resemble him in his relation to the Church and therefore they had need to thinke of it how they carrie themselves They are types of Jesus Christ and will they shame him by acting folly passion pride and dissolutenesse Did Christ doe so to the Church Besides it should much move him that God hath in the most things left the husband free from the lawes of men He hath no man to controule him in his office and hath not God made him both King and Priest in his family His houshold is a little Kingdome or a little Church where he is of soveraigne power and hath great supremacie and if the world acknowledge not the glory of his place yet it is acknowledged in heaven 4. From the maner of his comming into this relation he was not borne a husband but made so and made so by the gift of God for God gave him his wife as he did Eve to Adam yea let him consider that God gave him the wife that was of his owne choosing and whom with so much desire he longed after and it may be prayed for But especially let him consider that God hath bound him to his wife by covenant yea that he hath bound himselfe to God by covenant for this thing yea that the oath of
have his brothers wife nor must the Corinthian that married his fathers wife be suffered to dwell with her 1 Cor. 5. 3. Diviâ—es generally agree that if there be a precontract with another person in verbis de praesenti in the words of the present time made with consent of parents c. then the marriage after with another is a meere nullitie and such dwelling together is whâ—redome Zanchius brings reason for this from the law of God and Nature and civill and common lawes 4. If a marriage be made without the free consent of the parties or in cases where they are not able to give a free conâ—ent as in the marriage with children under age or with mad men or persons that are drunk when they give consent and doe disclaime it when they are sober These are nullities in the common opinion of Divines of all sorts and the reason is because the consent of parties is essentially requisite to such a bond 5. If there be error personae an errour of the person that is if a man mean to contract marriage with one person and another person is given him as when Leah was given in stead of Rachel to Iacob Divines agree that Iacob might have rejected Leah and that his owne consent afterwards did onely bind him to dwell with her But yet errour about the condition or state of the person is no nullitie If a man contract himselfe to a woman he thinkes to be a free woman and she proves a bond woman or he thinkes he marries with a rich woman and she proves a poore woman these errours do not cause a nullitie he must live with her for all this 6. If marriage be contracted with such as are utterly and incurably unapt for marriage this marriage is a nullitie as in the case of Eunuchs some kinds of incurable palsies or the like And about this I finde no difference amongst Divines Zanchius and some other Divines goe further and pronounce nullities in the cases following as If marriage be contracted yea and celebrated without the consent of parents He brings many arguments from the Law befoâ—e Moses and from the Law of Moses from the testimony of the Apostle Paul and from the lawes of Nations and from the Fathers If marriage be contracted or celebrated with such as have any notorious contagious disease which is knowne to be incurable as the Elephantiasis or worse kind of leprosie or the like because this will prove a mischiefe to the party cleere and to his children and to the Common-wealth and God ordained not marriage to be a mischiefe but a help If marriage be celebrated with a woman that is found to be with child by another man Yea he enclines to those that thinke the marriage of a Christian with an Infidell as a Jew Turke or Pagan as being the knowne and professed enemies of Christ is likewise a nullitie Hee gives many probable reasons and quotes divers authors for the opinion But for my part I dare not venture so farre especially to be peremptorie in it much lesse have I attained to the learning of those Divines that thinke Veneficium versus hanc Witchcraft disabling a man towards that woman onely to be a sufficient cause of a nullitie in the marriage Thus of the case of nullities For the case of divorce I thinke that rule of our Saviour binds peremptorily that no man may put away his wife but only in the case of fornication Mat. 19.9 In that case a man making a lawfull divorce is not bound to cohabitation but freed from it and must not dwell with her any more If it be objected that in the case of disertion when an Infidell forsakes a beleever the Apostle faith the beleever is free I answer that this is not a case of divorce The beleever doth not for the businesse of Religion put away the unbeleever yea the Apostle shewes he ought not 1 Cor. 7. onely if the unbeleever