the verses immediately before 2. and with the 13. verse upon which it depends as the reason of it 1. From coherence with the verses next before we may note that God expects love to the brethren at our hands as well as faith in Christ As we are joyned to God by faith so he stands upon it to have us joyned one to another by love nay it is certaine true faith will worke this love He cannot beleeve in God that loves not the godly 2. From coherence with the 13. verse we may note that an affectionate love to the godly is a strong inducement to holinesse of life and therefore used here as a reason to inforce it 3. Contrariwise unlesse we looke to those three things in the 13. verse we cannot love the brethren as we ought to doe For 1. Unlesse we gird up the loines of our mindes such as our selfe-love concupiscence anger c. we shall be unfit for society with the godly 2. Againe unlesse we be sober in the use of the delights and profits of the world our affections will be stolne away from the godly 3. And thirdly unlesse our hope carry us stedfastly to the contemplation of the glory to be revealed upon the godly in the day of Christ they wil in their present condition seeme to us many times of all men most miserable 4. A Christian should looke to his heart and waies if not for his owne sake yet for his respect to the godly to whom he hath joyned himselfe that he neither shame them nor grieve them Now hee may shame them and dishonour the profession three waies 1. By sluggishnesse in his profession 2. By inordinate living 3. By doubting and despaire These three stand opposed to the three things in the 13. verse 5. That God is not onely carefull we should love one another but hee stands upon the manner and measure of it as the whole verse shewes and therefore we should looke to two things that our affections grow neither 1. cold 2. nor corrupt There are foure things doe usually abate affection to the godly 1. self-Selfe-love and pride when men grow into great thoughts onely of themselves 2. Discord and vaine janglings 3. Worldlinesse 4. Too much viewing of the infirmities reproches or miseries of the godly and thus affection growes cold It is corrupt three waies 1. When we love the godly for carnall ends 2. When it is fruitlesse it is fellowship but not in the Gospell 3. When we respect persons Purified The tearme is a metaphor borrowed either from the Goldsmith or the Physitian or else from the ceremoniall law The Goldsmith purifieth his metall so doth God his chosen ones The Physician purgeth his distressed patients so doth God distressed sinners seldome is there any found conversion but there is some purgation taken even some sound practice of mortification which paines the spirit and throwes out forcibly the filthy matter lies in the soule But I think the tearme is chiefly borrowed from the Ceremoniall law and so shews us that in the effecting of sanctification is wrought that which was signified in those Legall purifyings either of women after child-birth or especially of the Leper after the healing of his leprosie It is true that seldome or never is there a birth of saving grace but there followes it a fluxe of mortification a vehement casting out of naturall impurities and there must be also a purifying of the soule But I take the tearme to be most fitly borrowed from the clensing of the Leper for that most neerly expresseth the state of our soules both in nature and grace And so divers things may be here noted some implyed some expressed in those ancient shadowes The things implyed are 1. That by nature we are all of us polluted in our selves and so polluted as we have reason to doe as the Leper Levit. 13.44 and cry uncleane uncleane 2. That the infection of sin is such that it will infect the very house wee dwell in and the garments we weare even all the creatures we use so as all things are to us impure Lev. 13. Tit. 1.13 3. That in our native condition we are out of the campe even strangers from the common-wealth of Israel even when we professe our selves members of it Num. 5.2 3. Eph. 2.11 The things expressed in the state of our soules in respect of sanctification are lively shadowed out in the ceremonies of purifying mentioned Lev. 34. 4. to 33. which howsoever they containe more then the precise respect of this Text calls for yet for the more full explication of the ceremonies of clensing I handle them as they are set downe in order Now before we enter upon the particular explication of the Text wee must understand 1. That the ceremoniall law did make two distinct things in sanctification 1. Healing 2. Clensing for first the Leper was healed then clensed Now this word here used doth expresse onely the likenesse of the clensing of the Leper there is such a difference to be put in our sanctification For first our hearts are turned to God and then we fall upon divers exercises of faith and repentance by which we settle our owne hearts in the assurance of our conversion The ceremonie shadowed out the first of these degrees the Leper was cleane when after his confession of uncleannesse his leprosie stayed and spred no further and did not fret inward So are we truely turned to God in that moment when under the sense of our owne vilenesse we so judge our selves that our hearts begin to cease from evill and sinne loseth his dominion and that it doth not prevaile over our hearts but groweth lesse and lesse but yet though this be done in a moment many times yet there is a great deale more to be done before we can have comfort in our conversion or be soundly clensed and setled in our consciences before God 2. We must know that sanctification shadowed out by that clensing is taken in the largest sense even for all that righteousnesse that is conferred upon us either in justification or sanctification as it is strictly taken 3. That in the businesse of sanctification none of the Lords people healed of their leprosie should trust onely upon their owne judgements but seeke all direction and helpe they can from their faithfull and able Teachers There was nothing done in the law but the Priests said and did all as it were whether it were in discerning the disease or the healing of it or in judging of the state of the Leper they tooke the testimony of the Priest in all things yea when one would have thought they might have done all by the same rules of discerning The clensing or purifying of the leprosie was either more slight or more exact In some leprosies it was but to wash and so be cleane Lev. 13.53 54 55. to note that repentance in some and from some sinnes is far more easie then in others The more exact clensing is distinguished
concerning the practice of true Christians it shewes That the rules of holy life have beene the same in all ages of the world before the Law and under the Law and now under the Gospel We may see by the carriage of holy men before the Law that they walked by such rules as these and the reason is because the rules of a religious and vertuous life were in the minde of God from all eternity and so given to men from the beginning and cannot change in as much as God is unchangeable in the formes of things And this point may shew us how hard the world is to learne in that these lessons have beene taught from the beginning and yet the most men have not learned them And besides godly Christians should be encouraged to live by rule and to walke circumspectly seeing this is no harder a taske required of them than what hath beene required in all ages Thirdly it is worth the observing who the persons are that give this counsell to strive as well as we can to live out of trouble and to lead a quiet life They were two great Champions that had endured a world of troubles themselves Peter I meane and David and yet we see they presse other men to seeke to live as quietly as is possible and thus did Paul doe also 1 Tim. 2.2 1 Thes. 4.11 Heb. 12.11 Now one maine reason why they doe so is because they themselves did feele by experience how unable they were to beat crosses when they fell upon them It was this Peter that denied his Master upon the very sight as it were of adversaries and it was this David that gave this advice after himselfe had changed his behaviour before Aâ—imâ—lech as you may see by the title of the Psalme Which should teach us to be thankfull for that publike or private quietnesse any of us doe enjoy and besides it should warne those unruly froward Christians that live not in quiet either at home or abroad to repent and amend their words and works They cannot imagine what singular comfort and contentment they withhold from their owne lives and the lives of others If they did but know how much God abhorrâ—s a froward Christian they would be more affraid than they are Thus of the generall observations The first part concernes the persons that are exhorted and they are described by two formes of speech the one such as will love life the other such as would see good daies If any man will love life From this forme of speech three things may be observed Doct. 1. That men by nature are prone to the love of life and so prone that the most men will breake all bounds and will love life whatsoever be said to them or done to them This is a point so sensibly felt by the experience of the most that heare it that it needs no proofe If any man aske what the reason should be why there is such an inordinate love of life in the most many things may be answered The first cause of it is the generall corruption of nature in the most men which came in by sin To love it selfe is nature but to love life so pertinaciously is from degeneration and the great abasement of the nature of man that cannot now move it selfe towards the perfection of it selfe for unto the godly the change of life is an alteration that brings perfection Secondly ignorance and unbeliefe is the cause of it If men did know and beleeve those glorious things God speakes of a better life they would loath this present life and long to be in heaven Thirdly the cause in many is that their hearts are ingaged upon such perplexed and intricate projects about profit or pleasure or greatnesse in the world that they are not at leasure to examine the reasons of the love of life the heart of man is usually oppressed with some one or other of these projects Fourthly in all sorts of people there is such an inâ—â—rable inconsideration that no warning from the Word or workes of God no experience of their owne or other mens can force them to a serious and constant meditation of the things concerne their true happinesse Fiftly the love of life ariseth in the most from the Idols of their hearts There is one thing or other that they have set their hearts upon in a vicious manner and this unreasonable love of their particular sins doth hold them downe in bondage to this present life and so cannot be cured of the disease till they repent of their beloved sins And the guiltinesse of their consciences makes them affraid of death and judgement and to embrace this present life upon any conditions And in godly people this inordinate love of life ariseth from the defect of particular repentance for it Thus of the first point Doct. 2. Men have cause to take off their affections and not to be so desperately bent to the love of this present life This is a point very profitable to be urged and most men and women have need of it and therefore I will shew more largely the reasons why wee should not love life or not so inordinately as to be unwilling to leave it upon any termes The first reason may bee taken from the commandement of Christ who gives this charge to all that will bee his Disciples that they must not love life As they must deny themselves in other things so in this particular And be so gives this in charge as he seemes to threaten them with the losse of life if they love it so Luk. 17.33 Ioh. 12.25 The second reason may be taken from the example of the godly that have not loved life Iob detested life Iobâ— Salomon tels of a multitude of occasions that he had to hate life in his book of Ecclesiastes and a multitude of godly men have shewed the proofe of it in laying down their lives willingly when they have beene calâ—â—â— to it Act. 20.24 Phil. 2.20 Heb. 11.35 37. The third reason may be taken from the consideration of life in it selfe both in the nature of it and in the end of it for the nature of it it is but a winde or a vapour Iames 4. so meane a thing that no man can well tell how to describe it perfectly which is the greater wonder that it should get the love of all the world and yet no body knowes what it is he loves And for the end of it it is not in the power of man to number his owne daies God hath set an appointed time for every mans death and though they love life never so much they cannot hold it beyond that time Iob 7.1 And besides our times are so hid that a man cannot be sure of a moneth a weeke a day an houre and shall our hearts be so bewitched with that which we know not how long we shall enjoy Iob 24.1 and the rather because there are so many wayes for life to goe out at though but
man that it makes him breake through at length all doubts and difficulties having a witnesse within himselfe even the witnesse of the spirit of adoption 9. As it procures strength to suffer adversity so as a man shall not faile or sink under crosses or wrongs For he that hath given us to beleeve in his 〈◊〉 gave â—â— also strength to suffer for him 10. Lastly as it overcomes the world that is it fortifieth a Christian against all pleasures profits carnall friends hopes feares dangers or whatsoever it is that either by inticement or inforcement the world might draw them away by Now for the second If any aske how faith doth all this I answer it doth it first as in generall it assures a Christian of Gods love and that God is his father and will love him to the end and this assurance is wrought by the knowledge and application of Gods promises and the observation of the signes of those promises in himselfe Secondly as it renewes upon every occasion a particular perswasion that God in such and such a crosse or temptation c. will for his promise and sons sake keepe and deliver him in particular For God stands upon this particular faith I will not instance only in these cases extraordinary mentioned in these Scriptures Mat. 8.13 and 9.28 Mark 5.36 and 11.23 John 4.20 but it is true also in cases ordinary A perswasion that God will help and keep us will keep us indeed For the just lives by his faith and it shall be to us according to our faith so as he that beleeveth or is so perswaded shall not be ashamed All things are possible to him that beleeveth and the true reason why many things are not obtained is because we are not perswaded they shall be obtained as for extraordinary things the same God that hath determined that miracles shall cease hath caused that kinde of perswasion to cease too Thirdly it doth it as it sets meditation and prayer aworke meditation I say as it lookes upon Christ and the former promises of God in him and prayer as it begs performance in all humility warranting hope upon that generall promise whatsoever you aske the Father in my name beleeving it you shall have it Now for the third it must greatly be pondred what kinde of faith or perswasion can effect all this This I unfold negatively and affirmatively negatively it is not a verball faith will doe it By a verball faith I meane a bare affirming that a man hath faith without all reason or discerning that inwardly there is any such thing in his soule and this abounds every where amongst the ignorant sort that take beleeving to be nothing else but to say they doe beleeve but this will availe nothing Nor is it a forced faith that will worke this by a forced faith I meane such as the faith of devils when a man is compelled to beleeve some truth not for love or desire after the truth but out of a servile disposition because he cannot tell how to deny it or object against it The devills beleeve and tremble and so doe many wicked men Nor is it a partiall faith I am driven to use these tearmes that by them I might expresse the severall humors of men by partiall faith I meane this when a man will beleeve some truthes but not all as some men will beleeve Moses but not Christ the Law but not the Gospell the truth of directions for life but not the assurance in particular by the promises in Jesus Christ and contrariwise some will beleeve Christ but not Moses they thinke the promises are true but they will never beleeve that such and such threatnings can be so God will be more mercifull Againe some men will beleeve in prosperity while they see meanes but not in adversity when they want what they desire or when their confidence may bring them into disgrace or trouble Nor is it a limiting faith that will appoint how it shall be before it bee beleeved The Jewes will beleeve but then Christ must worke wonders at their appointment The Pharises will beleeve in the Messias but then he must be such a one as they will describe many could beleeve if God will doe it by such meanes or at such times or in such measure as they could name Thomas will beleeve but then he must first see Christ but it was otherwise with Nathaniel Nor is it a dead faith that Iames speakes of that is without workes that will effect this Nor will the temporary faith doe it Lastly the wavering faith hath but little force I meane a faith that is tossed with so many fancies and so many doubts that hath a kinde of habit of inconstancy which may be found in many Christians that perhaps in the generall have a true faith my meaning is this that when we give liberty to the power of every fancy or temptation or doubts or impediments or affliction so as if any thing fall in our way that in the least measure might seeme to crosse our desires we are presently out of all heart or perswasion and usually are never setled but when nothing opposeth us this kinde of wavering and weaknesse is wonderfully scourged with want of sense and experience of Gods mighty working or at best it gives but dishonourable entertainment to the greatest meanes of God For though perhaps great mercies are greatly affected for the present yet the sense of them is instantly gone and every trifling crosse turnes the heart out of contentment and so out of perswasion too for all that is not yet had These are unstable in all their wayes But contrariwise that perswasion that is thus mighty through Gods power to keep us is a perswasion originally begotten by the word prepared by repentance witnessed by the spirit confirmed by the Sacraments renewed by prayer attended with the love of God encouraged by experience within our selves or others and continued by some seed of the word The use of all this is threefold 1. First for terror to all those that live without faith and for humiliation to all those that live without the setled assurance of faith Here men may see what by faith might be had and the need of it Now what can be the estate of such as neglect it and willingly sit downe in unbeliefe but even the condemnation hereunto belonging He that beleâ—veth not is condemned and this is the condemnation of worlds of men even their wretched sinning against faith and assurance of Gods promises This is the true reason that they dye in their sinnes this is a signe they are not of Christs sheep For if they were they would beleeve in him yea and the wretched wilfulnesse of many in confirming themselves in the neglect of assurance causeth many times these fearefull judgements that they should be given over
