excellent knowledge of Christ which may bee heer had Philip. 3.9 Secondly Longing and appetite after it as true and certaine as the very appetite of a childe is to the brest This is expressed by the similitudes of panting thirsting and watching after the word in diuers 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 et 84.2 et 119.20.40 et 131. Thirdly Satisfaction and contentment when wee speed well in the word As the child is quieted and sleepeth in the rest and vertue of the milk it hath receiued Dauid 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 tast Psal. 119.103 Fourthly Constancy the renewing of affection A childes appetite is renewed euery day though it seem to be full for the present and such is the true desire of the godly It is not a desire for a fit but is renewed daily as the appetite to our appointed food is Iob 23. Hee that hath this desire may be found daily waiting at the gates of wisdome Prou. 8.34 Vse 1. The vse of all may bee cheefly threefold For First it may serue for triall wee should euery one examine our selues whether wee haue this true desire after the word or no. For if wee find this wee are sure to prosper and if we find it not wee are nothing but staruelings in matter of godliness Question But how may wee know whether wee haue this estimation longing after and constant affection to the word Answer It may be knowne diuers waies especially if our affections bee grown to any good ripeness and tenderness in the measure of them For it may be euidently discerned First If we seek the blessing of the word of God as a cheefe happiness wee would desire of him in his specially mercy to giue it vnto vs. Psa. 119.68.132.155.144 and so by the constancy of praier we may also discerne the constancy of our appetite Secondly If wee can be diligent and content to take any paines or bee at any cost that wee may be prouided of this food that perisheth not Ioh. 6.27 Thirdly If wee can hoord and hide vp the word in our hartes as worldly men would doe their treasures Psalme 119.11 Ioying in it as much as in all riches Psalme 119.14.162 especially if wee can batten and wex fat by the contentments of it as carnall men doe when they liue at harts ease Psalme 119.70 Fourthly If it will still our crying that is If it will comfort vs and quiet our harts in all distresses Psal. 119.50.143.92 so as nothing shall offend vs. verse 165. Fiftly If we make haste and come willingly at the time of assembling Psalm 110.3 But especially if we make haste and not delay in practising what we learn thence Psal. 119.60 Sixtly If we be thankfull to God and abound in the free will offrings of our mouthes for the good we get by the word Psal. 119.7.108.164.171 Seauenthly If we can bee truly greeued and say with Dauid Sorow takes hould on vs because the wicked keep not gods lawe 119.159 Eightthly If we delight to talk of gods word and to speak of his wondrous works discouered in his word Psal. 119.27.172 c. These things and the like are in them that haue their affections tender and striuing in them Now whereas many of gods children may haue true desire to the word and yet not find euidently some of these signes therfore I will giue other signes of true affection to the word though ther be not alwaies such delight in it as they desire The lesser measure of true appetite to the word may bee discerned by some of these signes that follow First it is a signe that we doe hartily loue the word when wee can from our harts loue and blesse them that doe loue the word accounting them happy for their very loue to the word Psal. 119.1.12 Secondly T is a signe of desire after the word when we can stick to the word and the constant frequenting of it notwithstanding the scornes and shame of the world Psal. 119 31 46 141. It is a sure testimony of our loue to the gospell when we can forsake father and mother brother and sister house and land for the Gospells sake Mark 10.29 Thirdly It is a signe of loue to the word and of desire after it when we can mourn for the famine of the word as a bitter crosse Psal. 42.3.4 Fourthly Yea when men haue the word and yet finde not comfort in it it is a signe of their true affection when they long for those comforts with heauines of heart and account themselues in an vncomfortable distresse yea bitter distresse till the Lord returne to them in his person in the power of the meanes Psal. 119.82.83.123.131 Fiftly It is a signe we loue the word when such as feare god are glad of vs it is a signe that the godly doe discerne appetite in vs though we doe not when they are tenderly affected toward vs. Psal. 119.74 Sixtly We may know our affection to the word by our willingnes to be ruled by it If wee can make the word our Counseller it is sure we we doe delight in it whatsoeuer we conceiue of our selues Psal. 119.24 Lastly To striue against our dulnes constantly and to pray to be quickned is a good signe that we haue some desire to the word One may loue gods precepts and yet need to be quickned Psal. 119.159 Vse 2. Secondly this doctrine of desire and appetite after the word may much humble the most of vs some being altogether void of all desire after it more then for fashion sake and the better sort haue their appetites either dull or decayed Quest. Whence comes it that people haue no more affection to the word or that men are so cloâ—ed with the word Ans. The lets of appetite and affection to the word may be considered two wayes First as they are without vs. Secondly as they are within vs. Without vs the cause of want of affection is sometimes in the Minister sometimes in the Diuell sometimes in the company men sort withall and sometimes in God himselfe 1. In Ministers there are two things which maruelously hinder the admiration and desire after the word The first is the manner of their teaching when they teach vnskilfully deceitfully vaingloriously negligently or coldly When there is not a maiesty and purity and life in the Teacher it is no wonder if there be no affection in the people 2. Cor. 4.2 1. Thessal 2. 2 3 4 6 8. 1. Cor. 2.4 2. Tim. 2.15 The second is their ill liues What made the people in Elies time so loath the seruice of God but the wicked liues of Hophni and Phineas 1. Sam. 3. Ministers must teach by example as well as by doctrine if they
of two things Psalme 34. First thou must pray vnto him and make him thy refuge in all distresse Secondly and thou must put thy trust in him and then certainely thy face shall be lightned and thou shalt not be ashamed and I may adde two things more First Thou must loue his Word waiting vpon him in his Sanctuary Secondly and yeld thy selfe ouer to be his seruant and thou canst not faile to finde this goodness of the Lord. Fourthly It should inflame affection in the godly They should fall in loue with God Oh loue the Lord all yee his Saints Psalm 31.19 21 33. What can more draw affection then sweetnes of nature Fiftly It should perswade all Gods seruants to liue by faith and not through vnbeliefe in the time of affliction or temptation to dishonor god Why saist thou thy way is past ouer of God Or why sayst thou The Lord hath forgotten or will not forgiue Esay 40.27 49.15 16. Exod. 34.6.7 Sixtly It should kindle in vs a vehement desire to imitate so sacred a nature and continually to striue to be like the patterne in God for curtesie Eph. 4.32 kindness 2. Cor. 6.6 and all louing behauiour Colos. 2.12 1. Cor. 13.4 and easie to bee intreated Iam. 3.17 and loue to our enemies Luke 6.35 We should be followers of God Eph. 5.1 we should beare his image especially herein Col. 3.10 Seuenthly How should our hearts bee satisfied as with Manna when we feele this sweetnes of God to vs in particular either in the Word or prayer or in his works We should euen be sick of loue our sleep should be pleasant to vs and our hearts filled with gladnes What greater felicity can there be then that such a God should loue vs Psal. 63.6 Ierem. 31.26 Cantic 2.5 or 6. Eightthly We shold be carefull when we haue felt this sweetnes of the Lord to preserue our selues in this communion with God and abide in his goodnes as the Apostle vseth the Phrase Rom. 11.22 Lastly it should much affect with sorrow and shame all impenitent sinners and that in two respects First because they haue lost their time and liued without the sence of this sweetnes in God the Apostle Tit. 3.5 vseth this Phrase The bountifulnes of God appeared The word shined as the sunne doth in the rising which imports that the world was nothing but darknes till men found by experience the goodnes of God Secondly because they haue so long offended a nature of such infinite goodnes this will proue a grieuous aggrâ—uation of their sinne and misery For such a goodnes so prouoked will turn into extreme fury such mercy abused will be turned into vnspeakeable fiercenes of indignation as appeares Deut. 29.19 20. and Rom. 2.4 5. The second Doctrine is that God doth graciously sweeten his Word to his people or God doth shew his graciousnes especially in his word Hence it is that Gods seruants haue acknowledge the word to be sweeter then hony and the hony-comb Psal. 19.10 119.103 and the holy Ghost compareth it to feasts yea royall feasts Esay 25.6 Prou. 9.4 Luke 14.17 and the Apostle acknowledgeth a sauour of life vnto life in the Word 2. Cor. 2.14 The consideration whereof should teach vs diuers duties First To labour to finde the word so vnto vs to seeke this sweetnes in the word and to that end we must mingle it with faith else there will be no more tast in it then in the white of an egge and besides we must come to it in the tediousnes of our own vilenes For we are neuer fitter to tast of Gods grace then when we are deiected in the true feeling of our owne vnworthines God will giue grace to the humble and further we must get an appetite and affection to the word For the full stomach loatheth an hony-combe but to the hungry soule euery little thing is sweet Prouerbs 27.7 and lastly we must take heede that wee marre not our tastes before we come as they doe that haue sweetned their mouthes with wickednes and spoyled their rellish with the pleasures of beloued sinnes Iob 20.12 Such as liue in the delight of secret corruptions euen they that account stolne waters sweet may bee the guests of Hell but Gods guests they are not onely they that ouercome eate of the hidden Manna Reuel 2. Secondly When we haue found hony let vs eate it Prou. 20.13 That is if the Lord be gracious vnto vs in his word let vs with all care receiue it into our harts and with all affection make vse of it Lose not thy precious oportunity Thirdly It should teach vs in all our griefes and bitternes to make our recourse to the Word to comfort and sweeten our harts against our feares and sorrowes For at this feast God wipes away all teares from our eyes Esaiah 25.6 8. Fourthly The sweetnes of the Word when we feele it should satisfie vs yea satisfie vs aboundantly We should giue so much glory to Gods goodnes as to make it the abundant satisfaction of our hearts Psal. 36.6 Fiftly Yea further we should labour to shew this sweet sauour of the word in our conuersations by mercy to the distressed by gracious communication by our contentation and by all wel-doing that the perfume of Gods grace in vs may allure affect others that the very places where we come may sauour of our goodnes euen after we are gone Sixtly We should be alwaies praising of God for the good things of his Sanctuary acknowledging all to come froÌ„ his free grace without our deserts Psal. 84.4 entertaining his presence with all possible admiration saying with the Psalmist O Lord how excellent is thy goodness Psal. 36.9 Seuenthly We should pray God to continue his goodness to them that know him and to vouchsafe vs the fauour to dwell for euer in his house Psalm 36.11 Eightthly And constantly the experience hereof should set vs alonging our soules should long for the courts of Gods house and our hearts cry for the daily bread in Sion and we should constantly walk from strength to strength til we appear before God in Sion Psalm 84 and the rather because besides the sweetnes there is a plentifull reward in keeping Gods Word Psalm 19.20 Secondly from hence we may bee informed in two especiall things 1. Concerning the happinesse of the godly in this life notwithstanding all their afflictions and sorrows Thou seest their distresses but thou seest not their comforts The stranger doth not meddle with their joyes Oh how great is the goodnes of God in giuing his people to drink out of the riuers of the pleasures in his house when hee makes their eies to see the light in his light Psalm 36.8 9. Psalm 65.4 2. Concerning the office of Gods Ministers They are the perfumers of the world the Church is the perfuming-pan and preaching is the fire that heats it and the Scriptures are the sweet waters Or the Church is the mortar preaching the pestle and