will depart let her depart And so by the wilfull departure of the Infidell the Christian is freed from the bond of marriage as Divines conceive which is a kind of nullity but not a divorce But then a great respect must be had to the kind of unbeleever not every wicked man or woman nor everie person that professeth a false religion but such an unbeleever as is a profest enemie to the Name of Christ is the unbeleever the Apostle speakes of Yet one thing more I must adde about the case of disertion when the disertion is for other causes than Religion if it be wilfull or inevitable then the party diserted is freed from this charge of cohabitation freed I say for a time till the diserted returne and if he never returne the party forsaken is for ever free Thus of the proposition of their duties the exposition of it followes According to knowledge By knowledge I take it here meant that Christian knowledge of Religion and the Word of God which godly husbands had attained by the Gospel for in the end of the verse he speakes of husbands as heires of the grace of life And so before I come to shew what speciall things in the manner of cohabitation this knowledge doth charge upon husbands I would consider of some doctrines in generall implyed by the words as Doct. 1. That the knowledge of Gods Word is a gift of God to bee much accounted of and therefore the Apostle here for honour sake to the man mentions this grace rather than any other And that knowledge is a precious thing or a great treasure may appeare divers waies First by the seat and use of knowledge it is a gift that adornes the mind of man making him by his inward understanding to see excellent things It is a great benefite to have senses to discerne things without us but this divine light that God puts into the understanding of man gives to the understanding power to see admirable things especially when it is spirituall light it shews a man the differences betweene good and evill and reveales such glorious things as no senses can reach to Secondly by the author of it God is the father of light and dwelleth in light Iam. 1.17 and it is the speciall glory of Christs divinity to lighten every man that comes into the world Iohn 1. and the holy Ghost claimes a part in this glory to give illumination to the minde 2 Cor. 3. Thirdly by the testimony God gives of the worth of knowledge eâ—pecially when it is spirituall and religious knowledge 〈◊〉 is called riches 1 Cor. 1.5 and preferred before all outward things in the world Ier. 9 2â— and Christ accounts it a great signe of speciall friendship to communicate knowledge to his Disciples Ioh. 15.15 and God gave Iacob a greater portion when hee gave his word to him than hee did give to all the world besides He did not so with other Nations Psal. 1. Fourthly by the accounts Christ gives unto his Father of the discharge of
beare it 396 The wicked usually speake Evill of the godly 456 Example Excellent documents from the word Example 519 520 Ten things for us to follow in the Example of Christs sufferings 521 In what cases Christs Examples binde not 522 Two singular vertues in a good Example 620 When an Example binds 621 Excell The godly Excell others in divers respects 313 F FAith It doth ten things to further our preservation 45 46 What Faith will not preserve us 47 How to shew it in affliction 65 The praises of it then ibid. Seven things should move us to trust on God in affliction 60 Faith is onely seated in the hearts of the Elect 155 God is the object of our Faith and that not only in his nature but in his mercies and promises also 156 It is Faith that makes difference among men before God 282 Its necessitie ibid. Markes of true saving Faith 290 Signes of a true though weake Faith in a weake Christian 291 The Christians continuall use of Faith 157 What we should doe for comfort when the sense of Faith is gone 158 Seven rules for the daily use of Faith ibid. The difference between Faith and Hope 160 Helpes to continue in the Faith 161 All Faith and Hope in other than in God iâ— vaine 162 Faithfull The life of the Faithfull is a joyfull life 54 Seven things should move â—â— to be Faithfull in affliction 66 The Faithfull bow precious in Gods sight ibid. Familie Vide Houshold What makes a Familie happie 484 We are bound of God to care for Familie duties ibid. Why inferiours are first commanded Familie duties 485 Fashion Fashioning our selves to sinne hath seven things in it 115 Father How God is a Father to Christ Angels and Man 11 12 His affection is Fatherly that is first Free secondly Tender thirdly Constant 12 So iâ— his provision both in respect of first Attendance secondly Diet thirdly Preservation in trouble fourthly Portion ibid. Of what excellencie Gods Fatherly love iâ— first 〈◊〉 godly men secondly to carnall men thirdly to earthly Fathers 13 14 The name of Father given