deliverance it is with us according to our faith Faith makes us whole faith delivers us as soone as we can get our hearts to trust upon God the Crosse is gone the Lord staied but till we would beleeve in him with all our hearts Now is this so doth God stand so much upon our faith in affliction How is it then that wee doe not beleeve Oh unbeliefe unbeliefe is ever worse than the crosse it selfe There is nothing the tempter would rather deceive us of then our faith Oh how is the heart of man turned away from true faith there are a great number of us as it were â—eprobates concerning the faith we are of no judgement wee are altogether blockish in this point of beleeving in God But in the second place let this doctrine perswade with us when wee feele impatiency or any other perturbation rising in us to check our selves and say to â—ur own soules where is my faith now and with the poore man in the Gospell let us run to Christ with teares in our eyes crying and saying I beleeve Lord help my unbeliefe and with the Disciples let us still pray Lord increase my faith Yea thirdly since the Lord accounts so much of our faith wee should strive after perfection even to get a strong faith and to shew our selves unmoveable in affliction and to this end wee should be much in the Apostles prayer that God would so fulfill the Counsell of his owne will that hee would be pleased to fulfill the work of our faith with power But some one may say what is it in affliction to shew our faith or what must we doe to approve our selves to God that we doe beleeve He that would approve his faith in affliction must doe foure things 1. First if he be conscious to himself of any evill that he hath too much favoured hee must speedily repent and give glory to God and make his peace with God Dan. 12.10 2. Secondly he must be sure he hold fast his assurance so as he call not the love of God into question For as the Lord will still owne his people in all their adversities saying they are his people so must they still stick to this the Lord is my God This is to beleeve to hold fast this assurance whatsoever befall us Zach 13. ult 3. Thirdly hee must be sure to lose no ground either in the affections of godlinesse or in the confession or profession of the truth No affliction must abate his love to godlinesse or the Word or Gods children nor hinder his free profession of the truth 4. Fourthly hee must commit his way to God and rely himselfe and all his aâ—tions upon God putting his trust upon Gods promises and goodnesse Psal. 37. Phil. 4.6 But especially the praises of faith in affliction will be greatly enlarged if we can adde these things following 1. First if wee can trust upon 〈…〉 â—â—mmit ouâ— waies unto him resting upon his promise though we see no meanes to accomplish it Rom. 4. 2. If patience may have her perfect worke so as we could goe through afflictions with that firme unmoveablenesse that we would resist all perturbations and that in all sorts of trials 3. If we would beleeve though God himselfe did seeme to withdraw or to neglect us This was the great faith of the woman of Canaan 4. If we can hold out without hasting to use any ill meanes or unlawfull courses to deliver our selves Esay 28.16 5. Fiftly if wee can in affliction be wise to sobriety resting contented though God doe not discover the reason of his proceedings with us Rom. 12.3 6. Sixtly if wee can preserve a tender sense of our owne vilenesse being glad of smaller favours rejoicing when God is pleased to give us but a little help thankfully acknowledging any degree of succour not seeking great things for our selves But might some one say What should move us thus in affliction to rely upon God and to approve our faith in him Seven things should perswade us to trust upon God in all adversity 1. First Gods promise Heb. 13.4 Psal. 50.15 Iob 34.23 Esay 30.18 20. Psal. 94.12 13 14. Psal. 97.11 Psal. 125.3 Psal. 126.5 6. and it is certaine we may trust God upon those promises For Gods words are pure and sure words and have been tryed in the fire seven times 2. Secondly the liberty of asking what wee will of God Wee have reason to beleeve in him when wee are sure to have whatsoever wee aske of him 3. The consideration of Gods unchangeable counsell and decree wee are appointed unto all our afflictions 1 Thes. 3.2 3. 4. Fourthly the example of all the worthies of God as a cloud of witnesses should perswade us with faith and patience to run the race of godlinesse set before us For these all lived by faith Heb. 12.1 Their afflictions were as great as ours and they rested upon God and were not disappointed therefore we should be followers of them Heb. 6.12 5. Fiftly the speedinesse of our help and succour For yet a little while and he that shall come will come and will not tarry and therefore the just should live by faith their tentations shall not last long 6 Sixtly our owne experience Did we ever lose by resting upon God Was he not a help in trouble ever ready to be found Can wee say that wee ever beleeved in God and were ashamed of it afterwards Or can wee tell the time that by our care wee could ever adde one cubit to our stature Matth. 6. Rom. 9.33 7 Seventhly the recompence of reward proposed to them that will glorifie God by beleeving in him He will be made marvellous in them that beleeve 2 Thess. 1.11 A crowne of life is prepared for them that by faith and patience prove their love to God in enduring tentations Iam. 1.12 Lastly in that the Lord stands so much upon faith in the time of tryall it may serve for singular comfort unto us if the Lord be pleased so to leade us through afflictions that our faith hath proved unmoveable unto the end This is in a manner all that God would have of us certainly he is happy in whom Christ may finde faith when he comes to try him in the furnace of tribulation Thus of the effect of tentations as is briefly propounded in these first words of the Verse Now followes the amplification of it and that first by comparison with gold More precious than gold These words more precious then gold may be referred eyther to the persons of Gods children tryed or to affliction by which they are tryed or to faith that was tryed For the first it is most certaine that Gods servants are most precious in his sight He esteemes them more then all treasures They are his portion and inheritance He bought them at a high price and accounts of them at a wonderfull high rate They are his peculiar people and his jewels
would be glad to bring their honour in exchange for it Think of it If it were such a great glory to be honoured by earthly Kings as it was done to Ioseph and Mordecai what is it to be such whom God will honour God gives more honour then Kings have and therefore much more then they give Christians shall have this honour not in the sight of a few men but before all Nations of men Angels this honour shall not be for a small while but for ever For the King of heavens mind will not change nor shall the Elect die and lose their honor or live and staine it Besides God will give fulnesse of gifts and grace to use this honor which earthly Princes cannot give and this honor shall be held without envy or opposition and they shall have eternall possessions answerable to their Honor. And thus of the 7. verse and so of the fourth reason to confute the first objection Verse 8. Whom yee have not seene and yet love him in whom now though yee see him not yet doe you beleeve and rejoyce with joy unspeakable and glorious THis verse and the next containes an answer to a second objection which might be made thus Might some one say I know not whether the former comforts belong unto me I know not whether I be borne againe c. To this the Apostle answers by giving two signes by which men might try themselves 1. The first is the love of Christ. 2. The second the joyes of the holy Ghost Concerning which the meaning is that whosoever loves Christ whom he hath not seene and hath felt those unspeakable and glorious joyes of the holy Ghost hee is undoubtedly borne againe But such are you therefore you need not doubt your estate In generall we may then note 1. First that there are certain and infallible signs of a child of God there is such a way of tryall by signes 2. Secondly that the triall of our estate by effects wrought in us is a safe and profitable way 3. Thirdly that though we see not all the signes yet if we discerne any in sincerity they are infallible therefore the Apostle here propounds two of many Whom having not seene ye love Two things may here be observed the one exprest the other implied The doctrine exprest is that the unfained love of Jesus Christ is in every one that is borne of God and where it is it is an infallible signe He that loves Christ it is certaine that both God the Father and Christ love him Ioh. 14. 21. Eph. 6.23 and contrariwise 1 Cor. 16.22 The Use of this doctrine is threefold 1. First it should teach us to try our selves whether the love of Christ be in us or no now that this may be distinctly discerned wee must understand that the love of Christ may be two waies considered either as it is in the sparkle or as it is in the flame In some the true love of Christ is as it is but in a small measure Now others have the inflamed love of Christ. First there are 7. signes of the love of Christ wheresoever it is in truth though but weak 1. First we may know whether we love Christ by our estimation of him if we doe truly love him wee esteem him above all other persons and things in the world Mat. 10 37 Phil. 3.9 2 Secondly we may know it by our constant desire after the meanes of communion with Christ he loves not Christ that loves not the meanes in which Christ makes his favour knowne to men doe we love the kisses of his mouth that is doe we affectionately desire the meanes by which hee shews his love even those sweet pledges of his love in his word 3 Thirdly we may know our love to Christ by our love to Christians that are his members we love him that begat if we love them that are begotten of him 1 Iohn 5.1 4 Fourthly we may know it by beleeving in him Iohn 16.27 For if we love him we put our trust in him and relye upon him and his merits 5. Fiftly we may know it by our care to keep his commandements For so he saith himselfe He loveth me that keepeth my commandements Iohn 14.21 The love of Christ and the love of sinne cannot stand together 6 Sixtly we may know it by our griefe for his absence if to misse Christ be the sorrow of our hearts it is a signe we love him Cant. 3.1 7 Seventhly we may know it by our willingnes to suffer for his sake Ioh. 21.19 Thus Peter must one day prove that he loves Christ by being willing to be caryed whither naturally hee would not for the confirmation of the truth 2 Now there are seaven signes also of the inflamed love of Christ For they that have such tender affection after Christ 1 Doe sometimes feele the very passions of love they are as it were sick of love for the time overcome with the wonderfull affection they beare to Christ Cant. 2.5 especially when they have felt great comfort in the meanes 2. Their love is unquenchable and unresistible it is strong as death and much water cannot quench it Cant. 8.6 7. 3. They doe wonderfully earnestly and affectionately sometimes long after his second comming greatly desiring to be dissolved and to be with Christ 2 Tim. 4.8 Phil. 1.23 4. Fourthly they doe almost onely joy in Christ. God forbid I should rejoyce in any thing but the crosse of Christ Gal. 6.14 They account all other things losse dung in comparison of the excellent knowledg of Christ Phil. 3.9 5. Fiftly they continually talk of him they never linn they have words at will their tongue is as the pen of a ready writer Psal. 45.1 They can easily praise him and admire almost every thing in him Cant. 5.9 to the end 6. Sixtly their inflamed love is shewne by a willingnesse with contentment to doe the meanest service to Christ or his religion This was a signe Mary loved much that shee could even kisse the feet of Christ and wash them with her teares and wipe them with the haire of her head Luke 7.44 to the end 7. Seventhly they are wonderfully incouraged with his praises they are more fiered with his praises of them or his acceptation of them in the word or prayer then with the applause of the whole world besides Cant. 4.16 Coherence 2. Secondly if wee want the love of Christ wee should use all meanes to get it Now there are three things that would further us in getting this love 1. To pray for it to God 2. To acquaint our selves with the word of Christ. For that sets out his praises his love to us and the singular blessings he hath purchased for us 3. To converse with Christians that doe tenderly love Christ and abound in holy affections Those daughters of Ierusalem that wondered why the Church should make such adoe about Christ when they had conversed with her
suspect it Lastly this joy in the holy Ghost in some is an habituall gladnesse of heart which constantly after assurance is found in them though they feele not the passions of joy but in others there is felt at sometimes the vehement passions of joy but not the constant gladnesse Now eyther may be the true joy of the holy Ghost if it agree to the former signes But what should wee doe to get the joyes of God 1 Thou must be in the generall Gods servant and devote thy selfe to holinesse else thou canst never feele them Esay 65.13 2 Thou must voluntarily seeke godly sorrow for thy sins for these joyes are promised to and most felt by such as mourne for sin Psal. 126.2 3 5 6. Esay 61.3 Prov. 14.10 Mat. 5.5 3. Thou must labour after the affections of godlinesse till thou come to love Christ and the Word and holy exercises thou canst not get the joy in the holy Ghost if we did once love to be Gods servants the Lord would refresh us with the joyes of his presence Esay 56.6 7. But what should we doe to preserve the joyes of God that'wee might more constantly rejoyce in the holy Ghost Observe these rules 1. Thou must get a meeke spirit For passion and pride hinder the refreshings of God wonderfully Esay 29.19 2. Preserve uprightnesse the upright shall have an harvest of joy But if thou nourish the love of any sinne it is impossible to keep the joyes of God Psal. 96.11 Prov. 29.6 12.20 3. Lose not Gods presence but set him in thy sight and walk before him There is fulnesse of joy at his right hand Psal 16.11 4. Be much in well-doing For that will make our joy abound Col. 1. 9 10 11. 5. Hang upon the brests of the Churches consolation and sincerity Esay 66.11 6. Take heed of much carnall or outward reioycing For the immoderate liking of earthly things hardens the heart in the things of God Hence wee may briefly note the causes why many professors have no more ioy 1. Some neglect the meanes 2. Others are mastered by strong affections as Envy or Passions c. 3. Others have neglected mortification 4. In many their very unprofitablenesse is the cause 5. In some the love of some secret sinne blasts all grace and joy Thus of the 8. verse Verse 9. Receiving the end of your faith the salvation of your soules THis Verse is a ratification of the former in which the Apostle labours to assure salvation to all such as have the former signes 1. The matter assured is the salvation of our soules 2. The certainty of the assurance is in the word receiving which imports it is as sure as if we had received it already 3. The instrumentall cause is faith for salvation is the end of faith Receiving If this word be marked in it selfe and the coherence foure things arise to be observed 1. First that wee should receive the graces and blessings of God with much joy and love of Christ who is the foundation of the merit of all This I note from the coherence with the former Verse 2. Secondly we are seldome glad at heart longer then we are receiving some blessing or promises from God Note that he joyns this word to the joyes of the holy Ghost in the end of the former Verse 3. Thirdly that salvation is received even in this life received I say 1. In the promises of it 2. In the graces which begin eternall life in this life 3. In the certainty of the assurance of it 4. The word in the Originall signifies to carry back againe or to fetch out of the field which imports we cannot get salvation nor any promises or graces that concerne it but we must fight for it there will be some bicketing before it can be carried away out of the field Of your faith Faith is here expresly made the instrument of our salvation This is a principle and should be unmoveable in the heart of every Christian that without faith our religion is to no end For wee cannot be saved without it which should teach us both to seek this faith and to account of it as most precious and to this end to make sure that our faith be right wee cannot be too oft urged hereunto I will instance but in foure signes of a true perswasion For I take it for granted that the most of us say we are perswaded God loves us and Christ died for us Now wee may try whether this perswasion be right foure waies 1. First if it will endure the tryall of manifold tentations as the coherence shews a true perswasion will If it will support us in adversity of all sorts in some measure especially if it will fence us against the scornes and oppositions of the world this will prove it to be a true perswasion 2. Secondly if it be such a faith as will beleeve all that is written Act. 24.14 so far as it sees it to be the will of God though it be against reason or affection or profit or the opinion of any other 3. Thirdly if it have the seale of the spirit For hee that truely beleeveth hath a witnesse in himselfe even the witnesse of the spirit of adoption testifying by unspeakable joyes the assurance of Gods love Eph. 1.14 1 Ioh. 5.10 4. Fourthly if it be accompanied with a sincere life and love of all that truely feare God for the image of God in them True faith will shew it selfe by this love Gal. 5.6 The end of your faith The word here rendred the end doth further signifie a reward or wages which is given at the end and so these things may be observed 1. First that in the end the Lord will take account of the use of all gifts or graces in men 2. Secondly that unlesse we hold out to the end we can never have reward 3. Thirdly that true faith will hold out to the end if it be true it will abide 4. Fourthly Faith it selfe will once have an end and therein love excels faith because that will never end 5. But the last and chiefest point is that it will be a glorious time when the end comes that God disposeth the rewards of beleeving which may serve for foure uses 1. First it may comfort Gods afflicted servants For the expectation of the poore shall not perish for ever Psal. 9.18 and God will certainly give an end and expectation Ier. 29.11 And have we not seene the end of the Lord in many things in our temporall troubles and can we doubt him for our last end why should any feare death Is it not the time of receiving wages No hireling is afraid of the time of receiving his wages 2. Secondly it should teach us therefore to wait upon God and possesse our soules with patience holding fast our confidence of assurance For the end shall come and it will not be long before it shall be 3. Thirdly for information we