some way breed in vs a hatred of vice and a loue of honesty this is the vse of all Scripture 1. Tim. 3.16 17. Which may serue for triall of such as come to the Word they may knowe whether they be good or euill hearers by the impression made vpon their hearts by the Word And it may serue for information to shew vs the excellency of the Word aboue all other Writings because there is no line in Scripture but some way it tends to the redresse of our natures from sin and to plant holinesse in vs which can be true of no human Writings And withall it shewes the happy estate of the godly who though they haue many diseases in their natures yet they haue wonderfull store and variety of medicines in God's Word to heal their natures If for the diseases of our bodies there bee but one herb in the whole field that is good for cure we haue reason to think that God hath prouided well in nature for vs but how is his mercy glorious who in the spiritual Field of his Word hath made to growe as many herbs for cure of all our diseases as there be sentences in Scripture And lastly it should teach vs to vse the Scriptures to this end to redresse our waies by them And thus in generall The first part of the epilogue hath in it matter of dehortation where obserne First the parties dehorted who are described by an epithet importing their priuiledge aboue other men viz. Dearly beloued Secondly the manner of propounding the dehortation viz. by way of beseeching I beseech you Thirdly the matter from which hee dehorts viz. fleshly lusts Fourthly the manner how they are to bee auoided viz. abstain from them Fiftly the motiues First Yee are strangers and pilgrims secondly these lusts are fleshly thirdly they fight against the soule Dearly beloued This tearme is not vsed complementally or carelesly but with great affection in the Apostle and with speciall choice and fitnes for the matter intreated of which we may obserue in the most places where this louely epithet is giuen to the godly in other Scriptures GOD is exceeding choice of his words hee neuer mentioneth the teaâ—ms of loue but hee brings to his children the affections of loue as I may so say Men through custome vse faire complement of words when their hearts be not moued but let our loue bee without dissimulation But let that go The point heer to bee plainly obserued is that Christians are beloued of all other people they are most loued I will but briefly explicate this First GOD loues them and that with infinite and euerlasting loue and hath manifested it by sending his owne Son to be a propitiation for their sinnes 1. Iohn 4.9 10. Secondly Christ loueth them which hee shewed by giuing his life for them Thirdly the Angels of heauen loue them which they shew by ioying in their conuersion and by their carefull attendance about them Fourthly the Godly in generall loue them There is no godly man that knowes them but loues them for euery one that loues God that begot them loues euery one that is begotten of God euery one I say that he knowes 1. Iohn 5.1 Lastly the godly Teachers loue them which they shew in that they are not onely willing to impart to them the Gospell but euen their owne soules because their people are dear vnto them 1. Thes. 2.8 Now this loue of God of Christ of the Angels of the godly men Ministers should serue to support vs against the contempt and hatred of the world wee haue a loue that is much better than the loue of worldly men can be to vs. First because it is of better persons and secondly because it is of a better kinde for it is more feruent and it is more pure and more constant Worldly men can shew no loue that hath comparison to the loue of God or Christ or any of those for the feruency of it And if worldly men loue vs it is to draw vs vnto one euill or other and besides it will not last for wicked men will agree with themselues no longer than so many Curres will agree they are alwaies contending hatefull and hating one another Secondly this point should much check the vnbeliefe of Christians and their vnthankfulnesse for many times they are affected as if they were not beloued of any whereby they much dishonour the loue of God and of Christ and of Christians towards them also and thereby they flatly contradict the Text which saith They are beloued Thirdly impenitent sinners should bee moued heerby to become true Christians because till then they are monstrous hatefull creatures GOD loaths them and their works Iohn 3.36 Esay 1.11 c. And such vile persons are vile and odious in the eâ—es of the godly Psalm 24.4 Psalm 15. Fourthly Christians should labour to preserue this loue vnto themselues with increase of the comfort of it and so diuers things would much aduantage them in this loue as 1. Faith To liue by faith commends them wonderfully to God's loue as being the condition mentioned when he sent his Sonne into the world Iohn 3.16 For without it it is impossible to please God 2. Humility would much commend them to the loue of the Angels who reioyce more in one sinner that is penitent than in 99 iust men that need no repentance 3 The fruits of wisdome mentioned Iam. 3.17 haue a maruellous force to win loue among men To be pure in respect of sincere Religion to be gentle and peaceable free from passion and contention to be easie to be intreated to be also full of mercy good works and all this without iudging or hypocrisie to bee no censurers nor counterfets oh this is exceeding amiable if these things were carefully expressed 4. And for their Ministers two things would much increase their loue to them First obedience to their doctrine for this will preuail more than all the bounty in the world 1. Thes. 2.13 Heb. 13.18 Secondly to conuerse without back-biting or vncharitable iudging of them By these two the Philippians and Thessalonians were highly aduanced in the affection of the Apostle and through the want of these the Corinthians lost much in the loue of the Apostle Thus of the persons dehorted The manner of the dehortation followes I beseech ye In that the Apostle in the name of God doth beseech them diuers things are imported as First the maruellous gentlenesse and loue of God to men hee that may command threaten punish yea cast off yet is pleased to beseech men Secondly the dignitie and excellency of a cleane heart and honest life It is a thing which God by his seruants doth vehemently begge at our hands Thirdly the honor of a Christian he is spoken to as to a great Prince as the two former reasons shew him to be Fourthly a rule of direction how to carry our selues towards others in the case of reformation wee must learne of the
their secret offences Thus Achan gaue glory to God Iosh. 7.19 And thus the penitent sinner glorifies God when hee cares not to abase himself in the acknowledgement of his owne vilenesse that God may be magnified in any of his attributes or ordinances by it Ier. 13. 16. Mal. 2.2 Fourthly When the prayse of God or the aduancement of his Kingdome is made the end of all our actions This is to doe all to his glorie 1. Cor. 10.31 Fiftly when wee beleeue God's promises and wait for the performance of them though we see no meanes likely for their accomplishment Thus Abraham gaue glory to God Rom. 4. Sixtly when wee publikely acknowledge true Religion or any speciall truth of God when it is generally opposed by the most men Thus the Centurion gaue glory to God Luke 23.47 Seuenthly when men suffer in the quarrell of Gods truth and true Religion So 1. Pet. 4.16 Eightthly when on the Sabbath men deuote themselues only to Gods worke doing it with more ioy and care then they should doe their own worke on the weeke dayes refusing to prophane the Sabbath of the Lord by speaking their owne words or doing their own willes Thus Esay 58.13 Ninthly when men do in particular giue thanks to God for benefits or deliuerances acknowledging God's speciall hand therein Thus the Leper gaue glory to God Luke 17.18 so Psal. 113.4 Tenthly by louing praysing admiring and esteeming of Iesus Christ aboue all men For when we glorifie the Sonne we glorifie the Father Iohn 1.14 11.4 Eleuenthly when wee account of and honour godly men aboue all other sorts of men in the World and so these Gentiles doe glorifie God in that they prayse the Christians aboue all men whom before they reuiled This is one way by which the Gentiles glorified God Thus of the second way of glorifying God which is by acknowledging his glory The third way of glorifying God is by effect when men make others to glorifie God conceiuing more gloriously of him or in praysing God and his wayes Thus the professed subiection of Christians to the Gospel makes other men glorifie God 2. Cor. 9.13 So the fruits of Righteousnesse are to the glory of God Phil. 1.10 So here the good works of Christians do make new Conuerts glorifie God so euery Christian that is God's planting is a tree of righteousnesse that God may be glorified Esay 61.3 so are all Christians to the prayses of the glory of God's grace as they are eyther qualified or priuiledged by Iesus Christ Ephes. 1.7 Vse The vses of all should be especially for instruction and humiliation it should humble vs if we mark the former doctrine in that it discouereth many deficiencies in vs for besides that it sheweth that the whole world of vnregenerate men lieth in wickednes and that as they haue all sinned so they are all depriued of the glory of God and altogether delinquent in each part of making God glorious I say that besides the discouery of the generall and extreme corruption of wicked men it doth touch to the quick vpon diuerse persons euen the godly themselues to giue instance In the first way of making God glorious How meanly and dully doo wee for the most part conceiue of God! How farre short are our hearts of those descriptions of GOD made in his Word Whaâ— strange thoughts come into our mindes at some times Oh! how haue we dishonoured the most High in our vnworthy conceptions of his Iustice Power Eternity Wisdome and Mercy For the second way of glorifying God What heart could stand before his holy presence if hee should examine vs in iustice 1. For our language What man is hee that hath not cause to mourn for his want of language daily in expressing of the praises of God! When did we make his praise glorious haue our mouths been filled with his praise all the day long 2. For our extreme vnthankfulnesse when we meet with GOD himself we haue been healed with the nine Lepers but which of vs haue returned to giue glory to God in the sound acknowledgement of his goodnes to vs It is required we should in all things giue thanks and yet wee haue scarce vsed one word of praise for a 1000 benefits 3. Our slight acknowledgements of sinne our backwardnes to search our waies our carelesnesse when wee knowe diuerse grieuous faults by our selues either auoiding God's presence and making confession for fashions sake neither out of true grief for our sinnes and in a speciall manner doo we fail in those cases of trespasse or sinne that come to the knowledge of others Do we knowledge our sinnes one to another Oh how hard it is to bring vs to bee easie to giue glory to GOD heerin 4. What man is hee that liueth and hath not failed of the glory of GOD about the Sabbath Doo we delight in God's work Haue wee consecrated that Day as glorious to the Lord Haue not our mindes runne vpon our owne waies After what an vnspeakable maner haue we slighted God in his Ordinances Lastly what shall we answer to the Lord for our neglects of Iesus Christ Haue wee glorified the Son or rather haue wee not shamefull wants still in our faith Which of vs can say that he liues by the faith of the Sonne of God and are not our affections to the Lord Iesus extremely dull and auerse Where is the longing desire after him and the â—eruent loue of his appearing And for the last way of glorifying God by effect How vnprofitably and vnfruitfully doo the most of vs liue Who hath praised God in our behalf Whom haue we wonne to the loue of God and the truth Where are our witnesses that might testifie that our good works haue caused them to glorifie God But especially wo be to scandalous Christians that haue either caused wicked men to blaspheme or God's little ones to take offense and conceiue ill of the good way of God if they repent not it had been better for them they had neuer been born And as for wicked men that are openly so to giue a touch of them and their estate they haue reason to repent in sackcloth and ashes if their eies were but open to see what terrour is implied in this doctrine and how God will auenge himselfe vpon them both for their not glorifying of him and for changing his glory and for the opposing of his glory 1. In not glorifying God They haue spent their daies without GOD they haue either not conceiued of him at all or in a most mean and vile manner they haue not honoured him in his ordinances or in his Sabbaths they neuer loued the Lord Iesus in their hearts c. 2. In changing the glory of God they haue done shamefully Some of them haue turned Gods glory into the similitude of an Oxe or a Calf that eateth hay Some of them haue giuen his praise to Images and the works of their hands Some of them haue fixed the glory of their
3. There is not couetousnes or the loue of world there 1. Ioh. 2.14 Iam. 4.3 he vseth the world but hee admires it not His taste in earthly things is lost Hee sauours them not as hee was wont to do Romanes 8.5 And as in these things hee is new so in the furniture of his heart hee is in many things new for First hee hath a new minde hee is renewed in the spirit of his minde which appeares first by his capablenes in spirituall things Hee that lately could not perceiue the things of God 1. Cor. 2.14 now heares as the learned hee sees in a mirour hee lookes and wonders The vaile is taken away that before couered him 2. Cor. 3. Secondly by the transcendencie of the things hee knowes he can now looke vpon the verie Sun hee knowes God and Iesus Christ and the glory to come and the excellent things giuen of God which the heart of the natural man neuer perceiued Iohn 17.3 1. Cor. 2.9 10. Thirdly by the instrument by which hee vnderstands hee sees by faith and not by Reason in many things he is fully assured in diuers Mysteries where sense and reason can giue-in no euidence Secondly hee hath newe affections I will instance but in two of them sorrow and loue He is another man in his sorrowes which appeares both in the causes and in the remedies of his sorrowes For the causes hee was wont neuer to be sorry for any thing but his crosses now hee is seldome sorry for any thing but his sinne And for the remedies he was wont to driue away his sorrowes with time sleepe and merry company but now nothing but good words from God will ease him his loue may be tryed by the obiects and so whom hee can loue truely or whome hee doth loue vehemently Hee can loue his very enemies which hee could neuer doe before And hee doth loue Iesus Christ though he neuer sawe him 1. Pet. 1.9 and so feruently as hee accounts all things in the world which hee was wont so much to dote vpon but as losse and dung in comparison of Iesus Christ Phil. 3.8 9. Fiftly hee hath a new behauiour with him hee is wonderfully altered in his carriages which appeares in diuers things First in respect of the rule of his life hee walks by rule Gal. 6.16 Hee commeth daily to the light to see whether his works be wrought in God Ioh. 3.21 This is a signe giuen by our Sauiour Christ in that place Hee is carefull to order his behauiour by the warrant of the word Phil. 2.15 16. Secondly in respect of the meanes hee vseth for the ordering of his conuersation And so hee taketh presently hold on Gods Sabbath hee is carefull to keepe the Sabbath honouring that day aboue all others and esteeming and desiring it for the imployment thereof Thus the Lord of the Sabbath saith that it is a signe by which hee knowes the people whether they bee truly sanctified or not Exod. 31.13 Esay 56.2.6 Thirdly in respect of the things hee imploies himselfe in hee chooseth the things that please God Esay 56.4 his desire is now in all his waies to do such things as might bee acceptable to God Whereas before hee was most carefull to please men or to satisfie his owne lusts Fourthly in respect of the manner of his conuersation In which foure things especially shine first humility hee shewes that the great opinion of himselfe is taken downe in him hee is lowely and meek which hee hath learned of Christ Math. 11.29 Secondly affectionatenes Hee