to divers sorts 492 Feare Three sorts of it first worldly secondly servile thirdly filiall 134 Our conversation must be coupled with Feare ibid. The Feare of God what 480 Sixe things in God of which we are to stand in awe 480 481 Motives to get this Feare 481 What kinds of men doe not Feare God 481 482 The signes of it 482 Reasons why wicked men are stricken with a servile Feare 597 598 A conversation coupled with Feare required of all Christians 598 599 How we should shew this Feare 600 What sorts of men have not Gods Feare 601 Wherein wives should shew Feare to their Husbands 601 602 Fight Vide Warre The Flesh fighteth against the Soule five waies 384 Why God doth suffer this Fight 385 How we may get victorie in this Fight 387 Flesh. Lusts are Fleshly in divers respects 365 Eight evill properties and effects of the Flesh ibid. How they hurt the soules of wicked men 366. as also of the godly ibid. The Flesh fights against the Soule five waies 384 Fooles Unregenerate men are Fooles 459 Signes of spirituall Follie ibid. Wherein godly men sometimes shew Follie 462 463 Fore-knowledge Vide Prescience 3. Vide Foresight 149 Fore-sight Vide Fore-knowledge 8 Three kinds of Fore-sight 149 150 Foundation diversly accepted 151 Christ the maine Foundation of all grace and holinesse 247 With the use of it ibid. c. The only Foundation of his Church 250 That Christ is laid as a Foundation stone imports many things 276 Freedome Vide Libertie From what Christ is made Free 467 To what a godly man is made Free 468 The Freedome of the Old and New Testaments 469 In what respects we are But as Free 469 470 Hypocrites in bondage whilst they seeme Free-men 471 Frowardnesse Reasons against Frowardnesse both in Masters and Servants 494 495 Helpes against it ibid. Frowardnesse how odious shewed by the causes and effects 615 G GEneration It is threefold first corporeall secondly metaphysicall thirdly singular 30 Three things wherein Christs and our Generation is not alike 31 The acceptation of the word Generation 316 Onely Christians come of the best Generation 317 Gentiles Of the Calling of the Gentiles in generall 345 Gird We must Gird up our minds and that divers wayes 103. c. Eight rules for it ibid. Glorie Glorifie How God is glorified by himselfe 404 How of us in generall how in particular 406 Motives to the care of glorifying God 408 409 Helpes thereto ibid. The thoughts of Gods glory two wayes established 411 Foure caveats for making others to Glorifie God ibid. c. Vaine-glory wherein it is seene 512 Wherein true Glorie doth consist ibid. The Glory of man but vaine in sixe respects 196 What is his true Glory 197 God Of his fore-knowledge 8 9 10 How a Father to Christ Angels and Men 11 12 Gods power in keeping us 43 Excellent uses of it 44 Wherein Gods graciousnesse is seene 238 By what meanes God may be brought to our minds 410 Helpes to conceive of God aright ibid. By what meanes he is to be magnified in our hearts 411 God is a Iudge 529 And thereby terrible to wicked men 530 Comfortable to the godly 531 Rules of committing our selves to God ib. Godly The Godly dispersed and the good that comes thereby 6 The Godly are Priests in many respects 264 The Godly excell others in divers respects 313 314 How the Godly come to be Gods heirs 645 That the Godly are Brethren 178 Godlinesse It hath many lets 102 The use of it ibid. Foureteene internall lets of Godlinesse 102 103 Gospel The word taken divers wayes 90 91 Eight effects of this Gospel 91 Eight things required of every one that would have part in it ibid. How it differs from the Law 92 Excellent uses of it both to Priest and People 92 93 Grace what and how it and Peace is multiplied 27 28 What we must doe that it might be multiplied 28 That we may not faile of the Grace of God we must doe foure things 8 How we frustrate the grace of God ibid. We must labour to walke worthy of that grace by doing foure things ibid. c. The divers acceptations of the word Grace 109 The glory of heaven called Grace in three respects 110 111 Seven things in which we should imitate Gods Grace in shewing mercy 111 Why God giveth not heaven as soone as he giveth Grace 112 Wherein Gods Graciousnesse is seene 238 The state of such as have but temporary Grace 338 Grace is either a gift in us or an attribute in God 665 Grace as it is in God considered two waies 666 What priviledges such have as enjoy Gods Grace ibid. Men transgresse against the Grace of God many wayes 667 Grasse Mans life is but Grasse 193 194. c. Grow Growth Divers kinds of it 232 In what graces Christians ought to grow 233 234 Helpes thereto 234 Lâ—ts