whether my obedience be right or no seeing I cannot have true grace else Answ. I might answer out of other Scriptures that a childe of God may know his obedience is right by two things 1. Because God heares his prayers Ioh. 9.39 Psal. 66.18 2. Because thou hast hyred thy selfe by covenant to doe Gods works as a servant of righteousnesse and thou dost worke as a servant every day Rom. 6. But I answer out of this text Thou maist know thy obedience iâ— right because thou hast these foure things 1. Thou makest the truth thy guide and dost obey for the truths sake and commest to the light as Ioh. 3.21 2. Thy obedience is from thy heart and with thy heart it is inward as well as outward 3. Thy obedience is in all things 1. Though it be against thy profit c. Heb. 11.8 2. In the least commandements 4. Thy obedience is in all places 1. As well absent as present Phil. 2.12 2. Before the wicked as well as the godly 3. Before the meanest Christian as well as the greatest Through the spirit Our sanctification was first wroâ—ght by the Spirit of God and it is of the assistance of the Spirit that we doe performe obedience to the truth of God For 1. It is the Spirit that quickens us and raiseth us in the first resurrection Ioh. 3.5 2. It is the Spirit that leads us into the truth â—â—d enlightens us Ioh. 14. 3. It is the spirit that sets us at liberty from the bondage of corruption we have lived in 2 Cor. 3.17 and kils the deeds of the flesh Rom. 10.11 4. It is the Spirit that makes us mourne when wee faile of â—bedience Zach. 12.12 5. It is the Spirit that sheds aâ—â—oad the love of God in our hearts by which we are inflamed with desire to obey Rom. 5.5 It baptizeth us with fire Mat. 3. 6. It is the Spirit that makes us finde a rellish and sweetnesse in spirituall things Rom. 8. 7. It is the Spirit that worketh in us the particular graces that adorne our obedience Gal. 5.22 yea by the Spirit the Lord works our works for us it causeth us to obey Ezech. 36. Esay 26. Psal. 90. 8. It is the Spirit that shews us the recompence of reward to incourage us to obey 1 Cor. 2.10 The Use is 1. For information for hereby it is evident 1. That the godly have Gods Spirit Rom. 8.9 2. That there can be no absolute free-will in man seeing it is not by his owne power that he doth obey Gods will 3. That the holinesse a Christian hath in this life is of singular worth Wee use to esteeme the work by the workman And if wee admire them that can make us faire houses clothes faces c. how much more should we admire the workmanship of the Spirit of grace that purifies and makes our soules faire It is a better piece of workmanship then is shewed in making of the world 2. It should teach us 1. To be more carefull of sinning seeing wee shall thereby vexe or grieve or tempt the Spirit of God in us yea and deface his workmanship 2. To stir up our selves to undertake the work of godlinesse seeing we have the Spirit to assist us which is a Spirit of power 2 Tim. 1.7 Vnto the unfained love of the brethren One chiefe end of our sanctification is that wee might ever after live with all holy love together God hath purifyed us to this end that wee might love the godly above all others after we are converted That which is chiefly to be done of us is the duty of brotherly love In these words three things are to be observed 1. That the godly are brethreâ— 2. That we must love the godly above all others and that we were converted to that end Our chiefest fruit after conversion is to shew our love to them 3. That God cannot abide faining in this love 1. For the first the godly are brethren Col. 1.2 1 Tim. 6.2 Mat. 23.8 borne of the same wombe 1 Pet. 1.23 adopted of the same Father Eph. 4.5 brought up in the same family Eph. 3.17 estated in the same inheritance Rom. 8.17 written amongst the living in the same City with the writing of the same house of Israel Esay 4.3 executing the same office of Prophets and Priests to God Rev. 1.7 1. The Use is first for information We see the godly though despised in the world yet are people of a great kindred The meanest Christian hath as good friends as the greatest Potentate Grace works as it were a consanguinity with all the Saints 2. For instruction and it should teach us divers things to doe and avoid Are the godly thy brethren Then 1. Live familiarly with them visit them be not a stranger unto them Act. 15.36 2. Doe what thou dost faithfully for them Ioh. 3.5 3. Defend one another by words and works ye are brethren let not a godly man be wronged if thou canst help it 4. Supply their wants with a brotherly affection Iam. 1.15 1. Ioh. 3.17 The things we must avoid 1. Wee must take heed of contention Gen. 13. and this contention is either 1. Publike suites 1 Cor. 6. 2. Private quarrels or discords Ob. But they doe me wrong Sol. 1. Admonish them of it Mat. 18.18 Lâ—v. 19.17 2. Be not unadvisedly angry Mat. 5.22 3. If they repent forgive them even seventy times Mat. 18.21 and be quickly reconciled Mat. â— 23 24. 2. Call no man Rabbi or father on earth Mâ—â— 23.8 9. The Angels refuse it Rev. 19.10 22.9 3. Speak not evill one of another Rom. 14.10 Iam. 5.9 4.11 It is the devils property to accuse the brethren Rev. 12.10 4. Be not ashamed of them for Christ is not ashamed to owne them as brethren Heb. 2.10 5. Have them not in respect of persons The poore are brethren as well as the rich Iam. 2. Though they be in tribulation yet they be companions in Gods kingdome as well as we Rev. 1.9 6. Lastly Superiours Magistrates Ministers Masters of families must take heed of tyranny and contempt for they rule their brethren The godly must be loved above all others this is a maine end of our sanctification Rom. 13.8 Col. 3.14 Eph. 4.16 1 Ioh. 3 11â— 4.21 The Use is first for reproofe of worlds of people that neglect this love of the godly which should be as the life of their lives yea contemne them yea and reproach them they love none worse then the godly Quest. But how shall I know who are godly Answ. Thou maist know them 1. By their innocency they beare their fathers image 2. By their love to Gods house and the Word 3. By their language 1 Ioh. 4.5 â— 4. By the opposition of the world Quest. What good should I get by them Answ. 1. By sorting with them thou wilt be protected from many judgments which else would fall on thee Sodome had been spared for ten
doe it and for this purpose hath God set apart the ministery of the Word that by them it might be applied God inspired the Scriptures and the Ministers are to urge them and whet them upon the hearts of their hearers for their Instruction Reproofe or Consolation 2 Tim. 3.17 They are like the Priests for cutting up or dividing of the Sacrifices 2 Tim. 2.15 And this may serve to justifie the course of godly and painfull Ministers that most study the sound application of their doctrine and secretly staineth the pride of those men that avoid with scorne application vainly affecting the praise of wit and learning Thirdly we may hence note that all men in the visible Church have not a right to the comforts of the Scripture and it is the Ministers duty to drive wicked men off from claiming any part in the promises which are the onely treasure of the Saints as here wee see in these two verses the Apostle carefully doth Men must doe the works of Iacob if they would have the comforts of Iacob Micah 2.7 A Minister must separate between the clean and uncleane His word must be like a Fanne that will drive the chaâ—fe one way and the wheat another and though wicked men brook not thiâ— yet God requireth this discretion at the hands of his people Gods Ministers must not dawbe with untempered morter or give the childrens bread to dogs or cast holy things to swine Fourthly they may hence cleerly also see that no other difference may be put between many then what faith and unbeliefe obedience and disobedience make Men must not be known after the flesh Fiftly it is hence also apparant that all the godly have a common right to the promises made in Christ. The godly in the Apostle Peters time had right to the former consolation as well as the godly in the Prophet Esaies time God is no respecter of persons Col. 3.11 Thus in generall Two things are to be observed in particular The one concerns the godly who are comforted The other concernes the wicked who are terrified The godly are comforted in these words To you therefore which beleeve he is precious In which words it is the drift of the Apostle to raise an use for consolation out of the former Text whence consider First the persons comforted viz you that beleeve Secondly the happinesse applyed unto them He is precious For the first It is manifest that the Apostle directs them to look for faith in their hearts if they would have coÌ„fort in Gods promises It is not enough to know that beleevers shall be saved but we must be sure that men in particular are beleevers we must examine our selves whether we be in the faith or no 2 Cor. 13.5 Which should both reprove and direct It reproves the great shamefull slothfulnesse of Christians that suffer the tempter to keepe them without the assurance of faith some have no faith at all and the better sort live in too much doubtfulnesse in the point of the assurance of faith And therefore wee should be warned and directed to try our faith and to make it sure that we are beleevers Quest. What is it to be a true beleever Ans. It is to imbrace with our hearts the reconciliation salvation which by Christ is purchased for us and by the Gospell is offred to us Now that this point being of such singular waight may be cleerly understood I will break it open into particulars or into particular parts or steps of judgement and practice in the beleever First he must acknowledge that by nature he stands bound to observe 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 know that God sent his own Son in the flesh to obey the Law and satisfie the justice of God by making an expiation for mans sins Fourthly he must learne that God hath bound himselfe by promise that whosoever imbraceth the agreements in this new covenant in Christ shall be saved Fiftly that when a man doth in his own particular discerne this gracious offer of God in the Gospell and goeth to God and with his heart relieth upon it then he doth truely beleeve and is justified and shall be saved Quest. But many men are perswaded that God hath given Christ for them and yet it is evident that they doe not beleeve because there is no appearance of any repentance or reformation in them many say they have a strong faith and yet have none How shall the perswasion of the godly man be distinguished from this vaine presumption in wicked men Ans. That perswasion of Gods grace in Christ which is true and of the nature of true faith doth prove it selfe to be â—ight by many infallible signes First by the renovation of the heart The knowledg of Gods love in Christ doth make the heart of man new it clenseth out the old drosse and makes a man hate his sweet and most secret sins Faith purifies the heart Acts 15. Secondly by the joy and comfort of the holy Ghost with which the beleevers heart is refreshed from the presence of God 1 Pet. 1.9 Thirdly by the victory of the world For the true beleever is so satisfied with Gods goodnesse in Christ that he can deny his profits pleasures credit friends and the like for Christs sake and the Gospell yea faith marres the tast of earthly things and makes a man able to forsake the love of worldly things 1 Iohn 5.5 It will endure the tryall of troubles of afflictions and temptations and persecutions for the Gospels sake 1 Pet. 1.7 without â—aking haste to use ill meanes in the evill day Quest. But how may faith be discerned in such as say they are not perswaded that they have faith which sometimes proves to be the case of divers deare children of God Answ. Their faith may be discerned First by repentance which cannot be separated from it the sight hatred confession and sorrow for their sins is an argument of true faith because without faith no man can have true repentance Secondly by their complaining of their unbeliefe and desire of faith I beleeve Lord help my unbelief was the voice of him that had true faith Thirdly by their daily renouncing of their owne merits begging favour of God onely for the merits of Christ. Fourthly by the love of the godly for faith worketh by love Gal. 5. Fiftly by other marks signs of Gods children which can never be had but faith is had also such as are love of God and his Word and of their enemies and uprightnesse of heart and the spirit of prayer and the like Precious Christ is precious to them that beleeve not onely in their accoâ—nt but by effect and so both because he is great riches unto them as also because he is an honour unto them He is great riches
5 That he doth not afflict willingly Lament 3.33 6 That all shall worke together for the best Rom. 8.28 Deut. 8.16 7 God will give a good end Iam. 5.11 Hee will lift up from the gates of death Psal. 9.13 God will give thee rest from thy sorrows and feares and hard usage Isaiah 14.1 3. Psalm 57.3 Hee will send from heaven to save thee 8 He will afflict but for a moment Esa. 54.7 But in both these cases we must remember First to seeke mercy of God Ezek. 36.32 Secondly if we be not presently answered our eyes must looke up to God and we must wait for his mercies Psal. 123.3 4. Thirdly we must checke our selves for the doubtfulnesse of our hearts as David doth Psal. 4.7 8. and 77.10 Fourthly because we live too much be sense wee must beseech God not onely to be mercifull but to let his mercy be shewed and come to us Psal. 85.8 and 116.77 Fifthly we should also beseech God not onely to let us feele his mercies but to satisfie us also early with his mercies Psal. 90 14. Sixthly we must looke to it that we walke in our integrity Psal. 26.11 and live by rule Gal. 6.16 Lastly howsoever we must trust in God and looke to it that we rest upon the Lord Psal. 32.10 and 33.18 22. For God takes pleasure in those which hope in his mercy Psal. 147.11 Quest. But how may a man that is not yet comforted with Gods mercy take a sound course to obtaine mercy Answ. That men may obtaine mercy First they must take unto themselves words and confesse their sâ—nnes to God and heartily bewaile their offences Ioel 2.13 Hos. 14.3 Secondly they must turne from and forsake their evill wayes and their unrighteousnesse inward and outward Isaiah 55.7 Thirdly they must be carefull to seeke the Lord while he may be sound Isaiah 55.6 Fourthly they must be mercifull and love mercy for then they shall obtaine mercy Matt. 5.6 Fifthly they must learne the waies of Gods people and learne them diligently Ier. 12.15 16. They must have pure hands and a cleane heart and not lift up their soules to vanity Psal. 4.5 Sixthly they must hate the evill and love the good Amos 5.5 Seventhly they must cry unto God daily Psal. 86.3 Eighthly there must nought of the cursed thing cleave unto their hands Deut. 13.17 Ninthly when the Lord saith Seeke yee my face their hearts must say Thy face O Lord will we seeke Psal. 27.7 8. Vers. 11 12. Dearly beloved I beseech you as strangers and pilgrims abstaine from fleshly lusts which fight against the soule And have your conversation honest among the Gentiles that they which speake evill of you as of evill doers may by your good workes which they shall see glorifie God in the day of their visitation THese words contain the epilogue or conclusion of the whole exhortation as it concernes Christians in generall from verse 13 of the former chapter hitherto and it hath in it matter both of dehortation and of exhortation as answering in the substance to all that he hath hitherto intreated of by way of use The dehortation is in verse 11 the exhortation in verse 12 in the one shewing what they should avoid in the other what they should doe They should avoid fleshly lusts and that they should doe is to live honestly In generall wee may note That it is the proper effect of all sorts of doctrine in Scripture to make an impression of care in our hearts about the reformation of our lives that it is in vaine heard which doth not some way breed in us a hatred of vice and a love of honesty This is the use of all Scripture 1 Tim. 3.16 17. Which may serve for triall of such as come to the Word They may know whether they bee good or evill hearers by the impression made upon their hearts by the Word And it may serve for information to shew us the excellency of the Word above all other Writings because there is no line in Scripture but some way it tends to the redresse of our natures from sinne and to plant holinesse in us which can bee true of no humane Writings And withall it shewes the happy estate of the godly who though they have many diseases in their natures yet they have wonderfull store and variety of medicines in Gods Word to heale their natures If for the diseases of our bodies there be but one herbe in the whole field that is good for cure we have reason to thinke that God hath provided well in nature for us but how is his mercy glorious who in the spirituall field of his Word hath made to grow as many herbes for cure of all our diseases as there be sentences in Scripture And lastly it should teach us to use 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 observe First the parties dehorted who are described by an epithet importing their priviledge above other men viz. Dearly beloved Secondly the manner of propounding the dehortation viz. by way of beseeching I beseech you Thirdly the matter from which he dehorts viz. fleshly lusts Fourthly the manner how they are to be avoided viz. abstaine from them Fifthly the motives first Yee are strangers and pilgrims secondly these lusts are fleshly thirdly they fight against the soule Dearly beloved This terme is not used complementally or carelesly but with great affection in the Apostle and with speciall choice and fitnesse for the matter intreated of which we may observe in the most places where this lovely epithet is given to the godly in other Scriptures God is exceeding choice of his words hee never mentioneth the tearmes of love but hee brings to his children the affections of love as I may so say Men through custome use faire complement of words when their hearts be not moved but let our love be without dissimulation But let that goe The point here to be plainly observed is That Christians are beloved of all other people they are most loved I will but briefly explicate this First God loves them and that with infinite and everlasting love and hath manifested it by sending his owne Sonne to be a propitiation for their sinnes 1 Iob. 4.9 10. Secondly Christ loveth them which hee sheweth by giving his life for them Thirdly the Angels of heaven love them which they shew by joying in their conversion and by their carefull attendance about them Fourthly the godly in generall love them There is no godly man that knowes them but loves them for every one that loves God that begot them loves every one that is begotten of God every one I say that hee knowes 1 Iob. 5.1 Lastly the godly Teachers love them which they shew in that they are not onely willing to impart to them the Gospel but even their owne soules because their people are deare unto them 1 Thess.