loues the name of the Lord and to bee the Lords seruant Esay 56.6 Hee doth good duties with good affections Thirdly contempt of the world hee can deny his profit pleasure ease credit or the like Hee is no more worldly or eaten vp with the cares of life He doth not esteeme of earthly things as hee was wont to doo and shewes it in his carriage Fourthly sincerity for now hee hath respect to all the Commandements of God hee desires to bee sanctified throughout he is not mended in many things as Herod was but is in some degree mended in all things and besides hee is carefull of his waies in all places and companies hee will obey absent as well as present Phil. 2.12 and there is no occasion of offense in him 1. Iohn 2.8 He is wonderfull wary and carefull to prouide that he may not bee an offense to any body and withall hee is not found to striue more for credit than for goodnes or more ready to iudge others than to condemn himself Iames 3.17 If this description be throughly waighed it will bee found to contain the most liuely and essentiall things that distinguish true Conuerts from all othermen Nor may the force of any of these bee weakned because many that seem true Christians doo shew the contrary to some of these for many that seem iust to men are an abomination to God and besides these things may be in the weak Christian in some weak measure though not so exactly Thus of the third doctrine Doct. 4. We may hence note that there is a peculiar time for the keeping of this visitation of grace All the times of mens liues are not times of visitation there is a speciall day of visitation called in Scripture The day of saluation the accepted time the due time the season of God's grace 2. Cor. 6.2 That this point may be opened first we may consider of the acceptation of this word Day It vsually notes a naturall day that is the space of foure and twenty houres Sometimes it notes the artificiall day of twelue houres from the morning to the euening so Iohn 11.9 Sometimes it notes time generally as in such Scriptures as say In those daies the meaning is In those times Sometimes it notes some peculiar season for the dooing or suffering of some notable thing as the speciall time when God plagues wicked men is call'd their day Psalm 37.13 Iob 18.20 So the time when Christ declared himself openly to bee the Messias is called his day Iohn 8.46 So it is heer taken for that speciall part of our time of life wherein God is pleased to offer and bestowe his grace vpon vs to saluation Now this cannot be the whole space of a man's life for it is euident that many men for a long time of their life haue not at all been visited of God in this visitation of grace they haue sate in darknes and in the shadow of death and this time is called night Rom. 13.13 Again others are threatned with the vtter losse of God's fauour if they obserue not a season as Heb. 3.6 c. Luke 19.41 42. Yea some men haue liued beyond this season and for not obseruing it were cast away Pro. 1.24 28. The very tearm heer vsed shewes it for when he saith The day of visitation he manifestly by the Metaphor of visiting proues a limitation of the time for all the yeer
malicious courses and will not be intreated or perswaded to peace and loue Secondly when men suffer their malice to carrie them into sutes and quarells and open contentions Thirdly when men malice the Godly and such as feare God and loue the truth 1. Ioh. 3.15 Fourthly when they malice their friends and familiars the men of their peace To hate them that loue vs is abhominable so is that domesticall hatred betweene brethren Prou. 18.19 and between Man and Wife Parents and Children Masters and Seruants Fiftly when men hate those that reproue their sins Amos 5.10 as some do their Ministers Sixtly to hide hatred with dissembling lips and to lay vp deceit in his heart Prou. 26.24.25 and 10.28 Seuenthly to sowe discord among brethren this is one of the six things God hates Prou. 6.19 Eightthly to conceiue malice against whole states of men to hate whole Churches and Assemblies that professe the Name of Christ this is the diuelish malice of Hereticks and Schismaticks and the beginning of these loathings must be looked-to in such as yet haue not proceeded so far as to a separation If to hate one man be so ill what is this offence of base estimation inward loathing and distempered censuring of the Churches of Christ Ninthly and lastly it is one monstrous aggrauation of malice for a man to reioice in it boast of it account it his honour to contend and ouercome in contending to triumph in malice Secondly for instruction and so we should all learne all remedies and directions to auoide malice These remedies either concerne malice in our selues or malice in others For both we need rules to direct vs. Now for auoiding malice in our selues these rules are of excellent vse First Watch thine owne heart for pride and enuie and passion For from hence flowes all contention and hatred Prou. 13.10 Secondly Auoide three sorts of men and thou maist be free from malice The first is the tale-bearer Where no wood is the fire goeth out and where there is no tale-bearer strife ceaseth Prou. 26.20 The second is the scorner for Cast out the scorner and contention ceaseth Prou. 22.10 The third is the contentious man the froward person the man of imaginations he that is apt vpon euerie trifle to snuffe and contest For as coales are to burning coales so is a contentious man to kindle strife Prou. 26.21 Thirdly Doest thou mislike any thing in thy brother goe to him and reproue him plainly neuer hate him in thy heart but tell him of it plainly Manie times a godly reproofe cures both the reprouer and the reproued Fourthly Will not all this helpe then goe in secret and humble thy selfe before God for that vilenesse that cleaues to thy heart Many praiers and confessions before God wil make a great alteration in thy soule it will purge out this leauen wonderfully Fiftly Meditation of two things in Christ his Passion and his Second comming In his Passion consider a man infinitely iust suffering for the vniust and from the vniust Neuer so much innocencie neuer so great wrongs neuer worse enemies yet see he can forgiue euen vpon the Crosse when they tooke his life from him In his Second comming consider first that then there wil be an end of all wrongs thou shalt neuer be molested more Secondly That an exquisite reuenge shall then be executed vpon all that do thee wrong if they repent not Thirdly a retribution shall be giuen to thee in glorie for all the indignities thou hast patiently endured in this world And thus of malice in thy selfe For malice in others it must bee considered two wayes First how thou must doe to cause it to cease when it is conceiued against thee alreadie Secondly how thou maist auoide it still if thou liue free from it For the first if anie bodie hate thee obserue these rules 1. Render not euill for euill to any man at anie time Rom. 12.17 2. If thou haue anie way done wrong seek to be reconciled Matth. 5. 3. If the contention be secret complaine to no bodie but goe and debate the matter with thy neighbour himselfe and discouer not thy secret to any other Prou. 25.4 4. Be courteous and patient and tender hearted and readie to doe anie good to them speaking no euill of them without a calling Rom. 12.17 Eph. 4.3 Tit. 7.2 To keepe thee from other mens malice obserue these rules First Keepe thee from other mens strife meddle not with the strife that belongs not to thee Prou. 26.17 Secondly Wrong no man but follow that which is good both among your selues and toward all men 1. Thess. 5.14 Thirdly Sâ—riue to shew all meeknes and softnes to all men Titus 3.2 Iam. 3.13.17 Guile The second sin to be auoided is Guile The word heer rendred Guile is diuersly accepted in scripture Sometime it is taken in good sense and so there is a iustifiable Guile so Paul caught the Corinthians by craft he wonne them by his discretion and godly policy 2. Cor. 12.6 So Samuel by a godly policy giuing it out that he came to sacrifice did safely performe his cheefe business of anointing Dauid 1. Sam. 16. and so did Paul deale cunningly when in the broile hee cried out he was a Pharisie But most vsually this word is taken in ill sense and so sometimes it is all one with hypocrisy as Hosh. 11.12 Psal. 17.2 But so it is not taken heer by all likelihood because hypocrisies are mentioned in the next words sometimes it signifieth frawd and falshood in opinions either in the matter when the doctrine is strange and false and so the false Apostles were deceitfull workmen when they put in that for good stuffe which was counterfeit and diuelish 2. Cor. 11.13 Or when good doctrine is handled corruptly and deceitefully for wicked ends 2. Cor. 42. 1. Thes. 2.3 Sometimes it signifieth deceite in words and so flattery is Guile Psal. 12.2 3. And lying is Guile Mich. 6.12 Zeph. 3.13 And so is all false Testimonie Somtimes it signifieth deceite in workes and so false weights and balances and all fradulent dealing and cousenage in buying and selling is Guile Mich. 6.10.11 So there is Guile in Tything Malach. 1. vlt. And so al lying in waite to seeke occasion against others and all subtle dealing to oppresse others is Guile Psal. 105. 2. Cor. 11.12 13. Math. 26.4 Mark 14.1 and such Guile was in them that would make a man sinne in the word Isaiah 29. Briberie also is Guile Iob. 15 vlt. Now if any aske me why this sinne should bee auoided in them that desire to profit by the word I answere It is to be auoided as it is a sinne that much dishonors God and the profession of godlinesse It is a shamefull offence in any that would seeme to loue the word but more particularly the sinnes of deceite are a great impediment in hearing the word For first the guile of false opinions and strange doctrine is like
and soundly grounded in our particular assurance of Gods fauour in Iesus Christ and our owne eternall saluation Heb. 6.11 Col. 2.6.7 And for the exercise of faith wee should striue to learn euery day to liue by faith in all the occasions of our life spending the remainder of our liues in the faith of the Sonne of God holding fast our confidence and not withdrawing our selues Heb. 10. Gal. 2.20 Yea wee should striue to bee examples one to another in our faith in GOD 1. Tim. 4.12 Thirdly wee should abound in loue one to another and towards all men This the Apostle praies earnestly for and this we should shew by all diligence in preseruing peace and vnitie amongst ourselues so as there should be but one heart minde amongst vs. To this end bearing and forbearing supporting one another we should grow also in the tendernes and hartines of our affections one after another longing one for another and delighting one in another yea our loue sholud grow euen in seeking to enlarge our acquaintance with such as feare God but especially in the labour of our loue to doe good to such as feare God should we grow c. Fourthly we should grow in mercy and that both in the bowels of pity and in the abundance of the fruits of mercy Col. 3.12 2. Cor. 8.2 7. and 9.11 Iames 3.18 Fiftly we should grow in patience and meeknes and lowlines of minde Patience should haue his perfect work and it wonderfully would become vs if we could increase in the image of Iesus Christ for meeknes and lowlines To be free from passions and pride oh how it would adorne vs It is that one grace Christ so much vrgeth vpon vs and was most eminent in himselfe Math. 11.29 Iames 1.4 Sixtly We should grow in praier and the gifts that concerne our communion with God wee should labour to be mighty and powerfull in prayer able to wrastle with God himselfe and ouercome him as Iacob did and to this end wee should pray alwaies and learne to pray all manner of praiers in all things making our requests knowne to God with supplication especially we should striue to abound in thanksgiuing to God in all things giuing thanks This is the greatest honor we can doe to God 1. Thes. 5.18 19. Philip. 4.7 Psal. 50.23 Col. 1.11 Ephes. 6.18 2 Cor. 4.15 Seuenthly We should grow in the contempt of the world and the lesser estimation of the things of this life we should striue more more to expresse a mortified conuersation vsing the world as if we vsed it not setting our affections on the things that are aboue and hauing our conuersation in heauen confessing our selues to bee strangers and pilgrims and with all eagernesse embracing the praises of a better life Hebrewes 11.13 Philip. 3.20 in nothing being carefull Philip. 4.6 hastning to the comming of Iesus Christ 2. Pet. 3.11 Eightthly We should exceedingly striue to grow in the holy reuerēt vse of gods ordinances striuing to come with more feare and sence of the glorious presence of God This is a wonderfull hard lesson and little heeded of the most Oh that we could get it to serue the Lord with feare and to reioyce but yet with trembling Oh blessed is the man that can feare alwaies and work out his saluation with feare and trembling Ninthly There is another gift we should grow in and it is maruelously necessary and comely and yet extremely neglected and that is vtterance of which the Apostle makes mention in his short Catalogue 2. Cor. 8.7 vtterance I say to be able to speake one to another with profit and power in the things of the kingdom of God This is an admirable grace and such as attaine it and grow in it how precious are they amongst the Saints Tenthly In that 2. Cor. 8.7 you may see two other things we should increase in The one is in all diligence we should more and more euery day cast about how we might take more paines to doe good and be more profitable to others and for our owne soules we should increase our paines Eleuenthly The other grace we should grow in there mentioned is the loue to our teachers as God abounds towards vs in the profit of their paines so we should grow in affection to them till we get that singular loue of them which the Apostle speaketh of 1. Thes. 5. Twelfthly Now ther is one thing more which being added would make vs wonderful compleat Christians glorious shining lights in the world that hold forth the life and power of the word in the midst of crooked peruerse multitudes of men and that is contentation Oh the gaine of godlines if we were settled and contented with that we haue and could learne of the Apostle in all estates to be content To haue the skill to want and to abound and yet by Christ to doe all things This would finish the glory of the whole frame of godlines and be like a crown to all other gifts and graces 1. Tim. 6.6 7. Philip. 4.11 12 18. Now for the third point namely the rules to be obserued That we may grow They may be referred to these heads First We must be diligent and conuersant in searching the writings of the Prophets and Apostles in the name of Iesus Christ as the chief cornerstone and then the promise is that our harts shall be so sweetned and seasoned with these diuine knowledges that God himselfe shall be with vs and dwell in our hearts as a holy temple and we grow more and more in acquaintance with God Eph. 2.20 21. Secondly We must bring so much sincerity to the grace of Christ and the vse of the meanes as to resolue to seek growth in all things as well as one setting our hearts wholy vpon the kingdom of God we must not goe about godlines with a diuided heart we must grow vp in all things or else in none we shall not prosper if we be false-harted in any part of Gods seruice Eph. 2.15 Thirdly We must in all things depend vpon God and seeke to him by daily prayers for a blessing vpon our desires and the meanes and our endeuours For else Paul may plant and Apollo may water but it is God that must giue the increase 1 Cor. 3.6 Fourthly We must be carefull to imploy the gifts we haue and to practise as fast as we heare For to him that hath for vse shall be giuen but from him that hath gifts wil not vse them shall be taken away that which he hath Math. 13.11 Fiftly We must get an humble heart and preserue in vs the sence of our owne vilenesse and a lowly minde and conceit of our selues accusing our euery-daies euill waies before the Lord. For Gods promise is to giue more grace to the humble Iames. 4.7 Sixtly It is a great occasion of increase when a man doth Gods work with as much cheerefulnes as he can God loueth a cheerfull giuer and