therefore no rebellious conversation can so exalt it selfe but it may be subdued The oyle of God is upon them and what can the greatest Rebels doe against the power of the King But secondly withall here is terror to wicked men For this is the priviledge 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 are both sorts of wicked men for not only openly profane men are to be smitten with this terrour but also hypocrites It is true indeed that hypocrites act the parts of Kings but they are onely such Kings as Players are upon a stage they speake of the words or the words of Kings but are not so indeed For they are by the wiser and better sort accounted as Rogues and the scum of the people even so are wicked men in Gods account neither will their outward shewes helpe them For the Kingdome of God is tried not by words but by the power of it 1 Cor. 4.20 And withall unruly Christians may be hence checked such as will not be ruled by their teachers such were the Corinthians they reigned without Paul and their godly teachers But the Apostle wisheth they were indeed Kings or did indeed reigne Why bearest thou the name of a King and canst not rule thy passions Thirdly divers uses for instructions may be 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 we know what a stirre we would make to entertaine the Kings of this world Iam. 2.5 Secondly we should hence bee stirred up in desire after this Kingdome to pray for it that it may come and that God would count us worthy of such a Kingdome Matth. 6. 2 Thess. 1.5 And to this end we should looke to two things First that we seeke this Kingdome first above all other things Mat. 6. Secondly that we should refuse no paines nor hardship for the entertainment of true godlinesse This Kingdome of Heaven should suffer violence and the violent onely will take it by force Mat. 11.12 It is an easie thing for Iohn to be a partner in the patience of the brethren when hee is a partner with them in the Kingdome of Jesus Christ Revel 1.9 It is no great thing men can suffer if we consider it is for a Kingdome and the want of outward things should the lesse trouble us if God make us so rich in spirituall things Thirdly we should hence especially learne to live in this world like Kings and this Christians should shew First by declaring their conquest over the passions and desires of their own hearts It is a royall quality in a Christian to be able to shew all meeknesse of minde and temper and sobriety in being able to deny unto himselfe what may not be had without sinne or offence Hee that winnes the conquest over his owne heart is greater than he that winnes a City Secondly putting on the Lord Jesus The righteousnesse 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 righteousnesse is both the impured righteousnesse of Christ as also the inherent vertues of Christ. Thirdly by serving the publike Kings are the common treasure of the subjects they are appointed for the good of many Christians and should shew that they remember that they are Kings by devoting themselves to all possible profitablenesse of conversation Fourthly by their contentation What should they feare or what should discontent them Hath noâ— God given them a Kingdome and great glory Fifthly by subduing carnall and servile feares of men Why should Christians feare the faces of great men on earth are they not spirituall Kings themselves and is not the breath in the nostrils of the greatest men on earth why art thou then afraid to come before them c. Priest-hood The fourth thing for which Christians are commended is their Priest-hood which notes the honour of their imployment in things that concerne God and his service Esâ— 61.6 Rev. 1.6 c. Now the Priest-hood of Christians is a singular priviledge if we first either consider the kindes of Priest-hood or secondly the specialties of their calling and imployment First for the kinde The Priest-hood of Christians is better than the Priest-hood of the Levites the sonnes of Aaron because it is a royall Priest-hood they are Priests after the order of Melchizedeck as Christ himselfe was in which order every Priest was a King so were none of the sonnes or house of Aaron Secondly and for the specialties of favour imported in the Priest-hood of Christians divers prerogatives are included in it For first the Priest-hood of a Christian imports separation and consecration to God The godly of all the people in the world are the only people that are devoted to God chosen out of all the world as his portion as the Levites were out of all Israel Secondly it imports neernesse constancie of communion with God The Priests lived in Gods house and stood alwaies before the Lord dwelt in his presence and did approach neerer to him than all the people else so do the godly spiritually They onely dwell in his sight and enjoy his speciall presence and see the glory of his presence and have their soules satiated with fatnesse arising from the comfort of Gods favourable presence Ier. 31.14 Uses Now the consideration of this excellent Priest-hood of Christians should serve first for consolation