the reward should pluck up thy heart against all the hardship of godlinesse for 1. God will grant thee pardon of all thy sins Acts 2.39 2. Thou shalt have fellowship with God himselfe and he will shew thee so much when thou seekest to him in his ordinances 1 Iohn 1.7 3. Thou hast most precious promises recorded every where in the sacred volume of Gods booke 2 Pet. 1.4 4. Who would not be stirred up with the contemplation of that glorioâ—s inheritance is reserved for us in heaven that incorruptible crown should make any body willing to abstaine from all things and to run with all violence in the race set before us 1 Pet. 1.3 1 Cor. 9.24 25 26 27. Only let me conclude this point with an earnest exhortation to all Christians that would have comfort of life to apply themselves to get all possible knowledge they can in the Scriptures for that knowledge is a tree of life Pro. 3.18 16.22 and those sacred knowledges they must not let goe but take fast hold on them Pro. 4.13 They must attend incline their eares and not let them depart from betweene their eyes and be sure to keep them in the middest of their hearts Pro. 4.21 20 22. Marke every one of those words to doe it and consider that it is not the having of the Bibles or Sermons or the reading or hearing but the knowledge we get into our hearts nor is it any knowledge but wisdome or the wise knowledge of the Scriptures and our knowledge is then wise when it is an understanding of our owne waies and wee are wise for our selves when we studie profitable things and when we sow those seeds of truth in daily practice and when wee practice with discretion looking to the circumstances of every dutie not to draw upon our selves incumbrances by our owne rashnesse or indiscretion And lastly when with all knowledge we joyne lowlinesse of minde and meeknesse that meeknesse that is called meekenesse of wisdome by Saint Iames. Thus of the meanes to attaine life the signes follow There are divers waies to trie our selves whether eternall life bee begun in us as 1. By the savouring of those things that are immortall Our mortall life relisheth nothing but what is transitory and eternall life finds happinesse in nothing but what is eternall or tends to it Thus a man that is endued with this life esteemes with sense grace above riches spirituall treasures above all earthly In particular the desire after the Word of God is a signe that we are at least new borne babes in Gods kingdome if so be wee desire it with a kind of naturall affection as the child doth the breast and constantly and as the word is sincere and with an unfained desire to grow in grace and goodnesse by the power of the Word Rom. 8.5 1 Pet. 2. Iohn 6.27 2. By our knowledge of God in Christ as hath beene shewed before when it is such a knowledge as workes not onely admiration but also sound transformation of our hearts and lives 3. There is a kind of sorrow that the Apostle faith is to salvation 2. Cor. 10.7 and that is such a sorrow as is voluntary and secret for our sinnes and for all sorts of sinnes Rom. 7. Esa. 6.5 Esa. 1.16 and as they are sinnes and not for other respects and such a sorrow as quieteth the heart and leaveth a vehement desire of reformation and is most stirred by the sense of Gods goodnesse Hos. 3.5 Esa. 1.16 and is found in prosperity as well as adversitie 4. By our love to God for if the light of life be in us and that we are truly acquainted with God as our God in Christ the heart hath seene that that will make it in love with God for ever and shew it by his estimation of Gods loving kindnesse and all the signes of it above all things in life Psal. 63.2 11. and by longing after the comming of Christ 2. Tim. 4.8 and by grieving for Gods absence Cant. 3.1 and by his feare to offend God in any thing Iude 20. and by his willingnesse to suffer any thing for God and the Gospel 1 Thes. 1.2 5. By our love of the brethren The Apostle Iohn with great confidence of words makes this a â—â—gne that we are translated from death to life 1 Ioh. 3.14 and it is infallible if we so love them as we account them the only excellent ones Psal. 16.3 and desire them as the onely companions of our lives and if it be for the grace and goodnesse is in them 1 Ioh. 5.1 2 Ioh. 1.2 and if it be notwithstanding their infirmities or adversities and if we love all the brethren without respect of persons 6. To conclude this point generally If eternall life be begun in us wee are new creatures borne againe the Image of God is restored in us in some degree Ioh. 3.5 Tit. 3.5 Colos. 3.10 and wee are such as are fully resolved to spend our daies in the way of righteousnesse and a holy course of life Prov. 12.28 8. The properties of this life follow and they are five for 1. It is unspeakable eye hath not seene nor eare heard nor can the heart of man conceive what God hath prepared in life for them that love him 1 Cor. 2.9 2. It is free it is not given by merit but is the free gift of God Rom. 6. ult 3. It is certaine for there is an Act for it in Gods counsell Men be ordained to life and their names written in the booke of life Acts 13.48 Phil. 4.4 and God hath bound himselfe by many promises in his Word to the beleever and besides hath confirmed it with an oath Heb. 6.17 and Christ is gone into heaven to make the place ready for all the heires of life Iohn 14.3 and further we have it already begun even eternall life begun Iohn 17.3 4. It is a life by assimilation that is such a life as is fashioned in likenesse to the life of another even Jesus Christ according to whose Image we are created Col. 3.10 And who shall change our vile bodies and make them like his glorious body Phil. 3.21 5. It is eternall a life that will last as long as God liveth it will never have an end Divines expresse the eternity of it in part by this similitude Suppose a little bird came to the Sea once in a thousand yeares and tooke up only one drop of water and so should continue to take every thousand years only one drop what an unspeakable space of time would it be before the Sea would be drunke up and yet eternity is a lasting beyond that unmeasurably Thus of the explication of the Doctrine concerning life The Uses follow and Use 1. First what a strong impression should this doctrine have upon the hearts of all unregenerate men How should life and heaven suffer violence How should this force open their eyes that they might awake from that fearfull lethargie and stand up from
one way to come in And further we can find no meanes that hath sufficient power to make a man live God hath so reserved the power of life in his owne hands that none of the means we use to preserve life can doe it to make it hold out for a moment if God doe not from above give speciall assistance Man liveth not by bread Mat. 4. and if a man had abundance of all worldly things yet a mans life consisteth not in that Luke 12.15 c. The fourth reason may be taken from the profession of a Christian or his state or relative calling or condition in this life First we are Christs spirituall souldiers Now men that goe to warre intangle not themselves with the things of this life that they may please them that have chosen them to bee souldiers 2 Tim. 2.4 Secondly we are pilgrimes and strangers in this life and therefore nothing should be more easie to us than to be wearie of the present condition and to long to be at home Thus did the Patriarches Heb. 11.13 Thirdly in this life we are but poore cottagers that dwell in poore houses of clay and shall we love to bee here rather than in those eternall mansions 2 Cor. 5.1 Ioh. 14.2 The fift reason may be taken from the sinnes of life Even sinne is a disease and a loathsome contagious one Now then see what life is thou thy selfe hast innumerable sinnes and there is no man alive that sinneth not in the whole world Now if every man have innumerable contagious diseases what a loathsome pest-house is this world to live in The thoughts of a man can reach to the depth and length of this argument but inconsideration buries all wholsome counsell and motives But besides this respect of sinne a Christian finds from his owne sinnes if there were none else in the world great cause to be wearie of life first because sinne argues the imperfection of his nature both in soule and body and so long as he is in this sinfull life he can never have a perfect nature now a man that loves himselfe for this reason would never love life Rom. 7.23 Secondly because sin is an offence to God now a child of God should therefore loath life because by sinning be doth injury to God his mercifull Father and in the most holy Christians this argument hath extraordinary force The sixth reason may be taken from the crosses of life Hath not every day his griefe Is there any estate or degree of men free from them Are not those whom God loves corrected yea and perhaps more than other men Seriously thinke of what thou dost suffer in thy particular What diseases or infirmities are in thy bodie What unquietnesse and vexation dost thou suffer in the house where thou livest What crosses doe follow or feare thee in thy calling Yea doth not thy religion breed thee trouble If the reproaches and oppositions be considered of which godly men sometimes suffer we might say with the Apostle Of all men they are most miserable 1 Cor. 15.19 Paul saith he was a man crucified while he lived Gal. 2.20 and did alwayes in his body carry about the dying of the Lord Jesus 2 Cor. 4.10 Besides consider of the danger of what may come upon thee in life What if war come or the pestilence or sudden poverty that cannot be cured or with fearefull diseases that will fill thee with horrible pain Nay what if thou shouldest fall into some shamefull fault Oh what were the misery would follow upon it The seventh reason may be taken from the extreme vanity of those things that seeme to be felicities in life all the things in life that with any colour of reason can be made objects of thy love are either the people of the world or the commodities of the world Now for the first of these thou hast no reason to be in love with life for the people of the world with whom thou livest for 1. Amongst all the thousands of men and women thou seest in the world it may be there is scarce one that loveth thee entirely scarce one from whom thou maist enjoy delight or comfort They are poore things thou canst have from the rest whether they be neighbours or strangers More than thou givest thou shalt not receive unlesse it be in poore complements of salutations and ceremonies of life 2. If thou didst excell in the priviledge of being loved by friends kindred wife or children yet reckon how small a portion of thy life is refreshed from them there is sometimes more delight in one poore dreame than will be had this way in a long time 3. Thinke of it what changes and losses thou dost or maist suffer if there were any thing worthy thy love in friendship or acquaintance thy friends may be daily lost either by the change of their minde from thee or by distance in habitation or by death and the pleasure is had by thy acquaintance is made not worth the having either by interruption or by discord and taking of offence or want of power or will to help when thou hast most need 4. Who would not hate life for this very reason which I now give Let a man consider by experience in all others how little the world cares for him If thou wert to die what would the world care or almost any in the world Let it be thy wife children neighbours hearers dearest friends yea thy religious friends what would any of these care for thy death Looke not at their words but note it in their deeds How few will be sorry for thee or for how short a time and how soone wilt thou be cleane forgotten or how poore a thing is the greatest memory any man hath when he is dead Dost thou live to heare this and yet wilt be so mad as to love life for the love thou bearest to any other 5. The evill thou sufferest from the world is greater than the good thou canst get by it thinke of the reproaches injuries oppositions contempts persecutions infections thou maist finde from unreasonable men How many thousand would triumph over thy poore fame if thy feet doe but slip Lastly the company thou shalt have of Angels and spirits of just men in another world should make thee loathe all these things in this life whether thou respect number or power or dearenesse in friends even in such as must be companions of thy life and therefore for the company that is in the world thou hast no reason to love life The commodities of the world are lands houses money honour credit beauty pleasure and the like now mâ—n have no cause to be so in love with these if they consider 1. How small a portion they have of these If a man had won the whole world and the glorie of it yet it were not worth the having if he must lose his own soule May if it were all had upon the best conditions yet it would not
make a man truely happy and therefore much lesse these silly parcells of the world we can attaine to Eccles. 1.3 2. These are all common things and that in two respects first there is nothing now new to be had which hath not beene had heretofore ordinarily What is now hath beene before and will be afterwards Thou canst enjoy no felicity of life that can be proper to thy selfe Eccles. 1.9 10. 3.15 And then further all these things a foole may enjoy as well as a wise man and a wicked man as well as a godly man A man shall never know love or hatred by these things for they fall alike to all sorts of men Eccles 2.14 3. All things are full of labour who can utter it If men doe reckon the paines and care and unquietnesse and wearinesse they are put to about the getting or keeping or using of these things they would find little cause to love them especially considering that unto the use of the most of these is required a daily labour with toile that men that possesse these things cannot possesse themselves they are so overburthened with the cares and labours of life Eccles. 1.8 4. If a man had never so much of these things yet they cannot satisfie him his soule will not be filled with good The eye is not satisfied with seeing nor the eare with hearing He that loveth silver shall not be satisfied with silver Man walketh in a vaine shadow and disquieteth himselfe in vaine Eccles. 1.9 5.10 Psal. 39. A shadow is something in appearance but nothing in substance if a man would seeke to claspe it or receive it to himselfe 5. All these things are transitory and uncertaine and mutable which may be considered of three wayes First if thou love these things thou art not sure thou canst keepe them they may be lost suddenly and fearefully for either they may weare out of themselves or they may be taken from thee they are liable to vanitie in themselves or to violence from others Mat. 6.19 20. 1 Pet. 1.24 Secondly if thou be sure to enjoy them yet they will be suddenly lost to thee because thou canst not make thy heart to take delight in the same things still for not onely the world passeth away but the lusts thereof also 1 Iohn 2.15 Eccles. 6.1 7. 9.3 Thirdly if neither of these befall thee yet thou art mortall thou must be taken from them and thy life is short like a dreame and passeth away like the winde and thou art but a stranger and pilgrime here and thou must carry nothing out of the world but in all points as thou earnest in to the world so must thou goe hence Psal. 90. Iob 7.7 Eccles. 5.13 14 15. All flesh is grasse Esay 40.6 6. That a man may receive much hurt from them they may steale away our hearts from God The amitie of the world is the enmity with God Iames 4. They are like pitch to deâ—â—le there is a snare and temptation in all of them they fill mens hearts with foolish and noisome lusts and a man may damne his soule for too much loving of them 1 Tim. 6.9 Phil. 3.18 and they may serve to witnesse against a man at the day of judgement Iames 5.1 Lastly consider that there is no comparison betweene the commodities of this life and the commodities of the life to come There are rivers of pleasures for evermore Psal. 16. ult There are Crownes of honour and glorie such as will neither be held with envie nor lost with infamie there shall men possesse enduring substance Heb. 11. treasures not liable either to vanity or violence Mat. 6.20 an inheâ—itâ—â—â—e immortall and undâ—â—â—led and that withereth not and lieth in heaven 1 Pet. 1.3 4. Thus of 〈◊〉 second doctrine A third Doctrine may be gathered out of these words and that is That in some cases there is a permission of the love of life In that he gives rules to such as will love life it imports That God is contented to suffer or tolerate that humour in men Now this toleration may be considered of as it is granted to some men or as it extends in some sort to all sorts of men Some men that are high in place and have publike emploiments and are about some speciall service for the glory of God and good of the Church or Common-wealth in these men the desire to live longer in it selfe is not sinfull this was the case of David and Hezekiah Now further unto all sorts of men the Lord doth allow a certaine kind of liking of life so as they observe such cautions and rules as he appoints as namely that the cares of this life hinder not the preparation for death or the provision for a better life and withall that they limit not God for the time of life but be willing to die when God calls for their lives Now for a conclusion to this point I would advise those that have such a minde to live here to looke to certaine rules which will prevaile with God to grant them long life if any thing will prevaile as first they must be exhorted to take heed of overmuch desire of life they must moderate their desires after life If they could once attaine to it to be content to die when God will it may be they should find life prolonged according to that of our Saviour He that will lose his life shall finde it Secondly such as have Parents in nature or religion must be very carefull to give them due honour for to such God hath promised long life in the fift Commandement Thirdly godlinesse hath the promises of this present life as well as of the life to come and therefore ever the more godly we are in all manner of conversation the longer we may be likely to live and contrariwise a profane man hath no assurance to live out halfe his daies Thus of the first forme of speech The second forme of speech by which the persons he adviseth are described are such as will see good dayes And see good dayes Before I come to the observations here is worke of large enquirie and consideration about the sense for these words import That in the life of man there be some good daies and some evill daies Physicians tell us in their profession of some daies in the yeare that be good daies and some that be evill daies for their directions and superstitious and idle people in the world tell us that there are some good daies to begin businesses in and some evill It seemes here the Prophet David in Theologicall contemplation findes that in the life of man some daies be good and some be evill This would be enquired into And that we may finde out which be good daies we must first enquire which be evill daies and that by Scripture account And that we may distinctly understand this we must enquire which be evill daies 1. For wicked men 2. For godly men The daies of