will make all grace abound to them that striue to liue to be his seruants 2. Cor. 9.7.8 Seuenthly You must pray that your masters or if you will ministers may haue their harts enlarged and made fat and that they may come vnto you and conuert you with abundance of the blessings of the Gospel For if there be famine or scarcity and barrenness in Gods House you will not thriue well at home Rom 15.29 Eightthly We must take heed of al such things as hinder our growth as namely 1. Hypocrisie When men aduance a profession of Religion onely for carnall ends and seeke more the praise of men then of God These mens hearts will be fearfully blasted 2. Errors in opinion of strange doctrines 2. Pet. 3.17 18. Hebrews 13 c. 3. Spirituall pride 2. Cor. 12.6 7. For God giues grace to the humble Iam. 4.7 4. Headstrong affections as the passions of anger or the like these pull men back and hinder the growth maruelously 1 Cor. 3.2 3. Eph. 4.30.31 5. Liuing in places where we haue not powerfull meanes for our soules Eph. 4.13 For where vision failes they perish must needs faint and be starued in the famine of the word 6. Discord with such as feare God For if wee grow wee must grow vp in loue holding communion with the body of Christ Eph. 4.15.16 7. Domesticall vnquietnes and disorder For that will hinder not onely prayer 1 Pet. 3.7 but all other parts of piety 8. Worldliness This was the sinne did vndoe Demas 9. Sinister iudgement of our own practices in godliness when we are either iust ouermuch that is think too highly of what we do or wicked ouer-much that is thinke too vilely of the grace of God in vs or the good wee doe both these hinder Christians extreamely 10. The loue of any particular sinne For if once we dally with any corruption grace is dulled and the spirit of grace greeued and vexed in vs. Now for the fourth point we may know whether we grow or no by diuerse signes First if we be planted neere the riuers of water if the Lord make vs happy in liuing in such places where the means of grace aboundes and the ordinances of God florish in their life and power Psal 1.3 Eph. 4.13 Else if a good tree be planted in a dry heath far from water or raine no maruell if it grow not And when the Lord doth make the meanes plentifull hee doth vsually make his grace plentifull in so many as are ordaind to life Secondly and especially if we be conscionable in the vse of the means if wee measure to God in sincerity in hearing praying reading and receiuing the Sacraments c. there may be no doubt but God wil measure to vs in the plenty of his blessings if wee suck the milk of the word with desire we shall growe Wee need no more doubt whether our soules growe in grace if we can bring constant affections to the means than wee would whether the bodies of our children would growe if they haue good nurses and doo suck the breasts well Thirdly grace growes in vs as humility doth grow God wil giue more grace to the humble Iam 4.8 And look how we thriue and continue in true humility so we thriue in grace and contrariwise as pride and conceitednes growes in vs so doth true grace wither And the like may be said of meeknes which is a grace that orders the affections as humility doth the minde Fourthly we may try our growth by our loue to the godly the members of the mysticall body for the body of Christ increaseth in the edification of it self through loue As the loue of Gods children groweth or decaies in vs so doth grace growe or decay Eph. 4.15.16 This loue is the bond of perfectnes Col. 3.13 Fiftly we must try our confidence in God and the assurance of our faith For as grace growes so doo we growe more established and settled in God and the hope of his kingdome This is to abide in Christ and thus to trust in the LORD hath a promise of such a blessing as that man shal not wither Ier. 17.7 8. Sixtly we may discern our growth by the decay of taste in sinne and the world As the violence of temptation and the admiration of the pleasures and profits of this life go out of vs by the same degrees doth the holy Ghost get the victory and the Spirit settles the possession of grace in vs c. Seuenthly wee may discern it by our teachablenesse and honouring of prophecying when our Teachers according to their lines may bee inlarged and liue without suspicion or censure when we can beleeue them and rest in their testimony aboue the whole world 2. Cor. 10.15 2. Thes. 1.10 Eightthly wee may easily discern it by our constancy and frequency in good works either of piety or mercy or righteousnes either at home or abroad For to such as haue for vse it is certain more is giuen Mat. 13.11 Ninthly wee may knowe it by the frequency of our communion with God If the Lord daily dwell in vs or with vs and reueal himself to vs by the signes of his presence there is no doubt to be made of our growing The heart of a christian is Gods Temple and you may bee sure all prospers well in the Temple when the cloud sits there or often appears there Eph. 2.20 21. Vse The vse of this whole doctrine concerning growth may serue first for humiliation and so in many things First our hearts should smite vs for our ignorance There are many things of excellent fruit and praise which we haue not at all laboured in diuers of the twelue things before Secondly for our deadnes of heart and vnprofitablenesse of life which is aggrauated against vs 1. When God giues vs much means 2. When wee are insensible or at least incorrigible knowe all is not well and feel our selues to be lashed and yet mend not 3. When wee are slothfull and weary wil not stirre vp our selues nor receiue direction for the making vp of what is lacking to our faith or to any other gifts especially when wee are weyward and will go about rather than bee at the triall of direction or asking the way Ier. 31.21 3. Much more to such as are so farre from growing that they fall away and decline lose their first loue and what they haue wrought begin in the Spirit and end in the flesh This much vexeth God and is extremely dangerous to the parties Esay 1.4 Ier. 7.24 and 15.6 2. Pet. 2.20 But that this may not either pearce too farre or fall too deadly or flat vpon any that are guilty we must knowe there is a double declining or apostasie The one inward the other outward First the inward is when a mans heart is falne off from the care of godlinesse and the means of it and regards iniquity constantly being possessed of the raign of habituall hypocrisie and this
may bee in men that outwardly frequent the meanes and make a shew of godlinesse Secondly the outward declining or Apostasie is when men outwardly liue in grosse sinnes or follow scandalous courses and are at last relapsed to the violent courses of the world so as the meanes of godliness is neglected Againe declining is first either totall secondly or in part First totall when we fall off from all godliness and all the meanes of it and so only they fall that sinne against the holy Ghost Secondly in part is when men fall into some sinne or error and not lose all conscience of well-doing and such is their Apostasie also that fall off from the care of some of the ordinances of God as when men vse the priuate and neglect the publike or vse the publike and neglect the priuate c. Question But what shall a man doe to help himselfe that findes he hath declined c Answer He must take vnto himselfe words and confesse his sin to God and returne to the Lord hartily he will heale euen his back-sliding Hose 14.3.4.5 Vse 2. Secondly for instruction and so it should perswade with vs mightily to hold on and neuer faint in the way but striue to the perfection of euery good gift of God not being weary of well-doing knowing that it is ashame still to bee children and that God doth require a righteousnes of vs that should exceed the righteousnes of all the Papists and Pharises in the world and to this end we should preserue in vs this desire after the sincere milk of the word and watch against securitie and slothfulnes the dangerous moathes of godliness Vse 3. Thirdly such may bee much encouraged who haue their hearts set vpon growth and doe prosper in Gods work though otherwaies they haue many afflictions or infirmities yea such as with true hearts doe mourne for their not growing as they think may consider of many comforts to vphould themselues by as 1. Our Sauiour Christ had not all degrees of grace at once but grew in grace by degrees 2. Though thy gifts bee small and grow in thee like a graine of mustard-seed yet it may grow to a maruelous increase Math. 13. 3. Though thou haue many infirmities yet thou maist beare aboundance of fruit as the vine which is the weakest plant yet is not therefore barren Isaiah 27.2 4. Though thou haue little meanes to help thy selfe by yet thou maiest by the blessing of God grow The lilies spin not and yet are gorgeoâ—sly clothed Math. 6.28 5. If we sowe good seed it is certain the Lord will giue increase 1. Cor. 9.10.11 6. Though we sowe in teares we shall reap in ioy Psal. 126.5 6. yea though we be extreamely oppressed and reproached as the Israelites grew euen the more they were hated and oppressed in Aegipt Mark 4.8 7. We haue great helpes the word is more effectuall to the soule then milk to the body and we receiue influence from Christ our head Colos. 2.19 and euery member of the mysticall body makes some supply to further the growth of â—he whole body Eph. 6.16 Verse 3. Because ye haue tasted that the Lord is gracious or bountifull THese words containe the fourth reason to perswade to the desire after the word and it is taken from the experience they haue had of the goodnes of God comforting them in the word If euer they tasted the sweetnes of the word they must needes haue an appetite to it In these few wordes there are diuers poynts of Doctrine to bee obserued and explained as namely First That God is gracious Secondly that God doth graciously sweeten the word to his people as God doth shew his graciousnes in the word Thirdly that where there is a true taste of the sweetnes of the word there the soule growes in grace Fourthly It is but a taste of the sweetnes of God which can be had in this life Fiftly many liue in the church and yet neuer taste of the sweetnes of God and his word Sixtly It is a singular shame for such as haue felt the sweetnes of the word to faile in their desire after it For the first Where the Lord is praised for graciousnes by the word vsed in the originall heere it is to occasion in vs the admiration of the goodnes of Gods nature For in this one word are many distinct praises imported As First That hee is free and doth what he doth freely without respect of merit or desert in men and this is one thing which if wee finde should much incite vs to regard what he saith or requireth of vs. By this Argument are men called vpon Isaiah 55.1.2 3. Secondly that hee is kind to his very enemies For so the word is applied Luke 6.35 and questionles it should bee a great thing to perswade with a man when he comes to the word to regard it with much affection if he knowe that God thereby will doe good to his very enemies and that in that ordinance God is went to shew the mirror of his mercy in reuealing his loue communicating the blessings of his Gospell to such as come into his presence with hatred of their owne waies Thirdly that he is courteous and in a speciall manner kinde to and fond ouer his own people with incomprehensible indulgence the word is rendred Courteous Eph. 4.32 And all ages must wonder at this kindenes of God in Iesus Christ Eph. 2.7 And thus hee deliuereth his seruants from their feares Psal. 34.3 or 4. Fourthly that hee is bountifull and liberall and giueth plentifully so the word is vsed and giuen to God Rom. 1.5 Fifâ—ly that hee is gentle and easie to bee intreated or preuailed withall Hence that his yoke is said to bee easie Math. 11.30 where this word is translated easie and heereof comes the word rendred gentlenes Gal. 5.22 and thus hee is said to bee maruelous kinde in hearing praier Psal. 31.21 22. and 34.4 6 15. Sixtly that he stands not vpon respect of persons and thus he regards the poore Psal. 68.10 and will not disdaine to teach sinners his way Psal. 25.8 Seuenthly that he is sweet that is wonderfull comfortable pleasing and filling with delight Eightthly there is one specialty of Gods goodnes to which this word is applied and that is the accepting of the Gentiles to fauour when the Iews were cut off Rom. 11. Vse The vse of this point is various For First It should kindle in vs admiration All ages should gaze and wonder at such matchless good nature and kindnes in God Ephes. 2.7 Secondly It should break our hearts with sorrow and repentance for our sins to think of it that wee offend a God so kinde so good so bountifull Rom. 2.4 Hose 3.5 Thirdly It should perswade with men that neuer felt this to taste and see how good God is Psalme 34. Question What must we do if wee could or might taste of this sweetnes of Gods nature Answer The Prophet Dauid telles vs