secondly for instruction and thirdly for great reproofe First it should much comfort godly and carefull Christians to consider how neere God hath placed them to himselfe even in his chamber of presence as it were and how meanly soever the world doth account of their service yet they hence know that their Priest-hood is a royall Priest-hood and the godly imployments of religious men are more honourable than the greatest imployments of the greatest Monarchs of the earth and withall it may specially comfort fearfull Christians against one scrupâ—e They sometimes are afraid to goe into Gods presence or they doubt their accesse they are so unworthy to come before the Lord. Why this word Priest-hood should satisfie them For it imports that they are priviledged by their calling to come before God The Priests might enter into the house of the Lord yea they must doe it it was required of them it was a sinne if they did it not and they did not sinne by doing it Secondly the Priest-hood of Christians should put them in mind of divers duties as First it should worke in them a care of knowledge the Priests should preserve knowledge and they should seeke the Law at his mouth A godly Christian should bee able to direct others and hold forth the light of the Word for the profit of others and as dumbe Ministers
are to be disliked so are dumbe Christians too Secondly it should teach Christians to strive to be of an harmelesse and inoffensive disposition The Priests in the Law of God were men without blemish and so should Christians in the Gospel Phil. 1.2 15. Thirdly we should hence learne to set the Lord alwayes before us and to walke before him seeing it is our office to keepe in the Temple and to bee neere the Lord. Fourthly it should compell upon us a care of our sacrifice The maine worke of the Priests was to offer sacrifices Now our sacrifices are principally prayers and good workes as more at large is shewed on the notes of verse 5. and in these we must be daily imployed But then we must in all our services looke to the rules of sacrificing which â—as I â—aidâ— I have handled at large vers 5. onely for the present remember these few things First that their sacrifices are worth nothing without an Altar to sacrifice them on and this Altar is Jesus Christ Heb. 13.10 Secondly that thou must have fire to burne the sacrifice on the Altar and this fire is holy affections Mark 9. Thirdly that in all thy sacrifices thou must keepe out leaven now the spirituall leaven that marres thy sacrifices are first malice secondly any notable wickednesse thirdly evill opinions fourthly worldly griefe and passions which like leaven sowreth the sacrifice Thus of the seconâ— principall use Use 3. This may serve for reproofe of divers sorts of men as First of the Papists They have fire but no Altar and therefore cannot sacrifice they have zeale but not knowledge as was said in the case of the Jewes who knew not the righteousnesse of Christ. Secondly of the carnall Protestants They have an Altar in that they professe justification by Christ but either they have no sacrifice or no fire The rich among them bring not their sacrifice of almes and all sorts neglect prayer and good workes or if they doe any service to God there is no fire to burne the sacrifice they serve God without zeale and holy affections Thirdly hypocrites are here rebuked They bring for matter the right sacrifices sometimes and they have fire too but it is strange fire many times they have zeale but it is rash and unwarranted they doe good duties in an ill manner or spend their zeale on traditions either on the left hand or on the right Fourthly fearfull Christians are here reproved because when they have sacrifices and an Altar and fire too yet they beleeve not the attonement may come by it or the acceptation of them from God Thus of the fourth point An holy Nation The holinesse of a Christian is his fifth prerogative wherein he excels all other people and the godly are holy many wayes Some are lesse principall some are more principall First they are holy in respect of Gods appointment and calling God hath decreed them to holinesse Eph. 1.4 and created them to good workes Eph. 2.10 and called them to be Saints 1 Cor. 1.16 Secondly they are holy in their sect or kinred They are of an holy kinred for their Head Christ Jesus is infinitely holy and their brethren are holy brethren Heb. 4.1 Thirdly they are holy in their Lawes No people have so holy just and exact Lawes there is no defect or error in them The word of God is perfect Psal. 19. Prov. 8.5 6. Fourthly they are holy in their signes they weare the badges of righteousnesse The uncircumcised were accounted unholy and the Jewes a holy nation because being circumcised they had the signe of righteousnesse so are Christians holy by Baptisme sacramentally Fifthly they are holy in regard