it was revealed thâ—â— not unto themselves but unto us they did the things which are now reported unto you by them which have preached the gospel unto you with the holy ghost sent down from heaven which things th Angels desire to looke into Verse 13. Wherefore gird up the loynes of your minde be sober and hope to the end for the grace that is to be brought unto you at the revelation of Iesus Christ. Ver. 14. As obedient children not fashioning your selves according to the former luâ—â—s in your ignoraÌ„ce Verse 15. But as hee which hath called you is holy so be yee holy in all manner of conversation Verse 16. Because it is written Be yee holy for I am holy Verse 17. And if yee call on the Father who without respect of persons judgeth according unto every mans worke passe the time of your sojourning here in feare Verse 18. Forasmuch as yee know that yee were not redeemed with corruptible things as silver and gold from your vaine conversation received by tradition from your fathers Verse 19. But with the precious blood of Christ as of a lamb without blemish and without spot Verse 20. Who verily was fore-ordained before the foundation of the world but was manifest in these last timeâ— for you Verse 21. Who by him doe beleeve in God that raised him vp froÌ„ the dead and gave him glory that youâ— faith and hope might be in God Verse 22. Seeing you have purified your soules in obeying the truth through the spiriâ— unto unfained love of the brethren see that yee love one another with a pure heart fervently Verse 23. Being borne againe not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever Verse 24. For all flesh is as grasse and all the glory of man as the flower of grasse the grasse wiâ—hereth and the flower thereof falleth away Verse 25. But the word of the Lord endureth for ever and this is the wor which by the Gospell is preached unto you The scope of the Epistle The parts of the Epistle The parts of the salutation Who Peter was a Mat 4.15 b Mat. 3.16 c I Cor. 10.3 d Iohn 1.42 e Gal. 2. f Mat. 4. Ioh. 1. g Mark 3. h Iohn 21. i 1 Pet. â— ult Seven sorts of men transgresse about their Callings k I Cor. 7. l 2 Thess. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Advenis dispersionis Lyâ—a m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beda Glâ—ss Heming Ares Man is a stranger in five respects n Ephes. â— 12 4.17 o Psal. 69.8 p 1 Pet. 4.12 Doctrine Vses 14 Things wherein wee should be like strangers 2 Cor. 5 6 7. The good that comes by the dispersion of the godly q Tertull Cypâ— Cassiod r Beza Heming s Beda Gloss A fourefold Election t Deut. 4.37 u Ephes. 1.4 5. * Iohn 15.19 x Iohn 6.70 From what they are elected y Deut. 7.7 How they may be knowne z 1 Cor. 1.27 Iames 2.5 a 1 Sam. 16.7 b Mat. 20.16 8 Priviledges of Gods chosen Vses c Psal. 106 3 4 5 Distinctions about praescience Praesciâ—â—tia 1. absoâ—uâ—â— 1. specialis approbationis How God knowes things Vses How the fore-knowledge of God may comfort us in divers distresses Doctrine Vses Comforts to the godly as God is their father Object Solut. Object Solut. Object Solut. Object Solut. Object Solut. Vse 2. How we may live like Gods children Vse 3. 1 Ex non sancto privative 2 Ex minus sancto 3 Ex non sancto negative Thomas Aquinas What need our spirits have to be sanctified Wherein the sanctification of the spirit lyeth Of cleansing the spirit of man from what and how Answ. 8 Things to cleanse the spirit of man Of the adorning of the spirit Three things which adorne the minde in sanctification The light of the minde hath 5. things in it Humblenesse of minde hath 6. things in it Purity of imaginations The heart adorned with 8. graces 11 Things wherein a sanctified heart rejoyceth The Conscience adorned with 9. things Vses Of obedience in generall Of the causes of our obedience Rules or sixe things to be observed in all true obedience Motive to obedience Of obedience in words Our estate in Christ better then our estate in Adam here in this life The benefits flowing from the blood of Christ. Vses An explication of the whole Ceremony of the sprinkling of the blood of the red Heifer Numb 19. Coccus bis tinctâ—â— Of the sprinkling at the Passeover Exod. 24. Of the sprinkling at the ratification of the Covenant Of the sprinkling Levit. 16. Vse The forme of the Salutation Vses What we must doe that grace and peace may be multiplied in us The order of the body of the Epistle 2. Observation from the coherence a Psal. 129.8 b Psal. 67.1 Man blesseth God 3. wayes c Psal. 1 16.12 d 1 Cor. 10.16 Reasons of blessing God e Psal. 50.23 f Psal. 67.3 Vse g Psal. 145.10 11 12. How God is the God of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How God is the Father of Christ. How Christ is without father or mother A threefold generation Per se de se extra se. Nâ—â— de se sed per se iâ— se. Three things wherein Christs generation is not like ours Vses h Iohn 5.18 6.42 8.19 i 1 John 4.15 In three things we should learn of Christ to carry our selves towards God as towards our Father k Ioâ— â— 17 1â— 6. â—8 l Iohn 10. â—6 m Mâ—â— 4.3 n Heb. 2.10 o Heb. 5.7 8. p Iohn 13.1 q Rom. 1.4 1 Iohn 3.8 r Iohn 14.12 13 14 16 23 24 26 27. The necessity of the new birth s Iohn 3.5 2 Cor. 5.17 The honor of the new birth Gods mercy is abundant t Psal. 145.8 9. u Psal. 36.5 6 7 1. In the fountaine 2 In the streamâ—s to all * Psal. 33.5 Mat. 5. 2. To all the godly and that three wayes x Psal. 32.10 y Exod. 20. z Esay 55.4 Acts 13. a Psal. 86.5 b Psal. 100.4 c 2 Cor. 1.3 d Psal. 123.2 3. e Luke 6.36 f Exod. 34.6 7 Mich. 7.18 Esay 55.8 Zeph. â— 17 Object Solut. How mercy is no occasion of liberty either to godly or wicked men g Psal. 89. h Exod. 34.7 i Deut. â—9 19. k Psal. 62.12 l Prov. â—8 13 m Ionas 2.8 n Esay 27.11 o Ioel 2. â—2 13. Quest. Answ. What mercy God shewes to the wicked The meanes of the new birth The lets of the new birth Foure signes of new birth p Iohn 3.5 q Tiâ— 3.5 r Mat. 19.28 s Luke 9.24 Iohn 15.18 Rom. 8.29 1 Iohn 5.4 t Mat. 11.29 u 1 Iohn 3.14 5.1 * 1 Iohn 5.2 x Phil. 1.5 y Rom. 12.16 z Psal. 16.3 a 1 Pet. 2.2 The Vse a Iob 5.16 b Zach. 9.11 c Ephes. 1.18 d Rom. 5.3 e Ephes. 2.12 f Iob 8.13 g Iob 11. ult h Eph. 4.3 4 5. The differences
verse 7 this effect is both propounded and amplified propounded in those words The tryall of your faith amplified 1. by comparison with goâ—d triâ—d in the fâ—rnace 2. by the event it will be found to praise and honor and glory at the appearing of Iesus Christ. The second objection might be made thus Wee know not whether the former comforts belong to us to which the Apostle answers by giving three signes by which men may try themselves 1. The love of Christ whom they have not seene 2. Beleeving 3. The unspeakable and glorious joyes of the Holy Ghost verse 8. The end of all which is the salvation of their soules verse 9. Thus of the Prolepsis the testimonie of holy men foâ—â—owes where consider five things 1. Whâ—â—e sâ—â—i fie In generall Prophets In speciall those Prophets which were appâ—â—â—â—ed to testifie of the grace that should come unto us Christians 2. 〈…〉 precâ—â—â—nes to furnish themselves for the knowledg of the things they testified They searched inquired diligently 3. The question they studied or unto which they testifie In generall 〈…〉 of salvation verse 10. In speciall it was of the manner and time of the grace foretold 4. The 〈…〉 them to this earnest desire after this knowledge and that was the inspiration of the Holy Ghost driving them to foretell of the passion of Christ and glories that should follow 5. The successe and that is that they were answered of God where observe two things 1. The manner of the giving the answer it was by revelation Unto whom it was revealed 2. The matter of the answer which concernes both Persons and Things The persons are considered negatively and so they were resolved that they themselves were not the men to whom those glories did belong and affirmatively that they did minister those things unto us Christians Now the things promised are not onely propounded but commended and that two wayes 1. By the glory of their efficient causes which were lesse principall the Apostles and more principall the Holy Ghost sent downe from heaven 2. By the adjunct respect of the Angels which things the Angels desire to looke into Hitherto of the consolation The exhortation followes from ver 13. to the end where observe 1. The things unto which they are exhorted verse 13. 2. The reasons by which the exhortation is inforced The things to which he doth exhort are three 1. The first concernes the renovation of the mind Girde up the loynes of your minde 2. The second concernes the moderation of life be sober 3. The third concernes the confirmation of their hope Trust perfectly upon the grace to be brought c. ver 13. The reasons follow and they are 6. in number taken from the consideration 1. Of the Image of God verses 14 15 16. 2. Of the judgement of God verse 17. 3. Of the redemption in Christ verses 18 19 20 21. 4. Of the relation to the godly verse 22. 5. Of the immortality of the soule verse 23. 6. And sixtly of the mortality of the body verses 24 25. The first reason taken from the Image of God is both propounded and expounded propounded in these words as obedient children expounded two waies 1. by description 2. by testimonie By description 1. negatively shewing what they should shâ—nne Not fashioning your selves to the lusts of your former ignorance ver 14. 2. He sets it out affirmatively both by shewing the patterne to be imitated viz the holinesse of him that called them and also the manner of imitation viz to be holy in all manner of conversation ver 15. In the testimonie two things are to bee noted 1. Whence the proofe was fetched in these words As it is written and 2. what was alledged viz Be yee holy as I am holy ver 16. The second reason is taken from the judgement of God where note 1. The proposition of the reason viz Hee that yee call upon as Father c. 2. The inference or use of the same viz Passe the time of your sojourning in feare In the proposition consider 1. Who shall be judge viz he that was called upon as a Father 2. How he shall judge viz without respect of persons 3. Whom he shall judge viz every man 4. For what they shall be judged viz according to their workes verse 17. The third reason is taken from the consideration of our redemption and this reason should move the more 1. Because all the precious things in the world could not redeeme man verse 18. 2. Because the deliverance from our vaine conversation was one of the maine ends of our redemption verse 18. 3. Because our redemption was effected by a matchlesse price viz the passion of Christ which is increased 1. In that it was a suffering even to the effusion of blood 2. that it was a suffering of one that was so infinitely pure without spot or blemish verse 19. 4. Because our redemption was ordained in Gods counsell ver 20. 5. Because the honor of manifesting Christ in the cleare preaching of the Gospell is done now to us Christians and not to the Fathers of old verse 20. 6. Because our redemption was ratified by God the Father and that two waies 1. By raising Christ from the dead 2. By giving him glory verse 21. 7. Because all this was done that our faith and hope might be in God verse 21. The fourth reason is taken from our relation to the godly ver 22. In which reason observe 1. A proposition of doctrine 2. An exhortation by way of use The proposition in it selfe properly concernes sanctification which is described 1. By the nature of it imported in the mâ—taâ—horicall terme purified 2. The subject of it your soules 3. the forme of it in obeying the truth 4. The cause of it the spirit 5. The end of it which was brotherly love amplified by the property of it unfained The exhortation is therefore to love one another with a pure heart fervently The first reason is taken from the immortalitie of the soule which is considered two wayes 1. In respect of the fountaine of it which is the new birth 2. In respect of the meanes of it which is set downe 1. negatively not of corruptible seede 2. affirmatively where consider what the meanes is and by what it is What it is viz incorruptible seede By what it is the word which is praised for three things 1. It is of God 2 â—t liveth 3. It abideth for ever ver 23. The sixt reason is taken from the mortality of the body compared with the eternity of the word of God ver 24 25. Of the vanity of man ver 24 which is â—â—th propounded and repeated propounded as it concernes either the person of man All flesh is grasse or the condition of man All the glory thereof is as the flower of grasse The repâ—tition â—s it concerns both is in these words the grasse withereth and the flower falleth away The eternity of the word of God is propounded in
This imports that he shall not be known in the day of Christ oh how wofull will that sentence be when he shall say away from me ye workers of iniquity I know you not Mat. 7.27 Hitherto of the foundation The founder followes who is described by what he is himselfe viz. God and what he is to us viz a Father Of God To be elect and knowne before others is a great benefit but to be chosen of that dreadfull and immortall being and that when nothing was must needs adde to this prerogative If God choose them it matters not who refuse them If God know them it matters not who is ignorant of them If God honor them it matters not who disgrace them He that foâ—nded our election in his owne eternall praescâ—eâ—â—e is â—ee that founded this earth and spread over it this great heaven Iehovah Eloâ—im is his name and spirituall incomprehensible immortall infinite almighty is his nature The immense fountaine of all love mercy holinesse justnesse goodnesse wisdome and bounty It is he that before guided the wayes of eternity as he now doth of times What God hath done in time is done that we might know and praise him but what he did before time is without our measure and as it commeth neerer to Gods nature so it goeth farther from our apprehension at least till we be glorified in heaven But this is a sea over which no ship hath failed a Mine in which no spade hath delved an Abyssus into which no buckâ—t hath â—unke our sight is too tender to behold this sunne our understanding too finite to comprehend this glorious and infinite being and therefore I passe from what hee is in himselfe to consider what he is to us The Father God is Father to Christ to Angels to Men To Christ he is Father by nature as he is God and by personall union as he is man To Angels hee is father by creation and to faithfull men by adoption As hee is father to Christ I consider of it ver 3. here onely as he is father to the faithfull God hath an everlasting fatherly care and compassion over the faithfull and elect and this may serve for three sorts of uses 1. For consolation to the godly God useth them and ever will use them like a Father both for the affections of a father and for the provisions of a father he both loves them and provides for them as a father for his children Gods affection to the godly is a fatherly affection for it is 1. free and 2. tender and 3. constant 1. A fatherly love is a free love there needs no argument to a father but that this is my childe so it is with God 2. A fatherly love is a tender love it hath much compassion and care in it such is Gods love to the godly Looke how Parents pitty their children so doth God pitty them that feare him Psal. 103.13 yea God is troubled in their troubles and his bowels are turned in him in their discouragements and griefes Esay 63.8 Ier. 31.18 19. 3. A father still loves his childe so doth God and much more then all fathers or any of them For he loves with an everlasting love Esay 49.14 and is called an everlasting father Esay 9.6 Adde unto these that a father will love his childe though no body else doe so can God love us though he love alone Though naturall fathers and kindred forsake us Psal. 27.5.10 and spirituall fathers forget us Esay 63.16 17. yet God will never cease to love us hee will never leave us nor forsake us Onely we must ever remember that Gods love is a pure love For it hath not in it hurtfull indulgence he will not marre his children with too much fondnesse He can hide his face and though he will never take his mercies from them yet if they sinne he will scourge them with the rod of men he will afflict them though it be but for a short time Psal. 89. Esay 67.7 8 9. As is the affection of God so is his provision for the godly a fatherly provision he provides for them like a father yea like a heavenly father in their 1. attendance 2. dyet 3. preservation in trouble and 4. portion 1. For their attendance he provides for them better then the great men of the earth can doe for their children He hath given his Angels to bee ministring spirits to all these heires of salvation and these pitch their tents round aboâ—t them Psal. 34. Heb. 1.14.2 And for dyet they are fed with the food that perisheth not yea such food as he that eateth thereof shall live for ever John 6.27 3. And for preservation in trouble the power of God doth so keepe them that a haire of their heads cannot fall to the ground without the providence of their heavenly father Mat. â—â— and â—o that 〈◊〉 all the haires of their head are numbred and the spirit of God is given them to teach them to comfort them and uphold them 4. And for portion he hath blessed them with all spirituall blessings ìn heavenly things and since the earth was forfeited into Gods hands againe he hath restored the inheritance of the earth to none as is the opinion of many learned but to them Other men hold without any title from God Ephes. 1.3 Esay 45.11 17 18 19. and in the world to come they shall shine as the starres of heaven and as the sun in the firmament Mat. 13.43 Ob. But God hath so many sonnes of this kinde how can hee provide for them all Sol. Our hearts are not troubled for that we beleeve in God and beleeve in Christ also In our fathers house there are many mansions if it had not been so Christ would have told us and he is gone before to make our places ready for us John 14.1 2. Ob. But they have so many adversaries without and within that there is great danger lest they be pulled out of their inheritance Sol. God that hath begotten them and given them to Christ is greater then all no man can plucke them out of his hands John 10.29 Object But they are for the most part a people of many and those continuall wants there is scarce any moment wherein they want not something and therefore must either be uncomfortable in themselves or burthensome to God Sol. Whatsoever they aske the father he will give it them It is no trouble to God to receive Petitions from them continually he delights in it and rather blames them for asking so seldome and so little Iohn 16.23 Ob. God himselfe plagues them with troubles as much or rather more then he doth other men Sol. The fathers of our flesh correct us and shall not the father of spirits do it and the rather if we consider that he shewes his love therein a man will correct his owne son more then another mans and he doth correct us for our profit that