and by the Gospell is offred to vs. Now that this point being of such singular waight may be cleerly vnderstood I will break it open into particulars or into particular parts or steppes of iudgement and practice in the beleeuer First he must acknowledge that by nature he stands bound to obserue all the morall Law Secondly he must see that he hath broken all those holy lawes of God and is therefore guilty before God of the curses of the Law and so of eternall condemnation Thirdly he must knowe that GOD sent his owne Son in the flesh to obey the Law and satisfie the iustice of God by making an expiation for mans sins Fourthly he must learn that God hath bound himself by promise that whosoeuer imbraceth the agreements in this new couenant in Christ shall be saued Fiftly that when a man doth in his owne particular discern this gracious offer of God in the Gospell and goeth to God and with his heart relieth vpon it then he doth truely beleeue and is iustified and shall be saued Quest. But many men are perswaded that God hath giuen Christ for them and yet it is euident that they do not beleeue because there is no appearance of any repentance or reformation in them many say they haue a strong faith and yet haue none How shall the perswasion of the godly man be distinguished from this vain presumption in wicked men Ans. That perswasion of Gods grace in Christ which is true and of the nature of true faith doth prooue it self to bee right by many infallible signes First by the renouation of the heart The knowledge of God's loue in Christ doth make the heart of man new it clenseth out the old drosse and makes a man hate his secret and most secret sinnes Faith purifieth the heart Acts 15. Secondly by the ioy and comforts of the holy Ghost with which the beleeuer's hart is refreshed from the presence of God 1. Pet. 1.9 Thirdly by the victory of the world For the true beleeuer is so satisfied with God's goodnes in Christ that he can deny his profits pleasures credit friends and the like for Christ's sake and the Gospell yea faith marres the taste of earthly things and makes a man able to forsake the loue of worldly things 1. Iohn 5.5 It will endure the triall of troubles of afflictions and temptations and persecutions for the Gospels sake 1. Pet. 1.7 without making haste to vse ill means in the euill day Quest. But how may faith bee discerned in such as say they are not perswaded that they haue faith which sometimes proues to be the case of diuers deere children of God Ans. Their faith may be discerned First by repentance which cannot be separated from it the sight hatred confession and sorrow for their sinnes is an argument of true faith because without faith no man can haue true repentance Secondly by their complaining of their vnbelief and desire of faith I beleeue Lord help my vnbelief was the voice of him that had true faith Thirdly by their daily renouncing of their owne merits begging fauour of God onely for the merits of Christ. Fourthly by the loue of the Godly for faith worketh by loue Galat. 5. Fiftly by other markes and signes of Gods children which can neuer bee had but faith is had also such as are loue of God and his Word and of their enemies and vprightnes of heart and the spirit of praier and the like Precious Christ is precious to them that beleeue not onely in their account but by effect and so both because hee is great riches vnto them as also because he is an honour vnto them Hee is great riches vnto them yea vnsearchable riches Eph. 3.6 All ages ought to wonder at the riches of Gods kindnes to the beleeuers in Iesus Christ Eph. 2.7 Christ in vs is our riches Col. 1.27 and thus he inricheth vs with the fauour of God his owne merits and righteousnes the grace of the Spirit and the promises of the Word and the hope of glory The Vses are many Vses First woe to the rich men of this world that are not rich in God Christ Luke 12.16.21 Let not the rich man glory in his riches Ierem. 9. 24. Secondly let the brother of lowe degree reioyce in that God hath thus exalted him Iames 1.9 For godly Christians are the richest men in the world for their possessions are greatest because they possesse Iesus Christ and his treasures Iames 2.5 For God is rich to al that cal vpon him Hee cannot bee a poore man that can pray Rom. 10.12 Christ makes amends to the poore Christian for all his wants Thirdly hence wee may gather another signe to try our faith by If Christ bee more precious to vs then all the world besides it is certaine we are true beleeuers For Christ is precious to none but beleeuers Phil. 3.9 8. Fourthly wee should striue with all thankfulnes to admire and praise the grace of God that hath bestowed such riches vpon vs in Christ Ephes. 1.7 Fiftly wee should hence learne to make more account of our faith which is therefore precious because it applies Christ vnto vs Hence poore Christians are said to bee rich because they haue faith and assurance of faith and hee calleth it all riches of full assurance Colos. 2.2 2. Pet. 1.4 Iam. 2.5 Sixtly we should liue securelesse Men would promise to liue at all hearts ease if they were rich enough why Christians are exceeding rich and possesse more treasure then all the world besides and therefore should liue henceforth by the faith of the Sonne of God which was giuen to them Gal. 2.20 Seuenthly looke to it that thou keepe Christ whatsoeuer thou losest resolue to lose father mother wife children friends house lands yea and life too rather then lose Christ who is so precious Eightly Wee should shew it that we account him our greatest riches and that wee shall doe first by esteeming the Gospell that brings vs daily tidings aboue gold and siluer Secondly by often receiuing of the Sacraments we should account the Word and Sacraments as Gods Exchequer whither we alwaies come to receiue more treasure Thirdly by making much of them that resemble his vertues Fourthly by longing for his appearing Thus as Christ is our riches Now secondly hee is precious in that hee is an honour vnto vs and so some translate it Christ then is a singular honor to euery beleeuer and hee is so both in heauen and in earth First in heauen hee is an honour to vs because he graceth vs before God and the Angels couering our nakednes with the rich garment of his owne imputed righteousnes and making daily intercession for vs to God and couering our imperfections and presenting our workes and praiers to God and giuing the Angels a charge to looke carefully to vs. Secondly And so hee is an honour to vs on earth both amongst the godly and amongst the wicked First Hee graceth vs amongst the
must needs be the worst kinde of restraint Thirdly because these crosses are more hardly cured it is much easier to heal a sicknes in the body than a disease in the soule Fourthly because these iudgements for the most part are inflicted vpon the worst offenders I say for the most part for sometimes the Godly themselues may be scourged for a time and for iust reasons with some kindes of spirituall iudgements Vse The vse may be first for reproof of the madnesse of multitudes of people in the world that can bee extremely vexed and grieued for worldly crosses yet haue no sense or care of spirituall iudgements they howle vpon their beds if GOD take from them corn or wine or the fruits of the field but neuer grieue if God take the Gospell from them they are much troubled if they lose the fauour of their greatest friends but neuer mourn because GOD hath forsaken them they are very impatient if their bodies be sick and yet very quiet if their soules bee sick they would think themselues vndon if they were carried to prison who yet are not much moued at it that God should deliuer them vp to Satan And yet I would not be mistaken I do not mean to say that wicked men should not mourn for worldly or outward crosses It is true godly men should not or not with great sorrows but for wicked men they ought to be extremely grieued for euery outward affliction because it comes in wrath from God and is but the beginning of euils But then two things must bee noted First that their sorrow should be godly viz. for their sinnes that brought those iudgements not for the crosse it self secondly that they ought to bee more troubled for spiritual iudgements than for temporall Secondly this should much comfort godly men and women in all their afflictions and it should make them patient because though God afflicts them in their bodies or states yet hee spareth their soules and doth not execute those outward crosses but with much compassion Thirdly it should teach vs how to pray in the case of afflictions if they bee spirituall iudgements wee may pray directly for the remoueall of them but for temporall iudgements we must pray with condition And thus of the generall obseruations Before I enter vpon the particular breaking open of the doctrine of this verse it will not be amisse to shew that this and such doctrine as this is not vnprofitable Quest. For some one might say To what end serues this doctrine of God's dealing with vnbeleeuers Ans. I answer it is profitable both for godly men and wicked men For wicked men may hence hear and fear and doo no more wickedly seeing hence they may discern what they may come to if they preuent it not by repentance And for godly men they may hence be the more inflamed with the admiration of Gods goodnes when they shall heare of their owne priuiledges by grace Such Scriptures as this containe the arraignment and triall of the vngodly Now it is very profitable for vs to stand by and hear the triall Wee know multitudes of innocent men flock to the Assises to heare the araignement of malefactors which breeds in them first contentment in the obseruation of the solemnity and manner of administration of Iustice Secondly a feare to offend the terror of their sentence frightes the heart for many daies after Thirdly a loue of innocency it makes men loue innocency much the better for a long while after Fourthly compassion to malefactors it softens the heart and makes men fit to shew mercy to these poore condemned men The like to all this is bred by the consideration of such Doctrines as this In the words of this verse then two things are to bee noted first the kindes of punishments inflicted vpon the body of vnbeleeuers secondly the causes of it The kindes are two first God will deliuer them vp to scandall and then to despaire to scandall as Christ is a stone of stumbling to despaire as Christ is a rocke of offence These words are taken out of the Prophet Esay Chapter 8. where the Lord intends by them to denounce the reprobation of the Iewes as some think or rather foretels the spirituall Iudgements which shall bee inflicted vpon them The Apostle in this place applies the words to the vnbeleeuers of his time among whome the obstinate Iewes were chiefe to shew that as the other Scripture was comfortable to the Godly so were there places that did threaten the wicked that as the former place did proue Christ a stone of foundation for the godly so this did shew that Christ was a stone in another sense to the wicked Christ is a stone of triall to all men in the Church because the Doctrine of Christ tryes men whether they be elected or reiected good or bad so Esay 28.16 Againe Christ is a precious stone to the beleeuer and thirdly heer a stone of stumbling to the vnbeleeuers Now that we may know what offence or scandal is we may be helped by the Etimology of the originall words For Scandall in the originall is either deriued of a word that signifies to halt or els it noteth any thing that lieth in a mans way a stone or a piece of wood against which he that runneth stumbleth and so hurteth or hindreth himselfe It most properly signifieth rest or a certaine crooked piece with a baite vpon it in instruments by which mice or wolues or foxes are taken and thence the Church translated the name of scandall to note the snares by which men are catched as beastes are in grins and baites so the word it seemes is vsed So then a scandall is any thing which causeth or occasioneth offences by which a man is made to halt or is brought into a snare or made to stand still or fall in matter of Religion or saluation And so the sorcerers were a stumbling block to Pharaoh and the false prophets to Ahab and the lying signes of Antichrist to such as loue not the truth Now all scandall may be thus diuided Scandall is either actiue or Passiue that is giuen or taken Scandall giuen is when the authour of the action is likewise the cause of the hurt that comes by it Thus Elies sonnes were scandalous thus Dauid by his greeuous sinnes gaue offence 1. Sam. 2.17.2 Sam. 18.22 c. and thus Scandall is giuen either by euill doctrine first whether hereticall secondly or superstitious or else by wickednes of life or by wilfull abuse of Christian liberty Offence taken is either from our selues or from others A man may bee an offence a stumbling blocke to himselfe by dallying with some speciall beloued corruption of which our Sauiour Christ saith If thine eye offend thee pull it out or thy hand or thy foot c. Math. 5.29 Scandall taken from others is either that they call humane or that they call diabolical Scandall taken which they call humane may either bee found in Godly