of separation from the wicked and the world A thing was said to be holy in the Law which was separated from common uses to the use of the Tabernacle so are the godly holy because separated from the unholy But chiefly the godly excell for holinesse if we respect the holinesse First of justification they are holy by the imputation of the perfect holinesse of Christ and so are they as holy as ever was Adam in Paradise or the Angels in heaven Secondly of sanctification they have holinesse in their natures and they practice holinesse too and thus they are holy in heart and by inchoation They have grace in all parts though not in all degrees and they are not destitute of any saving or heavenly gift 1 Cor. 9.11 And this kinde of holinesse must not be slighted or meanly accounted of for first it is a holinesse wroâ—ght by the holy Ghost Secondly it is presented to God by the intercession of Christ whereby all imperfections are covered And thirdly it is acknowledged in the covenant of grace which admits of uprightnesse and sincerity instead of perfection which in the other covenants were required Thirdly they are holy in hope because they looke for perfect holinesse in nature and action in another world There is a righteousnesse which they wait for that exceeds all the righteousnesse that ever was in any man in this world Christ Jesus excepted But I conceit it is the holinesse of sanctification which is here meant Now this holinesse consists either of mortification or vivification Mortification is imployed about the subduing of corruptions and vivification about qualifying the heart and life of the beleever with holinesse Vivification also is exercised either about new grace in the heart or new obedience in the conversation I take it the later is here meant and so the Apostle intends to say that no people are like the beleeving Christians for the holinesse of their conversation Uses The use of this point may be first for great encouragement to the true Christian notwithstanding all his infirmities with which hee is burdened and therefore hee should take heed that hee be not wicked over-much Eccles. 7. that is he should not thinke too vilely of himselfe For though hee be guilty of many sinnes yet he is truly holy and that many wayes as was shewed before God hath done great things for him that hath given him a holy head and a holy calling and especially that he hath already made him perfectly holy by justification and will make him perfectly holy in sanctification in another world yea hee ought to take reason of comfort for his holinesse of sanctification as for the reasons before so the very holinesse of his conversation is much more exact than is the conversation of the wicked or than was his owne before his calling And withall this should much stirre up godly men to the care of sound holinesse in their conversation the rather because first they were redeemed from a vaine conversation by the blood of Christ 1 Pet. 1.18 Secondly they should much thereby advance the profession of true Religion Phil. 1.27 Thirdly because a holy conversation is a good conversation God requires nothing of us to doe but it is all faire worke and good for us whereas when wee have done the divell the world and
the workes of supererogation or those workes they call Counsels fall to the ground And yet we confesse there were some works good which were not commanded in Scripture as Phineâ—â— his worke in slaying the fornicators and Maries work in annointing Christ unto the buriall for so it is called a good worke Mat. 26.10 and Abrahams worke in sacrificing his son and the like these were good workes and had noâ— warrant from Scripture but were warranted by extraordinary calling thereto and so they differ from the workes of superstitious persons done without warrant ordinary or extraordinary For the third The time of doing some works adds much to the consideration of their goodnesse as for instance The charitable religious workes done by men before their conversion are not to be reckoned good workes because the person that doth them is not reconciled to God and lives polluted in his sins Likewise the works of our calling done in the week-daies are good works but done on the Sabbath day are evill workes So workes done too late are not good as their prayers that would not answer when God called them Prov. 1. For the fourth If the uses of workes be respected the outward workes of wicked men that for the matter of them are required in the Word may be said to be good workes becaâ—e they are good for men unto whom they are done as the almes of a Pharisee is a good worke in that it is good for the reliefe of the poore though it be not good in the sight of God as failing of the right end which is Gods glory Thus of the acceptation of the termes The good works here mentioned are such as are good in Gods sight