as turne to him with fasting weeping and mourning Quest. But doth the Lord shew no mercy to wicked men Answ. Yes he doth but deceive not thy selfe he doth not shew them this mercy to forgive their sins or save their soules and that thou mayest know distinctly what mercy God doth shew I will instance in one onely place of Scripture and that is the 9. of Nehemiah for there thou maist see what mercy the Lord shewed to the wicked and rebellious Israelites To omit the extraordinary he gave them good lawes ver 13. and made known to them his holy sabbaths ver 14. and forsooke them not when they dealt proudly against him ver 16 17. and gave his good spirit to instruct them ver 20. and for a long time multiplied his outward blessings upon them ver 21 25. and when they wrought great provocations he sent them enemies to afflict them ver 26 27. and when they cryed sent them Saviours to deliver them ver 27. and after often revoltings he was often intreated ver 28. and did withhold his worst and consuming judgements for a long time ver 30 31. these and such like mercies the Lord may and doth shew to wicked men Hath begotten us againe c. Hitherto of the mercy of God now it followes that I should intreat of the regeneration of man As for the necessity and honor of the worke of the new birth I have touched it before I onely here propound three things to be considered of 1. The meanes 2. The lets and 3. the signes of the new birth For the first the ordinary meanes by which God doth beget us againe is the word preached as these places doe evidently shew Rom. 10. 14. 1 Pet. 1.23 1 Cor. 1.21 Gal. 3.2 Esay 55.4 For the second this great worke is marvellously hindered and that diversly For first many men are seduced seduced I say either with hope of mercy howsoever or with the colours of civill honesty and some good they doe or with pretence of after-repentance or with the examples of wise learned and great men or with prejudice conceited by reason of slanders cast upon such as are converted or with the common charity of the world 〈…〉 when they die or with false opinions as that men have all their regeneration by Baptisme or that reformation will prove an enemy to their credit or profit or contentment or else that they are as they should be because they are better then they were and have more liking of Sermons or care of religion or such like Secondly multitudes of men are senselesse and ignorant and through wretched inconsideration weare out their dayes without care or conscience they never consider either the number filth or guilt of their sinnes or the greatnesse and fiercenesse of Gods wrath and threatnings against their sins or of the certainty and dreadfulnesse of the vengeance to come or of the nearenesse of death or terror of judgement nor consider they the very effects of sin that are already upon them they perceive not their death in sin and the sleep of their conscience and the inefficacy of all Gods ordinances and the absence of Gods spirit and the impotency of all the faculties of their soules unto that which is good Thirdly many are hindered through irresolution and sluggish inconstancy they have many pangs of remorse and are neare the birth and give it over againe For either they forget it or neglect it upon experience of difficulties or objections against it or else because they finde more required then stands with their ease or credit c. Fourthly worldlinesse is a monstrous let in many I say not covetousnesse which is an excessive desire of having superâ—luities but a vaine over-loading of the minde with continuall cares about businesses in the world The love of earthly things and the cares of life choake all the sense they get in Gods house For they suffer their businesse to eate up their thoughts and consideration whence flowes forgetfulnesse and hardnesse of heart Fifthly this worke hath many and great adversaries if wee respect it in the truth and sincerity of it It is opposed mightily by devills invisible and by wicked men of all sorts visible sometimes by learned men sometimes by the prophane multitude Satan strives to overwhelme the beginnings of it in many with the floods of reproach and disgracefull oppositions Lastly it is hindered in the most men by the perverâ—e love of some speciall sin with which men are besotted and unto which they are so ingaged as God must have them excused till they finde time to give it over Thus much of the lets 3. Now for the signes of new birth amongst many I instance in foure The first is the washing of mortification by which I meane a serious secret and unfeigned voluntary godly sorow for all sin striving in particular to bewaile those sinnes unto which they have been most prone or in which they have most corrupted themselves This is to be borne of water and of the holy Ghost This is the washing of the new birth The second is the imitation of Christ by which we follow him in the regeneration Now this imitation of Christ must have in it three things First a willingnesse to deny our ease profit credit will or what else can be taking up any crosse that we may shew our desires to be like him in sufferings secondly humility and lowlinesse which will shew it selfe not onely in a continued base opinion of our selves by reason of our corruptions but also in the meeknesse and quietnesse of our affections and in readinesse to doe the meanest office in the service of Christ or his members thirdly innocency of life or a constant care to be holy as he is holy hungring after righteousnesse and loving purity and seeking the contentment of all wel-doing The third signe is the love of all such as are begotten againe of God For whosoever is borne of God loves all those that are borne of God but this love of Gods children is such a love as shewes it selfe first by a desire to love God and keep 〈…〉 godly doe secondly by a willing and ready Apology for such as feare God thirdly by fellowship with them in the Gospell fourthly by sympathy or compassion in their joyes or sorowes and fifthly by an estimation of them as the onely excellent ones The fourth signe is the inbred native desire after the sincere milke of the word By the desire to suck you may discerne a living childe from an abortive birth but then it is to be observed what kinde of desire it is For the comparison sheweth it must be a constant desire such as is renewed every day as we see it to be in the infant and besides it must be such a desire as is joyned with a secret and sound contentment in the word The childe doth almost nothing else but suck and
or to the poore or to the Church or to the service of my country or to the conversion of soules c. have I ministred the wit or learning or wealth or power the Lord hath given me Contrariwise it cannot but be wofull to some to remember on their death beds that they have spent their meanes and gifts to promote wicked courses and to procure sinne or to maintaine the riotous or gamesters or whores or dogs or any way their own lusts oh what wil they say when they are asked whom have you clothed fed comforted counselled admonished c. But unto us But why are we honoured thus and not the Prophets The Lord sheweth mercy on whom he will shew mercy I meane it for the manner and time and measure and meanes we must not herein dispute with God yet even this tends wonderfully to the praise of Gods constant love to his Church we see he doth not grow weary of his affection he did not spend all his grace and favour upon Kings Patriarchs and Prophets but he is ready to entertaine even the prodigall sonne of the Gentiles with as hearty or rather more hearty entertainment then ever he did the Jewish children that had not departed out of their fathers houshold Secondly this also shews that extraordinary gifts are not the best for us wee want the gifts of prophesie but to have the glorious grace of Christ is better then all for we see the Prophets desired it more and great reason for one may be a Prophet and yet not be saved Math. 7. but so one cannot have the true grace of Christ but they shall be saved hee is in better case that can pray with the Spirit then he that can prophesie For God is rich to all that call upon him and whosoever calleth on the name of the Lord shall be saved Rom. 10.10 Ioel 2. Besides we may note here that God will not be bound to shew his tenderest kindnesse to his best servants no doubt the Prophets were better servants to God then we are yet you see they must not envie it to know that others shall be more made on then they Finally here is implyed that Gods promises and provisions of grace can never be in vaine If it be not for the Prophets yet it must be for us For so in the originall it is as if it were rendered but yet unto us to note that no word of God shall be in vaine Esay 55.11 They did minister This phrase imports divers things 1. Wee are here againe occasioned to think of a strange depth of respect God beares to the meanest of his children none are too good in his account to doe them service the Prophets must not think scorne to minister to them yea so doth God reckon of them that Kings and Queenes must not be too good to nurse them yea we see here the Angels are desirous to know or doe any thing that concerns them yea the holy Ghost will leave heaven to doe them good Oh the bottomlesse depth of Gods love and oh the barrennesse and shallownesse and unthankfulnesse of mans heart that cannot be more inflamed towards God to render love for love yea wee should be afraid ever to challenge God for want of love we should account it a great offence to call his affection in question the Lord takes it wonderfull ill Esay 49.15 16. 40.26 oh that God should love us so beyond all president all desert yea above all we could desire and yet we be still so slow hearted 2. From this phrase we may note that the greatest in the Church ought to account it their honour to doe service to their brethren It it charged upon all without exception to serve one another by love Gal. 5. and Christ saith of the greatest let him be your servant Mat. 20. The Use is for all of us to search our hearts to see whether we can finde such a noisome pride in our selves as that at any time we should think our selves too good to doe Gods work or to doe service to any of Gods people if we doe find it let us purge it out as vile leaven and be humbled for it before God else the Lord may perhaps finde out waies to shame us and scourge us that we dreame not of 3. This word Minister as it is in the originall excellently imports how we should serve one another For it is to serve as the Deacons did 1. out of conscience of a calling and commandement from God 2. with all diligence 3. constantly 4. cheerfully Rom. 12.5 with all humility making our selves equall with them of the lower sort All this the Deacons did 4. This word imports that spirituall things are from God onely in respect of beginning and as the primary cause For the Prophets doe but minister them They have nothing but that they have received for every good and perfect gift commeth downe from God the Father of lights which should teach us in the use of all meanes to direct our hearts to God The things which were reported unto you These words evidently shew First that the primitive Church was first taught by tradition that is by lively voice not by written Scriptures onely so was Adam so were the Patriarks for the first 2000. yeares 1 Thes. 2.15 But might some one say Doth not this wonderfully make for the Papists in their opinion about traditions No whit at all and that this point may be more fully understood I will shew out of Scripture that the word Tradition hath been taken three waies and then declare particularly that this doctrine can make nothing for the Papists 1. Sometimes by traditions are meant the inventions or precepts of men imposed with opinion of holinesse and necessity upon the consciences of men and so it is taken and taxed Mat. 15.2 3 6. Col. 2.8 2. Sometimes by traditions are meant certaine rules prescribed by the Apostles concerning things indifferent and their use Thus the Corinthians are praised because they kept the traditions as the Apostle delivered them unto them 1 Cor. 11.2 3. Sometimes by traditions are meant certaine orders appointed by the Apostles for the prevention of disorder in manners in the Churches of Christians and thus I take it to be understood 2 Thes. 3.6 when condemning such as would not work he saith they walk disorderly and not after the traditions which ye received of us It seemes the Apostle had prescribed some courses for preventing of idlenesse and such inconveniences 4 Sometimes it is taken for the very word of God delivered by lively voice so the word was delivered 2000. years before the law 5. Sometimes it is taken for the word of God as it was first delivered by the Apostles while the Scriptures was yet unfinished whether it were delivered by report or writings and so 2 Thes. 2.15 1 Cor. 11.23 15.3 According to the fourth sense or this last it is taken here Now this can make nothing for
minds These words are metaphoricall and may be three waies interpreted 1. First hereby may be signified that wee should with all care lay hold upon Gods covenant and in our mindes and affections imbrace it For the girdle upon Ieremies loynes is a type of Gods covenant with the people Ier. 13.11 2. It may note the humiliation wherewith our minds and hearts should be abased before the Lord so to gird the loynes must be taken Esay 32.11 3. But thirdly and chiefly hereby is signified the care we should have to remove all the impediments that might hinder faith and godlinesse it being a metaphor taken from the manner of the Easterne people who wore long garments which till they were girded up were a great hinderance both to labour and travaile 4. To these may be added that it is used to note the watchfull expectation of Christs comming Luke 12.35 And so in generall we may here note 1. That true godlinesse and devotion and faith have many hinderances There are many letts in the way of life never any could order their course so wisely but they did find impediments The use is for confutation of such as find no hinderances If it be the true grace of Christ there are le ts a signe they are in a slumber and know not the waies of heaven these waies are strait and narrow Secondly for comfort and incouragement to the godly that are troubled with letts it hath alwaies been so the godly were ever annoyed with the loynes and long garments 2. That the first care should be to be prepared and resolved against these letts 3. That these lets are daily they are as the very garments of our backs 4. That they may be many times about things that seeme needfull 5. That of all the impediments of godlinesse those that are within are the worst therefore he saith gird up your minds Ill company multitude of businesse carnall counsell and friends losses disgraces enemies and wife and farme and riches and pleasures are great letts so is the world and the devill but yet the worst are within the minds of men And thus in generall Now in particular divers things may be profitably considered 1. For what men must be thus prepared and made ready 2. What are the garments of the mind or inward lets 3. Why must they be girded up 4. How must they be girded or restrained 5. It is to be noted that he saith gird up not cast off 6. The Uses For the first this metaphor in the letter was used in those countries upon foure occasions 1. When they were to goe a journey 1 King 4.29 9.1 2. When they were to run a race 1 King 18.46 3. When they were to fight a battaile 1 King 2.1 4. When they went to labour Prov. 31.17 In all foure senses spiritually we must haue our minds girded and resolved against impediments we are travellers runners labourers fighters and in all these respects we must be girded and addressed to them we can never runne the race of godlinesse we can never doe the works of godlinesse we can never abide the hard strife and fight of godlinesse and faith we can never hold out in our journey to heaven unlesse we daily strive against the hinderances that will be cast in our way I say daily and inwardly For the second there are 14. internall letts of godlinesse 12. of them implyed in the comparison of long garments and 2. of them in the similitude of loynes The twelve inward lets are these 1. Ignorance a vaile Esay 25.8 it hinders Eph. 4.17 2. Carnall reason 2 Cor. 2.18 3. 