9. Christ despised the shame Heb. 12. And the rather should wee bee formed vnto patience in all tribulations because wee are first sinfull creatures and haue deserued our crosses so did not Christ in his owne person secondly wee suffer not such extreme things as Christ did thirdly wee haue reason to be silent in the euill day because wee haue not such wisdome to speake as Christ had The seuenth vertue eminent in Christ was his compassion to his enemies which hee shewed diuers waies as First by praying for them on the crosse when hee suffered the extremest things from them Father forgiue them they know not what they doe Secondly by restraining reuiling reuenge hee rendred not euill for euill hee reuiled not againe 1. Pet. 2.24 Rom. 15.3 He would not send fire from heauen vpon them Luke 9.55 Thirdly by doing them all the good hee might Hee instructed them with patience He was the good Samaritane that healed their wound and was at cost with them Fourthly by receiuing them with gladnes when they repented as hee did the thiefe on the crosse Fiftly by mourning for the hardnes of their hearts and impenitency thus hee weepes ouer Ierusalem All this is required of vs wee should pray for them that curse vs Math. 5. We must not render reuiling for reuiling 1. Pet. 3.9 and 2.24 wee should mourne for them in their miseries so did Dauid Psal. 35.13 14. and wee should ouercome their euill with goodnes as Rom. 12.19 20. The eightth vertue in Christ was harmelesnes and inoffensiuenes and we are exhorted to vnrebukeablenes and to liue without offence because wee are the sonnes of God Phil. 2.15 and Christ requires in vs the innocency of doues and for the same reason cōpares the godly to sheep Where I say we should liue without offence I meane without giuing offence For Christ himselfe that most innocent Lambe of God was rebuked and reproched and reuiled and so may the most godly Christians It is a blessed thing to bee reuiled for following goodnes and for the Gospels sake The last vertue which I recken in Christ was his loue to the godly which wee are required to imitate Ephes. 5.7 8. 1. Ioh. 3. Now there are diuers things wee should learne of Christ in our loue to the godly First to loue them with a preuenting loue For Christ loued vs first Secondly to loue them though they bee our inferiors so did Christ loue vs. Thirdly to loue them not withstanding their infirmities Christ loued the Church though shee bee black Cantic 1. and full of spots and wrinkles Eph. 5. Fourthly to loue them feruently Nothing should be too dear to part with for them Christ shed his blood for our sakes Eph. 5.2 1. Ioh. 3. And withall wee should shew the feruency of our loue by defending them as Christ did his Disciples and by Sympathy in all distresses and temptations as Christ hath a feeling of our infirmities Heb. 4.15 so wee should bee like affectioned one to another Rom. 12.15 And thus much of the first point The second thing hence to be noted is that it is not enough to haue the vertues of Christ but wee must shew forth the vertues of Christ Now wee shewe foorth the vertues of Christ diuers waies First By obseruing certaine publike solemnities as by the vse of the Sacraments For therein we not onely remember the praises of Christ till hee come againe but also wee enter into bond with God for the imitation of the holines which was in Christ. Secondly by Martyrdome when wee can resolue to suffer the extremest things rather then forsake our innocency This makes men acknowledge the vertue of Christ in vs. Thirdly by the power of practice in our conuersation and so to shew them foorth is 1. To practise them to the life To make a cleer impression of them in our works The word heere rendred to shew foorth signifieth to preach and so it may note that we should practise those vertues so cleerely that our liues might bee as so many Sermons vpon the life of Christ. 2. To practise them so as others may obserue them and so it importes that vpon all occasions in our conuersations which are before other men wee should be sure not to bee wanting in those vertues when wee are prouoked to the contrary vices Quest. But may wee doe things for the show Is not that Hypocrisy and vainglory forbidden vnto Christians Ans. There are some vertues wee can neuer offend that waies by shewing them as wee can neuer shew too much wisdome we may be vain-glorious in too much shew of our knowledge We may offend in bringing our zeale too much to the shew but we can neuer shew to much true patience or meeknesse or moderation of mind wee may offend in making shew of diuers duties of piety in the first table as almes praier fasting Math. 6. But those vertues heere mentioned may on all occasions bee lawfully held out to the best shew But that I may expresse my selfe more distinctly outward shews are then condemned as sinfull viz. First when sinfull things are shewed as carnall passions and railing in stead of true zeale Secondly when secret duties are done openly and for shew as when priuate prayer and fasting is so performed as that others may manifestly obserue them Mat. 6. Thirdly when outward shewes are purposely affected affection and hunting after applause is condemned Fourthly when care in lesser things is shewed and the care of greater things is manifestly neglected this hath grieuous irritation in it and is Pharisaicall Math. 23. Fiftly when the things shewed are done deceitfully such was the practice of Ananias and Saphirah Acts 5. Sixtly when men multiply the vse of the meanes of holines but neglect the practice of it Esay 1. Mic. 6. Seuenthly when wee shew our gifts of purpose to the contempt and disgrace of others Rom. 12.16 Iam. 3.10 1. Cor. 8.3 The vse briefly may be First for humiliation and so first vnto vngodly men in the Church that professe the seruice of Christ and claime the priuiledges of Christians and yet in stead of shewing foorth the vertue of Christ shew foorth the wickednes of the Diuel by their lewd conuersation causing the name of God to bee blasphemed by Papists and Atheists and all sorts of Hereticks and Sectaries by their whoredomes swearing malice drunkennesse and the lusts of their father the diuell and those of all sorts These are they that carry Christ about in scorn to be derided of the enemies of the truth for when with their words they professe Christ by their works they deny him themselues and cause him to bee denied by others Were there not a remnant that bear the Image of Christ in sincerity who would euer imbrace a religion that were professed by men of such wicked conuersation Secondly it should exceedingly humble scandalous Professers that would haue the world think better of them than of the former sort
other men But the maine point is that God's people are the only people in the World None worthy to be called a people in comparison of them No subiect in any gouernement so happy as Gods people vnder his gouernement in Christ and therefore to bee made the people of God here is reckoned as a condition beyond all comparison Now that Gods people excell all other Subiects in the World may appeare many waies First in respect of the loue of God that hee beares to his people which hath foure matchlesse prayses that no King on earth can afford to his Subiects For first it is an euerlasting Loue when all the fauor of the Princes on earth is both mutable and mortall Secondly it is a particular loue to each Subiect All the people are loued and by name Deut. 33.3 The Lord counteth when he reckons his people he was become their God Psal. 87.5 6. Thirdly it is a free loue There was no desert in vs whereas Princes looke at somewhat that may pleasure themselues euen where desert is lesse Fourthly it is a tender Loue 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 euery 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 Thirdly all Gods People haue a generall pardon giuen them for all offences Ierem. 31.34 He saues his People from their sinnes and this pardon is grounded vpon a sufficient atonement made by a most faithfull high Priest for them Heb. 2.17 Who also sanctified all this People with his own blood Heb. 13.12 Christ is giuen for couenant he is their surety for them their witnes Esay 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 aboue all the people in the World their natures be amended they are all washed and clensed from their filthinesse there is not one vile person amongst them Ezech. 36.25 37.23 c. He hath formed them for himselfe and his owne seruice Esay 43.22 Fiftly all Gods Subiects 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 womb Psal. 110.3 Sixtly the Lawes by which they are gouerned are the perfectest in the whole world For the Law of God is perfect Psal. 119.8 Seuenthly all Gods people liue in his presence and see his glory Exod. 33.16 Leuit. 26.11 12. Zach. 1.10 11. Psal. 95.7 Other Kings haue many subiects they neuer saw and few that haue that preferment to liue in the Kings presence or neere about him Eightthly God feasts all his subiects and that often and in his owne presence and with the best prouision of the world Esay 25.8 Esay 65.13 14. Ierem. 31.14 Kings would soone consume their treasure if they should doe it often or almost once c. Ninthly no people so graced of their King in hearing requests and receiuing petitions For all Gods people may cry and bee heard and at all times and in all suites which no King on earth can grant to all his subiects and seldome or neuer so much as to any one Esay 30.19 Iohn 14. Whatsoeuer they aske in the name of Christ shall bee granted vnto them Tenthly they are the longest liued of any people As the daies of a tree are the daies of my people saith the Lord They may endure many a storm but they are fast rooted still Mine Elect shall long enioy the works of their hands Esay 65.22 For first they onely haue the promise of a long life in this world and it is limited onely with that condition If it bee good for them And secondly if that God take away some of his people and that quickly out of this world yet that shortens not their life or dependance vpon God For when they dye a bodily death they are said to bee gathered to his people or their people and there receiue eternall life instead of it Death doth not put them out of seruice or depriue them of the Kings presence but remoueth them onely out of one roome into another whereas they stood below staires before they serue now aboue staires and are all of the Presence and Priuie-Chamber to God Eleuenthly they are the wealthiest people in the world none better prouided for For first for Spiritual gifts and rich fauours from the King of kings they are not destitute of any heauenly gifts 1. Cor. 1.5 Eph. 1.3 And for outward prouision God hath taken all the chief creatures and bound them to serue them with prouision in whatsoeuer they want The heauen the earth the corne c. all are bound for the supply of their wants Hos. 2.21 22 23. Twelfthly they excell for protection Whether we respect their preseruation or the reuenge is done vpon their enemies For their preseruation though the earth and the heauens should bee shaken yet God will be the hope of his people Ioel 3.16 and as the mountaines are about Ierusalem so is the Lord about them that feare him and therefore they cannot bee moued Psal. 125.1 2. and if the rod of the wicked doe enter vpon them yet it shall not rest vpon their lot v. 3. of the same Psalme And for vengeance It is certaine the Lord will auenge their quarrell vpon all their enemies though they be vnable to right their own wrongs and because God would haue it done throughly hee reserues the work of vengeance to himselfe to make the recompence Heb. 10.30 Rom. 12.20 Vses The vse may bee both for Consolation and Instruction For it should exceedingly comfort Gods children considering what singular happines they enioy by the gouernment of Iesus Christ. Oh! blessed are the people whose God is the Lord Psal. 33.12 and 144.15 Moses admires a little before his death the wonderfull felicity of the godly considered as they are God's people Israel is happy none like to God's people or this people nor is there any like vnto the God of Ierusalem For God rides vpon the heauen in their help the eternall God is their refuge and vnderneath are the euerlasting Armies He wil thrust out their enemies before them and say Destroy them Israel alone shal dwel in safety The Fountain of Iacob shal be vpon a land of corn and wine and his heauens shal drop down deaw They are a people saued by the Lord who is the shield of their help and the sword of their excellency Their enemies shal be found liers to them Deut. 33.26 to the end And this excellent estate is the more comfortable to be thought vpon 1. Because people of
praise as well as such as do euill dispraise Vse 2. Secondly it may much condemne the corruption of heart which appeares in many men in this point in sinning against the iust praises of others either by speaking euill of them and blemishing their good names which is to steale their riches from them or by withhoulding due praise which is to withhold the good from the owner thereof It should much affright such as are guilty of this fault that our Sauiour Christ measures our loue to God by our readines to praise for the Works of God done by another Iohn 5.41 42. It is a signe that men loue not God when they loue not goodnes in others which sure they doe not if they commend it not Doct. 5. Weldoing ought to be esteemed whersoeuer it is found in a subiect as well as a Prince in a seruant as well as a Master in all estates and conditions of men For God doth so as may appear Ephes. 6.7 8. and grace and goodnes is alike precious wheresoeuer it is in the like degree which serues to rebuke that secret corruption in the natures of men that are apt to obserue and praise good things in greater persons but withhold the incouragement is due to other men onely because they are poore and because they are worser Iames 2.1 2 3. You may now by this doctrine try whether they be good themselues For it is a signe of goodnes to obserue and loue goodnes wheresoeuer he seeth it in a seruant as well as in a frend and in a poore Christian as well as a rich Doct. 6. It may bee yet further obserued that if men would bee praysed they must doe well praise is onely due to weldoing Rom. 2.10 2. Tim. 2.20 21 1. Thes. 4.4 Rom. 13.5 And therefore it is a poore praise that men raise to thēselues for other things all that fame which is raised for any thing but weldoing is externall vain and therefore they are greatly deceiued that rest in the report that is raysed from their wit or beauty or birth or preferment or sumptuous buildings or the like Those may cause a great fame but onely well-doing can cause a good fame Secondly it shewes that hypocrites that haue gotten reputation onely because they are thought to bee good haue but built in the sands For when in time it shall appear that their owne works doe not praise them they shall find that the praise of men will not last It is not saying well that works a durable good name but doing wel It is but complementing at the best to professe and promise great care of practice and praising and yet bee barren and vnfruitfull Vse 3. Thirdly this shewes the great corruption of their nature that so vnquietly seek after praise and complain how much they be neglected and yet their own consciences know how idle and vnprofitable they are and which is worse that they not onely doe not well but manifestly doe euill and sin daily in pride and enuy in passion and wilfulnes or other open transgressions This thirst after respect aboue others is a signe of a great strength of hypocrisy when they are more desirous to be thought good then indeed to be so and more carefull of the praise of men then of God Fourthly they sinne shamefully that praise the wicked and iustify him that God condemneth but Salomon hath set a note vpon those persons that they are naught themselues For hee saith that they that break the law praise the wicked Prou. 28.4 and 24 25. Psal. 10.3 Fiftly they are yet worse that glory in their shame that seek praise for the excesse of wickednes committed by them either against God or men as they doe that would bee commended for their cost bestowed on Idols or