as being done in obedience to Gods will and by persons that are godly Now concerning those good workes I propound divers things profitable to be considered of First the rules of good workes which do tell us what must be had before a worke can be a good worke Secondly the kindes of good workes or what workes wee may account in the nature of good workes how many sorts of good workes there are Thirdly I would answer a question or two needfull to be considered of about good workes and in the last place the uses of all For the first of those There are many rules to be observed before we can do workes that God will account good And those rules are absolutely necessary and they are these First the person must bee reconciled unto God in Jesus Christ or else all hee doth will be abominable in Gods sight Hee must be turned in Jesus Christ Eph. 2.10 He must be pure or else his worke is not right but polluted Tit. 1. ult Prov. 21.8 The people that do good workes must be purified unto God being redeemed by Jesus Christ so made a peculiar people Tit. 2.14 He must be purged and sanctified and so prepared to good works 2 Tim. 2.21 Secondly his workes must be warranted and required and prescribed in the Word of God he must walke by rule his patterne must be found in the Scripture Gal. 6.14 he must come to the light of the Word that his workes may be manifest that they are wrought in God Ioh. 3.21 The Scripture is given by inspiration of God to this end that the man of God might be perfectly directed unto every worke that is good 1 Tim. 3.16 17. Thirdly he must propound a right end in doing his workes or else though the matter be good yet the worke is polluted as was shewed before in the instance of the almes of the Pharisees and this right end is not the praise of men onely or to merit thereby but the glory of God chiefly in the discharge of our obedience to God and the edification of our neighbour Fourthly the workes must be done in the name of Jesus Christ. Wee must relie upon the merits and intercession of Christ Jesus as that which can cause our workes to be pleasing to God Col. 3.17 Whatsoever it is we do in word or in deed all must be done in the name of Christ or it is done in vaine Without faith it is impossible to please God Heb. 11.6 Now our workes are done in faith first when wee beleeve and know they are warranted by the Word Ioh. 3.21 Secondly when we beleeve Gods promises concerning the reward of well-doing Heb. 11.6 Thirdly when we flie to Jesus Christ to cover the imperfection of our workes from the sight of God and so in that place Col. 3.17 and fourthly when our beliefe of Gods goodnesse to us makes us carefull to doe all the good we can Fifthly his workes must be done with repentance for his sins and the judging of himselfe for the evill of his best workes By repentance I meane not the first worke of a sincere turning to God for that is comprehended in the first rule but the preservation of himselfe in his uprightnesse and the daily judging of himselfe for his frailties For if a godly man after his calling fall into presumptuous sins his workes done all the time hee liveth in beloved sins without the renewing of his repentance are polluted Esa. 1. Sixthly his workes must be done willingly not grudgingly or of constraint or onely to avoid shame or punishment God loves a cheerefull giver That almes that is given with an ill will or forced from men by the lawes or otherwise is not accounted a worke of mercy in Gods sight to do mercy is not enough to make it a good worke pleasing to God but to love mercy Mic. 6.8 and to come into Gods presence to do his service is not pleasing unlesse we humble our selves to walke with our God Seventhly his workes must be finished to intend it or promise it or begin it will not serve turne as in the case of mercy to promise to contribute or to begin for a day or a weeke is not sufficient unlesse we do it constantly 2 Cor. 8. and 9. So it is in repentance it is then a good worke when it is finished not when a man hath had some remorse or uttered a word or two of confession or prayed for a day or two but when a man having repented repents still till he have soundly humbled himselfe for his sins and reformed his waies Ier. 31.19 20. So it is in generall in any worke God sets us to do Ioh. 4.3 4. Eighthly his workes must be his owne fruit such as belong to him in his place and calling As in the calling of the Ministrie his good work is to preach the Gospel with all frequencie and diligence and power c. So in the Magistrate to do the workes of justice so in other callings every man must looke to the duties of his owne place and so it is in our generall callings as Christians we must do those which are meet for repentance which not only concern a penitent life but such as have a due respect unto the performing the things we are called to