〈◊〉 thoughts or contemplative wickedâ—esse Iâ—r 4.14 Gen. 6. 8. 4. Security mindlesnesse incogitancie which shewes it selfe eyther by not heeding or by not râ—membring or by not resolving or applying or practising 5. Love of the world It is not much businesse or wealth or many occasions but the love men have to the world that hinders them Cares of life 6. Troubles of mind disquietnesse of mind worldly or causelesse sorrows impatiency when mens uncâ—rcumcised minds will not beare the punishment of their sins These hinder assurance society labour of godlinesse Lâ—v. 26.41 see the phrases used Prov. 15.15 Eccl. 2.23 7. Fearfulnesse and doubts feare of this trouble and that disgrace or difficulty or ill successe c. Ier. 1.17 Rev. 21.8 8. Hypocrisie a double heart a heart and a heart allowance of distractions c c This frustrates all for the present and angers God 9. Precipitation of mind when mens haste is in them as the Hebrew phrase is Iob 20.2 Thus David said in excessumentis it is translated in his haste I am cast out of thy sight suddennesse rashnesse adventurousnesse is hereby meant Prov. 15.28 This hinders 1. soundnesse of understanding by exposing to tentation 2. by leading out of the race 10. Hardnesse of mind opposed to fearing alwaies Prov. 28.14 unteachablenesse the difficulty that is in men to be perswaded or moved 11. Discouragement Heb. 12.13 12. Consternation or amazednesse of mind Luke 24.4 2 Thes. 2.2 And when hee saith not barely gird up your minds but the loines of the minde it importeth two things For the loines in the minde signifie 1. heavinesse dulnesse so the word used 2 Chron. 10.10 2. concupiscence these must especially be girded hard yea all the rest must be girded upon these Thirdly we should gird up our minds for divers reasons 1. Because the mind not attended will else run into a secret frame of evill cogitations or stand still in emptinesse being not woond up 2. Because that which is halting may be turned out of the way Heb. 12.13 3. Because the minde in pollution as it is most secret so it is most loathsome Tit. 1.15 Eph. 2.3 4. Because else through custome wee may come to a reprobate minde Rom. 1. 5. Lastly because the keeping of our mindes is the keeping of our soules Prov. 9.8 For the fourth there are divers rules to be observed for the girding up of our minds we may gird up our minds divers waies 1. By confessing and complaining of them I meane of these secret impediments unto God one way to restraine them is to confesse them 2. By inflaming the love of God in our minds For if wee could love God with all our minds we were safe from all impediments 3. We must be sure we be renewed in our minds For the old minde will never be girded up we must be renewed in the spirit of our minds that is in our carnall reason for that like an old belldam is the mother and nurse of all the rest Eph. 4.23 4. We must speak often with our minds as the Hebrew phrase is that is we must observe check informe consider and direct our mindes 5. We must get the word of God written in our minds and obey the motions of the Spirit that law of our minds 6. We must converse much with the godly and wise that they may
looke upon the Elect but as they are in Christ. Fourthly seeing it is certainly decreed concerning the gathering of mens soules by the 〈◊〉 of Christ it should teach Ministers with all readinesse and patience to preach the Gospell in the places where they come as knowing that such as are ordained of God shall be gathered even so many in these places as belong to the election of God Act. 13 48. Verily This doctrine of 〈…〉 is â—â—tered with a kinde of mild asseveration the reasons of which asseveration are these 1. Because the most men will hardly beleeve any such thing men by nature are wonderfull apt to object against the doctrine of Gods decrees and therefore he urgeth it with an asseveration 2. Because of the excellency of this decree above all the rest this was a golden statuâ—e the most amiable ordinance that ever was that God should from everlasting resolve to send his owne Son to redeeme us 3. This asseveration is to worke the greater assurance of faith in the Elect they should never doubt Gods love to them in Christ for verâ—ly Christ was pre-ordained c. Before the foundation of the world This phrase is used in divers senses in Scripture 1. Sometimes the foundation of the earth is taken for the peopling of the earth since the foundation of the world that is since the peopling of it Exod. 9.18 2. Sometimes for justice and judgement in the earth the foundations of the earth were moved that is all went to wrack in matters of justice Psal. 82.5 But usually it is taken for the creation of the world especially in respect of the support of this great frame of heaven and earth The foundation of the world is that admirable work of God erecting this huge frame of heaven and earth and supporting it by his almighty power so that before the foundation of the world is before the world was set up But why doth he rather say before the foundation of the world then before the world was It may be for two reasons First to raise up our thoughts to the contemplation of the wonderfulnesse of the founding of heaven and earth for the rarenesse of the wisdome of God and the cunning he shewed in this admirable frame Prov. 3.39 for the unsearchablenesse Ier. 31.37 for the surenesse and durablenesse of it Psal. 78.69 for the absoluâ—enesse and independance of Gods power in framing all this Iob. 38.4 5 for the suddennesse of it it being all done with a word and for that all this was made of nothing and that this great earth the foundation of all the rest should it selfe lie in the waters Psal. 24.2 and indeed the whole borne up onely by the power of Christ without meanes Heb. 1.3 Secondly this phrase may be of purpose used for the likenesse of the state of the Church to the world and the promise of God for the upholding of it Hee that made the world of nothing raised a Church to himselfe of that which was worse then nothing yea all that is said before of the world may assure us of so much and much more in the execution of Gods counsels in Christ for the Church Psa. 78.79 The doctrines are 1. That the world had a beginning it had a foundation it was not eternall 2. That we ought to be deepely affected with the admiâ—ablenesse of the making and upholding of the world But who can tell that there was sâ—â—h a wonderfulnesse in the creation of the world 1. Scripture doth telâ— it Heb. 11.3 2. Christ was by when it was done Prov. 8.29 3. The Angels of heaven saw the whole when it was done and were by at the doing of a great deale and were rapt with admiration at the wisdome and power of God Iob 38.4 5 6. 4. Lastly the frame it selfe as it 〈◊〉 â—â—ands speaks evidently for the wonder of the workmanship But what use may be made of the wonderfulnesse of Gods workmanship herein 1. We should disceâ—â— and marke and acknowledge the power and wisdome of God herein and by our often thoughts raise up our hearts to the often meditation of it Psal. 104 1. to 9. Shall the Angels shout with joy and shall we be so dull Iob 38.6 2. It shews the eternity of God and his soveraignty and power to dispose and alter all things at his will Psal. 102.26 89.11 3. It intimates to us many consolations 1. That God can easily prolong the life of his servants that could give and uphold the being of so huge a frame Psal. 102.26 2. That God himselfe is wonderfull firme and unchangeable to all generations and faithfull in his word that can give such a stable being to heaven and earth Psal. 119.90 89. Esay 40.21 48.13 51.13 16. 3. That if the world have such a sure foundation then much more the Church Esay 14.32 For if the foundation of the world be so glorious oh how glorious is the foundation of Sion If he have made such an excellent house for his people to dwell in it shewes he loves them much and meanes to provide for them for continuance Prov. 20.26 but especially how precious are the foundations of the new Jerusalem Rev. 21. 4. This intimates the fearefull power of God in the execution of his judgements upon wicked men Amos 9.5 Zach. 12.1 2. Deut. 32.22 2 Sam. 22.8 The project concerning our eternall salvation by Christ was before the world conceived in God Eph. 1.4 Psal. 90.1 Ier. 31.3 The Uses are divers 1. Therefore let us admire the matchlesse love of God that not onely loved us first but loved us before the world was 2. Let our love to God taste of the knowledge of this doctrine since wee began not so soone as he let our waies and purposes and desires be to extend our affections towards God to the end yea and beyond all end also 3. Let it comfort us in all adversity to think of this everlasting love of God Esay 40. 4. Lastly doth not thiâ— evidently confute merit of workes It was for no desert in us for we were loved before we had done either good or evill Rom. 9. And thus of the fourth point But was manifest in the last times for you The fift thing is the manifestation of this great work of our redemption amplified by the time of it viz. in these last daies and comprehended in the manifestation of Christ. Christ is manifested five waies 1. For the faithfull 2. To the faithfull 3. In the faithfull 4. By the faithfull 5. With the faithfull â— He was manifested for them in that he did undertake for the merit of their redemption 2. He is manifested to them in the preaching of the Gospell revealing Christ and him crucified before them 3. Hee is manifested in them when in respect of true grace his image is formed in them thus God 〈◊〉 his Sonne in Paul Gal. 1. 16. 4. Hee is manifested by them when with their obedience
they shew forth the vertues of Christ and resemble his holinesse of carriage 5. And hee is manifested with them in that eternall fellowship of glory in the kingdome of heaven It is the first kinde of manifestation which is here meant Now Christ was manifested for them 1. on earth 2. in heaven On earth he was manifested 1. In his incarnation when hee shewed himselfe in our nature thus was accomplished that great mysterie of godlinesse God manifested in the flesh 1 Tim. 3.16 2. In his passion for so he was that true brazen serpent Ioh. 3. 3. In his ascension shewing himself in triumph leading captivity captive and giving gifts unto men Eph. 4. In heaven he is manifested for us 1. By session 2. By intercession By session for so hee was declared wonderfully as head of the Church when being set at the right hand of God all power was given him both in heaven and earth And by intercession he daily appeareth before God for us In this manifestation Christ hath turned himselfe into all formes for us for he hath beene manifested for us as a servant to doe our work as a surety to pay our debts as a sacrifice to expiate for our sins as a treasurer to supply all our wants as a Prophet to instruct us as an Advocate to plead our cause and as a King to subdue our enemies and rule over us The points of doctrine from hence to be observed are these 1. That God may conceive a wonderfull love to his people and have a glorious plot for their good and yet not manifest it of a long time Coherence shews this The Use should be in all distresses publike or private for the Church where we live or for our owne particular to live by faith and not mistrust or murmure or limit God as if hee had forgotten the cause of his people little knowest thou the thoughts of God concerning thy good and therefore we should check our owne hearts as David did and say Why art thou so sad oh my soule c. Secondly if God once doe manifest his love to thee oh then know thy happinesse and rejoyce in thy portion how rich is that goodnesse the Lord shews thee when in prayer or the word he declareth hid and mighty things in his answers Ier. 33.3 2. When God manifests Christ he discovers his greatest treasure the utmost of all Gods benefits for Christ is unsearchable riches and â—â— is hee in whom all the nations of the earth are blessed The Use is That therefore seeing God accounts the manifesting of hiâ— Son for us to be such a matter we should hence admire and praise this goodnesse of God that sent his owne Son into the world for our sakes and nouâ— in heaven honors and heares him for our sakes and in our behalfe especially this should quicken us unto the study of that sacred knowledge of Christ and his Kingdome and we should willingly serve so mighty and divine a Saviour 3. That it is no comfort to know that Christ is manifested till wee know he is manifested for us it is ill trusting to the knowledge of Christs incarnation we must seeke by all possible prayer and supplication that he may be acknowledged as a Saviour for us 4. The knowledge of Christs manifestation for us should be a point that should move and stir affection in the heart of every beleever and therefore it is to that end in this place urged But what should I doe might some one say to shew that my heart is affected towards my Saviour in this point of his manifestation either on earth or in heaven for me We must shew our affection herein foure waies 1. By beleeving in him without any doubting seeing in respect of the obedience of the law the discharge of our debt the conquest of our enemies the advocation in our causes c. he hath so fully manifested himselfe 2. By manifesting our selves without feare or delay for his sake wee should put our selves out into the open profession of his truth with all boldnesse but yet so as wee learne by his example how to manifest our selvesâ— that is to say 1. In the fulnesse of time that is after good advise and sound deliberation too hasty profession often-times doth great hurt 2. With resolution to endure all sorts of reproaches or what else in the labour or opposition might befall us though we should be accounted as he was Esay 53. Heb. 12.3 3. With all integrity being carefull to shew forth his vertue and not to blemish our profession with any spotted conversation especially expressing our imitation of his humility and dove-like harmlesnesse and respect of Gods law and contempt of the world 4. With all constancy even unto the death that wee may receive the crowne of life 3. By manifesting our selves to be ready to do any service to his servants 4. By longing for the time of his last and full manifestation in his appearing at the last day Thus of the fift point concerning our redemption The sixt is who are redeemed viz. such as by Christ doe beleeve in God for you who by him doe beleeve in God verse 21. For you The maine doctrine is twofold 1. That beleevers onely have benefit by Christ for them was redemption intended for them Christ shed his bloud for them he was made a sacrifice for them he was manifested both by incarnation and the preaching of the Gospell and by intercession in heaven Ioh. 17.9 19. Heb. 11.6 The Use is 1. For instruction Be sure thou have faith whatsoever thou want 2 Cor. 13.5 thou perishest else for ever Ob. If I have all faith yet I may perish 1 Cor. 13.3 Sol. All faith to doe miracles not to lay hold on Christ. 2. It is all faith without love and lovest thou not Gods children 2. For consâ—â—â—ation to the godly to whom God hath given this precious faith it is to be truely rich to be rich in faith it makes the poorest begger equall with the highest Monarch Iam. 2.5 because it procures priviledges better then that of Princes it intitles them to a birth better then that of the soâ—â— of men Ioh. 1.12 13. and for honour they have favour with the Highest that can doe more for them then all the Kings of the earth Ioh. 3.16 and for alliance it makes them a kinn to all the Saints and for contentment it fills them with joy unspeakable and glorious 1 Pet. 1.9 and for victory it makes them more then conquerors Rom. â— and for riches they have all the treasures of Christ and for possessions they have an immortall inheritance especially their glory shall appeare in the day of Christ 2 Thes 1.10 3. It should quicken the godly to a care to repaire and establish themselves in the faith and to this end to pray as 2 Thes 1.11 4. It shews the miserable estate of divers men in the very visible Church There are three sorts of Christians