for their worshipping of Saints or Angels or for their reuenges and wrongs done to men or for their mightinesse to hold out in drinking wine or for their filthy acts of any kinde or for their excesses in strange apparell or for the raysing of themselues by vnlawfull meanes or for their deliciousnes in their fare or the like As those glory in their shame so their end is damnation Phil. 3.18 Lastly this doctrine should beget in men a great desire to liue profitably and to doe good and in a speciall manner to apply themselues to such works as are most praise-worthy Quest. Heere then ariseth a question What things in particular doe most aduantage a mans iust praises Ans. The answer is that there are diuers things will make a man to bee much praised as First to honour God hee hath promised to honour those that honour him Prou. 8.17 Now to honour God is to seek his Kingdom first and to confesse his name before men though it bee in euill times Secondly humility and a lowely carriage with meekenes For the humble shall bee exalted and the proud brought low Luke 1.14 20. Thirdly mercy to the poore This made the Macedonians famous in the Churches especially to shew it liberally and readily 2. Cor. 8. Fourthly diligence and exact carefulnes to discharge the labours of our particular calling with all faithfulnes this made the good woman famous mentioned Prou. 31.27 28 29 30 31. especially if wisdome and prouidence bee ioyned with diligence Fiftly to liue in peace and stand to bee quiet and meddle with our owne busines and to be a peace-maker winnes a great deal of praise 1. Thes. 4.11 Math. 5.9 Sixtly to bee exactly iust in mens dealings and true in his words and contracts this wil make men abound with blessings The word is praises as it is in other places translated Prou. 28.20 Seuenthly to bee courteous is to bee amiable so as it bee done without affectation and not directed for thy owne ends and not done with dissimulation Eightthly to doe good to our enemies to bee not onely ready to forgiue but to pray for them forbeare to wrong when it might be executed and to shew all willingnes to ouercome their euill with goodnes Rom. 12.20 21. Ninthly a care in all things strictly to submit our selues to the iust Laws of men auoiding transgression for conscience sake as the coherence in this place shewes And thus of the sixt doctrine Doct. 7. It may yet further bee obserued from hence that God doth require Magistrates in a speciall manner to looke vnto it that they doe all they can to praise and incourage Godly men and such as do good in the countries where they liue Rom. 13.5 This is the end of their calling Iob 29.25 This wil proue heauy one day for those prophane Magistrates that in the places of their abode disgrace men more then such as are godly and countenance none more then such as are most dissolute and lewd of life The iudgements of the Lord wil be terrible against these vnrighteous men Lastly the Antithesis is heere to be noted For when hee saith that such as doe well should be praised he doth not say
protection of God to fall to trust vpon outward things Thus it was madnes in Dauid after so many trials of Gods power for him to stand about to number the people and to rest vpon the strength multitude of his subiects 2. Sam. 24.10 9. To be slow of heart to beleeue and treasure vp the promises of God and the proofes of Scripture that should comfort vs and warrant the truth of our saluation in Christ Luke 24.25 10. To speake proudly or wickedly and with prouocation to others especially to wicked men or if they themselues be wicked men Pro. 30.32 33 11. All dotages about earthly things are in a great degree madnes For godly men that are heirs of the promises and of the Kingdom of heauen to yeeld themselues ouer to the inticements and lusts after worldly things is maruelous folly and madnes especially in them who haue tasted knowne better things to neglect their glory which is their soules for so Dauid calleth his soule Psal. 30. vlt. and to serue the sensuall desires of their flesh is miserable folly 12. All sinfull courses are foolish courses and to deale sinfully is to deale madly Psal. 69.5 The last vse of this doctrine may bee to shew the vanity and insufficiency of all humane wit and learning and morall indowments in comparison of heauenly and spirituall knowledge and vnderstanding For if all vnregenerate men be foolish men then it will follow that a man may be a great wise man in this world and indued with all the ornaments of humane learning c. and yet at the same time in Gods sight bee accounted but as a naturall foole or a mad man in respect of his want of the true wisdome from aboue to discerne things that are excellent that is spirituall things Thus of the fourth doctrine Doct. 5. It is a hard task to ouercome and cure ignorance Ignorant men especially those that are bent against godlines are wonderfully vnteachable God himselfe is faine heere to deuise a strange way to silence them Salomon obserued that these men are wiser then any man that can giue a reason And if a foole be brayed in a morter yet his folly will not depart from him and a reproofe will enter more into a wise man then 100. stripes into a foole yea it is heere to be noted that it is hard to silence them from their reproches and follies The reasons are First because it is naturall to them to bee hatefull and hating others and it is a hard task to ouercome a naturall disposition in man Titus 3.3 Secondly because the vnregenerate minde of man is full of obiections and the diuell suffers many heads of purpose he prompts them and supplies them with cauils Thirdly because many with-hold the truth in vnrighteousnes they doe willingly misprison the truth they desire not information they loue darknes and lies and therefore are loth to haue what might satisfie them and resist the power of the truth and willingly striue to neglect doctrine in publike and Apologies in priuate Fourthly because they incourage one another in an euill way they obserue that the great men of the world and many that are in reputation for wisdome and learning are scorners as well as they yea it mightily confirmes them to heare many times in the very pulpits showres of reproches which ambitious and malicious temporizers powr out to strengthen the hands of the wicked and discourage the hearts of the righteous they think they may reuile securely because they heare that way euerie-where euill spoken of that cause and language is the cause and language of the multitude Fiftly because many ignorant persons when they are confuted yet are so foolish that they will willfully persist in their obiections vpon this pretence that though they cannot reply against the answer yet they think if such and such were there that haue more experience and learning they would confirme and make good what they say Sixtly because malice hath no eares they hate the truth and godly men and therefore are vtterly vnwilling to abate any thing of the disgraces of the truth or godly persons If it be not as they say yet their malice would faine haue it so and if it may disgrace the godly they care not whether it be true or no. Seuenthly because many times God giues them ouer to such a reprobate sence that through custome and euill thoughts and euill surmizes they think verily they doe not much amisse to oppose and hate such persons This was the case of such as reuiled and persecuted the Apostles they thought they did God good seruice as Christ prophesied of them The vses of this doctrine follow Vses First therefore we should not wonder if we see this daily come to pass that men of all sorts should reproch the good way of God so vniustly so foolishly so pertinaciously Secondly it shewes that godly men had neede to be circumspect and to watch their words and works with all exactnes and that they which will confute ignorant men must striue to bee very able and throughly furnished with wisdome of words and abundance of good works Thirdly it shewes that ignorant persons are in a lamentable case that are so in wrapped in the snares and cords of their owne folly that so willingly and wilfully runne towards the gates of death ruine that are so hardly cured of this spirituall blindenes Fourthly it imports that sturdy self-will'd peruerse Christians that cannot bee diuerted or aduised are to be reckoned in the rank of these fooles what shew soeuer they make of a better estate Fiftly it doth comfortably import that when one is teachable and hates reproching and will do or say nothing against the truth and is not pleased with his ignorance but iudgeth himselfe for it and vseth the meanes to get the knowledge and loue of the truth that such a person is escaped from the congregation of these fooles and is in some measure inlightened with true wisdome from aboue Sixtly it may warne all that loue their owne soules hereafter to take heede and with care to auoide wilfulnes and selfe-conceitednes Let men take heed they be not wise in themselues but striue to frame thēselues to be true workers of wisdom and withall to take heed of a multitude of words he that cannot be silent cannot be wise or godly And thus of the first doctrine Doct. 6. Sixtly wee may heere note that well-doing is the best way to confute wicked and vnreasonable men A sound and fruitfull life is the likeliest and surest way to still them if any thing will doe it it is the best way for diuers reasons 1. Because we see heere it is a course of Gods chusing and he saith it will euen muzzle them and binde vp their mouthes and hee will giue successe to the obedience of his owne commandements 2. Because by a conuersation full of good works we doe not onely confute them our selues but we make others able to answere
Conscience is such an Arbiter betweene God and vs that sometimes it speakes for God against vs and sometimes for vs to God But that wee may bee more distinctly informed about Conscience I therefore come to the second point which is to consider what Conscience can doe or how it is imployed in vs and Conscience is imployed both for GOD and for man which work I will consider first apart and then ioyntly For God then Conscience works diuersely and hath many offices vnder God and for God for it is Gods speciall spy set in the hart of man to watch him and his Intelligencer Notary to set down what man hath done It is God's hand-writing the Law of God written in our hearts or rather worketh by the help of that body of the Law written by the finger of God vpon the Tables of mens hearts It is a co-witnes with God Rom 9.1 It is also Gods Lieutenant and a great Commander placed within vs that seuerely requires homage and seruice to be done to God and especially diuerts man from ill directing him in the carefull manner of seruing of God For God will not accept any seruice 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 griefe 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 surueying the things of man especially the hidden things of man and heer the power of Conscience is wonderfull For other creatures may see the things without them but haue no power to see the things within them onely man hee hath a knowledge reflexed The eye of a man too can see other things but without a glasse it cannot see it self But now Conscience can discern it self and the whole actions of man and so it differs from Science or the knowledge of the minde for to knowe other things is science but to knowe our selues is Conscience The soule then by Conscience knowes it self it views the thoughts memory affections of the soule and can tell what we think desire loue feare hate c. Secondly in matters of Religion Conscience is specially imployed for instance both in the Word and the Sacraments For the Word the mystery of faith euen all the grounds of Religion they are laid vp and are in the keeping of Conscience 1. Tim. 3.9 And in Baptisme whereas God makes a couenant with vs and likewise requires a restipulation or promise on our part Conscience is heerin imployed and without Conscience God will do nothing in the businesse It was the forme in the Primitiue Times that the party which was to bee baptized was to bee examined before God whether hee did beleeue the question was Credis Doost thou beleeue And he was to answer Credo I doo beleeue Now this answer God would not take vnlesse the conscience would say that hee did beleeue as he said this is the answer A good conscience is mentioned 1. Pet. 3.21 Again a good conscience serues in all the offices of our life or affairs euen in all things to be a witnes if we do that which conscience thinks well to comfort vs and if we doo that which conscience thinks ill to discourage vs Rom. 2.15 and 9.1 Yea conscience is the guide of our liues We are heer pilgrims and strangers farre from our home and in iourney continually now GOD hath set consciences in vs to bee our guides that in all things we are to doo we may be directed and encouraged by conscience taking the direction and warrant of conscience as a speciall ground of our actions so as to do contrary to what conscience bids vs is a sinne for it doth not onely witnes about what is past but it directs vs about what is to come as now to be done But the principall work of Conscience whether we respect God or man is To keep Court in the heart of man There is in man Forum Conscientiae a Court of Conscience a secret Tribunall is set vp in the heart of man and therein sits Conscience and arraigneth accuseth bringeth witnesse sentenceth and doth execution Now concerning the iudgement of Conscience keeping an Assise in the heart of man two things are to be considered First the law by which Conscience iudgeth secondly the manner of the proceeding in iudgement For the first Conscience iudgeth of the actions of men by vertue of certain principles as I said before which it findeth in the vnderstanding gathered either from the Law of Nature or from experience of God's prouidence or from the Scriptures Now the manner how it proceeds in iudgement is in form of reasoning as I said before for in the minde the Conscience findes as it were a Book of Law written which is in the keeping of the faculty they call it in schools Synteresis from hence the Conscience takes the ground of reasoning and from the memory it takes euidence of the fact or state of the man that is arraigned and then by it self it iudiciously concludes and passeth Sentence and so it proceeds whether it condemn or absolue In the Iudgement of condemnation it proceeds thus First it cites or calls for the soule to be tried then it accuseth in this form out of the body of the law kept in the minde it takes the conclusion it means to work vpon and then vseth the memory to testifie of the fact as for instance Euery murderer is an offender thou art a murderer therefore thou art proued to bee an offender Then comes the Sentence in the same order Hee that commits murder without repentance shall be damned thou committest murder without repentance and therefore art a damned creature So likewise it proceeds in absoluing For euidence it proceeds thus He that hath such and such marks as godly sorrow the loue or fear of God c. hee is a childe of God but thou hast these marks therfore thou art a childe of God and then it goeth to Sentence Hee that is the childe of God shall bee saued but thou art prooued to bee the childe of God therefore thou shalt be saued Nor doth it rest in the Sentence but immediately doth it selfe begin the execution for laying hould vpon the guilty person it presently buffets him and terrifies him and pricks him at the very heart and gnawes him many times with vnspeakeable torments and tortures And so contrariwise in the Sentence of absolution it proceeds with comfort settleth and quieteth the hart of the Absolued and many times makes it able with ioy to stand vndanted against all the powers of hell and the world of which more afterwards when I come to intreat of the sorts of Conscience Obserue by the way the difference between the Court of Conscience within vs and mens Courts of
good Conscience and the other is that a man runnes onely blindefolded so long till death and hell may seaze vpon him Thus of the effects of an euill Conscience The meanes how Conscience may bee made good follow That an euill Conscience may bee made good two things must bee looked into First that wee get a right medicine to heale it Secondly that we take a right course in application of the medicine First the medicine for the curing of an ill Conscience is onely the blood of Christ the disease of Conscience is of so high a nature as all the medicines in the world are insufficient nothing but sprinkling it with blood will serue the turne and it must bee no other blood then the blood of the immaculate Lambe of God as the Apostle shews Heb. 9.14 The reason of this is because Conscience will neuer bee quiet till it see a way how GODs anger may bee pacified and sinne abolished which cannot be done any way but by the blood of Christ which was powred out as a sacrifice for sinne Now vnto the right application of this medicine foure things are requisite First the light of knowledge Secondly the washing of regeneration Thirdly the assurance of Faith Fourthly the warmth of loue First knowledge a man must haue both Legall and Euangelicall For they must knowe by the Law what sinnes lie vpon the Conscience and trouble it and they must knowe by the Gospel what a propitiation is made by Christ for sinnes And for the second an euill Conscience will neuer bee gotten off vnlesse our harts bee sprinkled and washed from the filth and power of the sinnes which did lie vpon the Conscience Heb. 10.22 1. Tim. 1.5 Now vnto such remouing of such sinnes from the hart two things are requisite First that by particular confession wee doe as it were scratch off the filth of those sinnes that foule the heart and trouble the Conscience Secondly and then that wee wash our harts and dayly rinse them with the teares of true repentance and humiliation before God for those sinnes Thirdly assurance of faith is necessary to the cure of an ill Conscience because faith is the hand that laies on the medicine A man must apply the sufferings of Christ to himselfe and beleeue that Christ did satisfy for those sinnes that lie vpon the conscience and must accordingly all to besprinkle the conscience with that blood of Christ and then of an euill Conscience it will presently become good but men must looke to one thing and that is that their faith be vnfayned For Conscience will not be satisfied with the profession of faith they must beleeue indeed and with their harts and with sound application of the promises of the Gospell concerning the bloud of Christ or else Conscience will not bee answered Heb. 10.22 1. Tim. 1.5 Fourthly the heate of loue must bee added a man must so apply the blood of Christ as that his owne blood bee heated in him with affection both towards God and Christ and Christians Christian loue doth put as it were naturall heat into the Conscience and makes it now receiuing life by faith to bestir it selfe in all the works either of seruice to God or duty to men 1. Tim. 1.5 Heb. 9.24 Knowledge bringing it light Mortification making it cleane Faith curing it and putting life into it by sprinkling it with the blood of Christ and loue infusing or rather inflaming it with the heate of life All these things are requisite though I stand not vpon the precise order of the working of euery one of these Thus how conscience may bee made good Now I might adde a direction or two how Conscience may doe her worke aright that is a good Conscience and not doe ill offices in the soule Two things I say are of great vse for the guiding of a good Conscience First that in all her proceedings shee must follow the warrant of Gods word Secondly that shee doe not mistake in iudging of particular actions she must bee sufficiently informed about our Christian liberty For vnlesse the conscience discern that we are freed from the malediction of the Law and from the rigorous perfection of obedience and haue restored vnto vs a free vse of all things indifferent and the like shee may bee ouer-busy and troublesome disquieting the hart and restrayning the ioyes should refresh and support a man Thus of the meanes how Conscience may bee made good the signes of a good cōscience follow First by the opposition it makes against the remainders of sinne in the godly It maintains a constant combating against the law of the members hauing at command the law of the minde It doth not onely resist grosse euils but euen the most secret corruptions in the heart of man This Paul discerned in himself Rom. 7. of doing God seruice Secondly by the manner of exacting of obedience for a good Conscience First doth incline a man to doo good duties not by compulsion but a man shall finde that he doth them by force of an internall principle in himself Secondly it cannot abide dead works a good Conscience abhorres all cold and careless or luke-warm or counterfet seruing of God it puts life into all good duties it exacteth attendance vpon God in doing them Heb. 9.14 Thirdly it more respecteth GOD than all the world or the man himself and therefore wil compell a man to obey against profit and pleasure and liking of the world 2. Cor. 1.12 Fourthly it requires an vniuersall obedience it would haue all God's commandements respected and therefore Paul saith I desired in all things to liue honestly Heb. 13.18 The allowing of one sinne shewes the deprauation of the Conscience if it be a knowne sinne and still tolerated As one dead flie will spoyle a boxe of pretious oyntment I say one dead flie tho many liuing flies may light vpon a boxe of oyntment and doe it no great hurt So a godly man may haue many infirmities and yet his Conscience bee sound but if ther be one corruption that liues and dies there that is such a corruption as is known and allowed and doth by custome continue there it will destroy the soundnesse of the best Conscience of the World and doth vsually argue a Conscience that is not good Fiftly a good Conscience doth require obedience alwayes Thus Paul pleades I haue serued God till this day It doth not command for God by fits but constantly Act. 23.1 A third signe is that a good Conscience is alwaies toward God it still desires to bee before God it seekes God's presence it reckons that day to be lost and that it did not liue as it were when it found not the Lord or had no fellowship or conuersation with God A good Conscience is like a good Angell it is alwaies looking into the face of God Act. 23.1 Thus of the signes The benefits of a good Conscience are many and great for First it is the best
Christ. 320 Inferiours why first charged 715 Inoffensiuenesse 329 Inuentions of men how to bee obeyed how not See Magistrates 587 Iudgements how far extended 249 Iudgements spiritual the worst 251 K Kindred spirituall the best 290 Kings earthly and spirituall difference betwixt them 295 Kings meant by Saint Peter 604 Originall of Kings 606 Excellency of Kings 609 Supremacy of Kings 612 L Lawes of land not to be transgressed 561 Lawes of land to be studied 562 Learned men oft oppose the Word 238 Liberty of Christians 670 Liberty abused 680 Liuelinesse spirituall 143 Liuing spiritually how happy 852 Light acceptation thereof 354 Light of godly maruelous 358 Lost sheepe who be 893 How they that as sheepe may bee lost 896 Loue to the Godly 329 Saints onely loued of God 402 How that Loue prescribed 404 Lusts to bee auoided 406 Diffrence of lusts in the godly 408 Helps to auoid lust 409 Lusts how fleshly 413 How lusts hurt the soule 416 How victory ouer lusts 469 When ouercome of lusts 470 M Madnesse spirituall 654 Magistrates our dutie to them to be learned 561 Submit to Magistrates why 566 All to be subiect to magistrates 571 How Magistrates an ordinance of men 575 Magistrates distinguished 578 Magistrates in what to be obeied 581 In what not to be obeied ibid. Magistrates power in matters ecclesiasticall 582 Obedience to Magistrates for the Lords sake 600 Magistrates of God 615 Magistrates to encourage godly men 629 When not fit to complaine to Magistrates 824 When redresse may be sought of Magistrates 825 Masters their originall 732 Signes of good Masters 736 Malice signes of it 6 Remedies against it 10 Maliciousnes 680 Meditation rules for it 219 Meekenesse 323 Melancholy rules about it 64 Mercy in man 327 Men not vnder mercy 380 Why many obtain not mercy 388 4. Properties of Gods mercy 390 6. Effects of Gods mercy 394 Helpes to obtaine mercy 399 Ministers must apply the word 220 Mortification signes of it 849 N The godly nation 311 O Obedience see Magistrates Obstinacy of sinners 478 Offence see scandal 255 Offence by outward shewes 332 P Patience 327 Motiues to patience 822 The peculiar people of God 314 Wicked no people 366 Who are not Gods people 369 Gods people 3. waies 371 Gods people excell all other 372 Gods people onely beloued ones 402 The phantasy 452 The work of it in sleepe 454 Priests how the godly are Priests 155 What vses to bee made therof ibid. Priesthood of Christians 300 Praise of men how to bee sought 623 The best need praise 624 For what praise due 626 Helps to get praise from men 628 R The faculty of reason 457 Refusing Christ. 242 Remembrance of misery past profitable 345 RepentaÌ„ce put off dangerous 548 RepentaÌ„ce conformable to Christs death in many things 849 Reprobation 851 Reports when not to bee receiued 494 Reproaches see euill speaking 37 Helps to beare reproaches 493 Reproaches to bee auoided 646 Reuiling 818 Roiall estate of godly 293 Righteous life the best life 854 Righteous mens signes 857 Righteousnes distinguished 860 Righteousnes reiected why 862 Helps vnto Righteousnes 864 Defects of Righteousnes 868 S Sacrifices for Christians 161 Lawes for offering those sacrifices 165 Scandal defined and distinguished 255 How wicked take scandall at Christ. 257 Wherein not to regard scandall of wicked 261 How guilty of giuing scandal 262 Rules to preuent scandall 263 How scandal taken at word 273 Rules about giuing or taking scandall at ceremonies 595 Seruing God 686 Who serue not God 689 Prerogatiues of Gods seruaÌ„ts 690 Seruants of men 718 Seruitude how it came in 719 Seruants comfort 723 Seruants subiection 727 Helps to seruants to obey 728 How seruants shew a feare to God 734 Scripture why Word so called 176 Wherein it exceeds other writings 176 Sense by the soule 449 Of the fiue senses 449 Sight and hearing the best senses 450 The inward sense 452 Sheep in allusion to men 888 Signes of lost sheepe 893 How they that are as sheep may be lost 896 Shame spirituall 209 Sicknes of soule see diseases 873 Sin against holy Ghost 106 Sin done many waies 809 Who aliue to sin 140 Sincere Word see Word 74 Sion spirituall 187 Society how made happy 713 Societies diuers kinds of theÌ„ 606 Soule diuers acceptation of it 418 Description of the Soule ibid. What it is not 420 The soule is a substance 421 The soule is immortall 423 The originall of the soule 429 It comes by generation 431 The soule created of God 434 Soule and body how vnited 441 The soules faculties 446 The soules working motion 455 Why the soule was made 460 War against the soule 463 Speaking euill 37 Motiues against it 39 How to keepe men from speaking euill of vs. 45 Saints euer euill spoken of 486 The causes why it is so 487 Reasons against euill speaking 489 Euill speaking when odious 491 Stone how Christ a stone 120 How the godly are stones 141 Why liuely stones 143 Godly strangers and pilgrims 410 Submission see Magistrates 566 Suffering for Christ marks of it 284 Sufferings of Christ. 796 787 T Tabernacle how Christ one 149 How godly a tabernacle 150 Taste of Word see Word 100 V Vaine glory 783 Vegetation by the soule 447 Vertue of God what it is 317 Nine vertues of Christ to bee shewed forth 321 Vertues in vs vertues in Christ. 334 Vnbeleeuers are disobedient 231 Visitation attributed to God 534 How God visits 535 Time of Gods visitation 540 Signes of being visited in mercy 541 Glorious effects thereof 552 W War lawfull 570. Will of God 631 â—â—ds will a strong motiue 630 Well doing see Doing well 5 Things to profit by the Word 3 Hinderances of the Word 5 Desire of the Word 50 How desire of the Word discerned 53 Impediments to the desire of the Word 56 Meanes to get true desire of the Word 61 How to preserue a true desire of the Word 62 How wicked men may desire the Word 72 The Word resembled to milk 73 How the Word is sincere 74 The Word sweetned with Gods goodnes 96 How the sweetenes of the Word is tasted 101 Difference betwixt godly and wicked in tasting the Word 102 Why many haue no taste of the Word 109 Word of God our Warrant 559 How Gods word is Gods wil. 634 World contempt thereof 326 Worthy walking 340.378 Works note of Religion 496 Works iustifie before men 497 Works wherein good 498 Rules for good works 501 Kinds of good works 505 How works coÌ„fort the Saints 508 For what ends good works 509 How works may bee lost 511 What works may bee shewed 513 What may not be shewed 514 FINIS The coherence The Analysis of thâ— first part of this chapter 5. Things to be auoided if we would profit by the word Generall obseruations The benefit of brief catalogues of sins or duties or graces How many waies the sinnes heer-mentioned do hinder the word Of Malice Acceptation of the word Signes of malice Reasons