is urged from the example of Christ Heb. 12.3 4. 2 Cor. 4.17 18. Rom. 8.17 That your faith and hope might be in God In these words the eighth point is contained viz. the end of our redemption viz. that our faith and hope might be in God that is that knowing our debts to be paid in Christ and God to be well pleased in him we might for ever relie upon God for present favour and future salvation Faith and hope are not all one Faith lookes upon Christ exhibited and made present in his ordinances Hope lookes upon Christ hereafter more fully to be revealed Faith beleeveth the promises to be true Hope expecteth performance Faith beleeveth eternall life is given us and Hope waiteth when it will be revealed Faith is the mother of Hope and Hope is the nurse of Faith Faith takes notice of present prerogatives and Hope chiefly looks to things to come The doctrines that may be observed from hence are divers Though we doe truely beleeve yet we doe need to be often stirred up to faith and hope still For 1. We beleeve but in part 2. We need faith all our life long 3. We are hard of beleefe in our selves 4. There is nothing the devill more opposeth 5. There is nothing God or Christ more desireth as the coherence shews 6. Nothing more glorifieth our profession and daunteth our adversaries then an unmoveablenesse of hope 7. Nothing more provides for us A Christian could live by his faith if he had nothing else The Vses also are divers for therefore 1. We should stir up one another and be examples one to another in beleeving and receive the exhortation one from another 2. Especially every one of us should be carefull to increase in faith and provide to beleeve in God at all times Quest. But what must we doe that we may doe so Answ. 1. Desire the sincere milk of the word 1 Pet. 2.2 2. Be frequent in the use of the Sacraments 3. Pray to God to increase thy faith Luke 17.5 4. Practice holinesse and be diligent about those graces mentioned 2 Pet. 1.10 in the coherence Quest. But how can we beleeve still For 1. We have not alwaies meanes to accomplish the good we desire Answ. Doe as Abraham did Rom. 4.10 beleeve the promise above hope Quest. 2. God himselfe sometimes fights against us Answ. Say with Iob Though he kill me yet will I trust in him Iob 1.3 Quest. 3. But our crosses are desperate Answ. Yet say as David did Psal. 23.4 Though I walke in the shadow of death yet c. Quest. 4. But we have sinned Answ. Christ hath prayed that thy faith might not faile Luke 22.32 Quest. 5. But our faith is so weake we feare we cannot beleeve still Answ. There are comforts for that in these places Esay 42.3 2 Cor. 12.9 and God hath received the weake in faith Rom. 14.1 3. Quest. 6. But I have so many hinderances and have so many things to passe through Sol. Yet be perswaded as Rom. 8.38 and say with Paul Through Christ I can doe all things Phil. 4.13 3. All this adoe about faith and hope should make us carefull to informe our selves of the things by which faith is assaulted that when such things befall us we may be armed against them Now besides such things by which faith is assaulted intimated before there are many things without us to omit our owne doubts and Sathans tentations within us that have assaulted and tryed faith 1. False doctrines 2. Contentions in the Teachers of the Church 3. Treacherie of brethren 4. Prosperity of the wicked and impuâ—ity of wickednesse 5. The small number of beleevers 6. The deformity and oppression of the Church 7. The falling away of many from the faith 8. The delay of Gods promises 9. The tokens of Gods wrath 10. The scoffes of mockers 4. Lastly hence wee may gather a reproofe to our selves for our marvellous neglect in faith and hope how might the Lord justly have left us for ever as a people without Christ and without hope in the world There is one faith and hope in all Gods servants Your faith Eph. 4.5 The use is therefore to love one another seeing we have all one faith one I say in respect of the Author meanes object and end 2. It should comfort poore Christians whatsoever difference God hath put otherwise yet they have the same faith that Abraham David the Martyrs or any had Here is implyed that all faith and hope in other things besides God is vaine Hope in the wedge of gold is vaine The Hypocrites hope in credit is vaine Trust in the arme of flesh is vaine c. And the truth is a Christian is never perfectly well till he can place his faith and hope onely in God It is good for him sometimes to be stripped of all other things that he may put his confidence in God Verse 22 Seeing you have purified your soules in obeying the truth through the Spirit to the unfained love of the brethren so that ye love one another with a pure heart fervently THE fourth reason to inforce the exhortation in the 13. verse is contained in these words and is taken from that relation and respect wee beare unto the godly it is in effect this By repentance and holinesse we are all made brethren and in repentance and reformation of our lives one main thing we aime at is the advancement of our happinesse and holinesse in the love of the brethren whom we prefer before all people in the world and resolve to rest in the contentment of their communion and therefore wee ought so to resist the impediments within us or without us and to order our lives with such holy sobriety and so to stir up our hearts in the hope of the happinesse to come that we may in all purity of nature and life and earnestnesse of affections cleae unto them in this world as the onely people we shall live withall in the world to come There are two things in this verse 1. A proposition of doctrine 2. and an exhortation by way of Use. The proposition is this Ye have purified your soules in obeying the truth by the spirit unto unsained love of the brethren or brotherly love The Use is therefore see that ye love one another with a pure heart fervently The proposition properly and in it selfe concerns sanctification which is here described in five things 1. The nature of it imported in that metaphoricall tearme purified 2. The subject of it their soules 3. The forme of it in obeying the truth 4. The cause of it which is twofold 1. The principall the Spirit of God 2 The cause in some respect is themselves ye have purified 5. The end is brotherly love amplified by the speciall property of it viz. unfained Before I enter upon the particulars in generall and for the coherence divers things may be noted The Coherence is double 1. both with
righteous Potiphars house is blessed for Ioseph so Labans house for Iacob 2. Thou maist learne their waies 3. Thou maist come to acquaintance with the Father by living amongst the children thou maist get to know God by living amongst the godly Quest. But what if they doe neglect the love of the godly Answ. Thereby they shall discover their owne misery as these places shew 1 â—oh 2.11 13 14 15. 4.8.10 Quest. But what should be the cause multitudes of people have no more mind of society and affectionate conversation with the godly Answ. There are divers causes of it 1. Worldlinesse 2. A naturall hatred of goodnesse as in Cainâ— 1 Ioh. 3.13 3. A love of darknesse and shunning of the light because their deeds are evill Ioh. 3.21 very prophanesse and love of sin Men will not forsake their corruptions and therefore seeke such company as they may nourish their corruptions in 4. Ignorance of their priviledges both in earth and heaven For if those were knowne they would appeare the onely excellent ones 2. The second Use is for instruction It should teach and perswade with all that 〈◊〉 God to give him his end he aimes at and to shew our love to them by society with them by defending them and by well-doing to the uttermost of our power 3. It is comfortable in divers respects For 1. This very duty of loving the godly doth much commend us to God It is a signe it is the maine thing Gods aime is at and it affords us many benefits For it shewes 1. We are translated from death to life 1 Ioh. 3.14 2. Hereby we know 1. That we are of the truth 1 Ioh. 3.19 2. That we are borne of God 1 Ioh. 4. 3. That God dwelleth in us 1 Ioh. 4.11 3. All we doe shall be fully rewarded Mat. 11.41 4. And it may give us boldnesse in the day of judgement 1 Ioh. 4.17 2. It may comfort all the godly in this that God provided that every body should love them and encourage them He gives a charge to that end and therefore it implyes that he himselfe will love them with all tendernesse and constancy of love Vnfained Our love must be without hypocrisie Rom. 12.10 1 Ioh 3.18 The Use is therefore for instruction to teach us to avoid all dissimulation and faining Quest. How may I know whether my love be unfained Answ. Divers wayes 1. If I be as willing to doe them good as to proffer it 1 Ioh. 3.18 or seem to be willing 2. If we seeke not our owne things Phil. 2.3 but can love them against profit credit c. 3. If we love all as well as some the meanest as well as the greatest all Saints Eph. 1.15 4. If I can goe to God for them in secret 5. If I can love them constantly 6. If I can reprove as well as flatter or praise 7. If I can propose them as patterns to follow 8. If my sorting with them make me more holy and humble 9. In generall If I doe to them as I would be done by 2. It serves for reproofe of all faining dissimulation especially in our cariage towards the godly by lying levity flattery complementing hypocrisie despight envy malice scornes censure and back-bitings 3. â— astly cannot God abide faining amongst men how much more doth he abhor it when we counterâ—et with him as hypocrisie is hatefull any where so much more in Gods service for hypocrites are reâ—koned as a kind of sinners shall never escape Mat. 25. Hitherto of the Proposition The Exhortation or Use folowes in the last word See that ye love one another with a pure heart fervâ—ntly This contains the Apostles charge for the performance of brotherly love where note 1. the matter of the charge see that ye love one another 2. the manner how it is to be done with a pure heart and fervently See that c. This word see to it hath two things in it the one expressed the other implyed 1. That which is exprest is the necessity of brotherly love it is a thing must be looked unto 2. That which is implyed is the difficulty of it theâ—â— be many impediments if we looke not to it For the first it is not arbitrary whether we will carry our selves lovingly and brotherly and shew it by the fruits of love it is not any speciall goodnesse or curtesie in us more than God calls for For it is strictly injoyned and we must see to it It is a speciall Commandement that God and Christ hath given us Ioh. 13. 1 Ioh. 4.21 which I observe for two Uses 1. First it should much excite us to strive and labour in the workes of love seeing God hath given a speciall charge about them 1. A servant that hath many things to doe if he be specially charged to looke to one thing is used in that one to shew a singular diligence sure it is God will take well what we doe in this duty faithfully and contrariwise will judge us for it if we be negligent herein Secondly this would be noted to restraine that beholdingnesse which many stand too much upon For as it is said in the Proverbs The borrower is servant to the lender so it falleth out often in other cases that men looke for extraordinary observance and subjection of those to whom they have shewed their love by any workes of it whereas they should remember that they have done but their duty as being specially urged by Gods precept hereunto Now for the second observation This word see to it imports that if men do not looke to it there will be many impediments to hinder them from this brotherly love especially from the purity and servency of it For either Ignorance will blinde them or Envy will corrupt them or Pride and inequality of place and gifts will swell them or Inâ—â—rmities will dull them or Forgetfulnesse will disappoint them or Objections and excuses will deceive them or Trespasses will alienate them or the scornes of the world will sunder them Note this caveat given by the Apostle should quicken us to be sure we looke about us that the Devill doe not be witch us and by his methods in any of those eight waies or any other hinder us from the comfort reward of wel-doing in obeying God in this especial charge Thus of the matter to which he exhorts The manner followes 1. With pure hearts 2. Fervently With pure hearts We must love one another with pure hearts The heart is in Scripture accounted pure not onely when it is void of all corruption but when it is upright and sincere and this the puritie of the heart respecteth either God or man In respect of God there be foure things which make the heart pure in Gods acceptation through the intercession of Christ. 1. The first is Faith 2. The second is the desire of purity 3. The third is the battaile against inward sinnes 4. And the fourth is
a spirit without guile a heart without hypocrisie But of this puritie he intreats not here The purity of heart that concernes men hath three things in it or there are three things required in our affections towards others whom we ought to love and with whom we converse in which we should shew the purity of our hearts 1. The first is the respect of holinesse In our love one to another wee should chiefly aime at holinesse and the furtherance one of another in the best things Our fellowship should be in the Gospell Phil. 1.5 and we should exhort one another to good works Heb. 10.25 we should cleave to that which is good and abhorre evill Rom. 12.10 2. The second is the respect of chastity we should take heed of worldly lusts and all impurity of heart or life that way we must mortifie inordinate affections and the evill concupiscence Col. 3.5 and avoid all those works of darknesse such as are chambring and wantonnesse c. Rom. 13.13 avoiding both the matter and appearance of evill 1 Thes. 5.22 1 Pet. 2.12 3. The third is the respect of truth and plainnesse of heart the heart is pure when it is without dissembling so we must love one another indeed as well as in shew 1 Iohn 3.18 and for right ends For Gods glory and the grace of God in them and for their good and not serve our owne turnes onely We may know that our hearts and affections are pure 1. If wee rejoyce not in iniquity but in the truth 1 Cor. 13. 2. If we make conscience of lesser sins and the very appearance of evill to avoid them 3. If wee love purity in others and admire commend and defend it in them 4. If daily we seeke a pure heart of God in secret judging our selves for what drosse wee finde in our natures 5. If we seeke not our owne things Phil. 2.4 6. If we cannot beare sinne in any 7. If our conversing with them make us grow more in holinesse and grace 1 Thes. 3.12 13. c. And therefore we should both try our selves and strive daily more and more after this uprightnesse and purity of our hearts that God requires of us and to this end we should 1. Pray daily to God to create cleane hearts in us 2. We should avoid society with impure persons 3. We should take heed of idlenes and fruitlesse mispending of the time For the heart gathers impurity with very emptinesse 4. We should often think of that rule Doe as thou wouldest have others doe to thee 5. Converse much with the pure For with the pure thou wilt be pure and with the froward thou wilt learne frowardnesse 6. Acknowledge your sins one to another This wonderfully fenceth the heart against impurity in conversation and excites a pure love one to another with much honor and delight This greatly convinceth and reproveth such as have taken upon them a profession of love to others but it is for corrupt ends their hearts are not pure nor are they stirred up with desire after the godly further then lust or their owne carnall ends give hope to their projects Fervently God in the second place requires a fervent love hee stands much upon it and therefore he requires else-where that above all things we should put on fervâ—â—â— love God is not contented with it that we doe not hate one another but we must love one another nor is he contented with a cold love but would have it fervent a burning ardent inflamed affection Quest. But how may the ferventnesse of our love be discerned if it be aright Answ. If thy love be a fervent love 1. Thou dost account it the greatest felicity on earth to enjoy Gods favour and the delightfull fellowship of the Saints Psal 16. â— 2. Thou mayest discerne it by the longings and infâ—amed desires after the godly such as were in Paul 3. Thou canst cover a multitude of sinnes thou levest as God loves 1 Pet 4.8 4. It is diligent thou shewest it by the paines and labour of love 5. It is speedy it seekes no delaies it faâ—â—h not goe and come againe to â—â—â—row 6. Thou dost greatly lament thy absence from the godly as a bitter crosse 7. Thou dost as Paul did in some measure thou dost daily and heartily pray for them and give thanks without 〈◊〉 as he shews in the most of his Epistâ—es standing before God often the heart doth take fire from thence which warâ—es the heart afterwards Quest. What is the cause this fervent love is so rarely found amongst men Answ. There are divers causes in divers sorts of men As 1. Unregeneracy Wee must know that no man can love his brother with this love but he that is borne of God 1 Ioh. 4.7 without repentance and the true love of God this love is never had 2. Prejudice in others The names of the godly are so buried under the disgrace of the world that this keeps off many from declaring their love to them though sometimes they have motions of good affections 3. The love of wicked persons 4. In others the cause is hatred of the good malice like Cain 1 Ioh. 3. 11. they can love any but the Saints 5. Security in prosperity Many when they be sick acknowledge the way of God and send for the Ministers and good people but when they are well they start back like a bow 6. Conceitednesse and a high opinion of themselves 7. Neglect of society with the godly 8. Worldlinesse 9. Suspitiousnesse Quest. But what must be done that wee might be abundant in love one towards another and that it might be more generall in the places where wee live Answ. First let the wicked turne from his wickednesse wee may not returne to them they must returne to us what peace or love while their whoredomes drunkennesse c. testifie to their faces Wee may love them with a generall love as Gods creatures but with a fervent love we may not nor may we converse freely with them as multitudes of places of Scripture shew Secondly to nourish affection amongst the godly wee must remember these rules 1. Remember much and often Gods love to us in Christ 1 Ioh. 4.9 10 11. Eph. 5.1 2. 2. Thinke much of the commandment of God and his acceptation Eph. 5.1 2. 3. Meditate often of our dwelling together in heaven Iam. 2.5 1 Pet. 4.8 else puâ—blind 2 Pet. 1.7 4. Converse much together have fellowship in the Gospell 5. Consider the promises made hereunto Eph. 4.15 16. 2 Pet. 1.9 10 11. Phil. 2.1 Esay 19. Verse 23. Being borne anew not of mortall seed but of immortall by the word of God which liveth and endureth for ever IN these words the Apostle intreats of the immortality of the soule of man Now there is a double immortality of the soule For sometimes immortality signifieth an everlasting continuance of man without ending dying or ceasing to be and so the soules of the wicked
are immortall Sometimes it signifieth an everlasting happy being from which a man cannot fall and so the godly are immortall and so their immortality differs from that of Adam also for he was immortall that is such as might have continued happy for ever and might also not continue The first kind of immortality begins at birth the second at new birth of which he intreats here These words must be considered in their coherence and in themselves In the coherence both with the 13. verse and with the former As they depend upon the 13. verse they are a fift reason why wee should regard those three things viz. because our soules are immortall For if wee soundly consider of it it evidently followes 1. That therefore we should gird up the loines of our minds and get established our celestiall cogitations and resolutions as such as still mind an eternall being and therefore will strive against all impediments which might hold us downe 2. That therefore we should be wonderfull temperate in the use of earthly things seeing these serve not unto immortality 3. That therefore we should with all industry make sure all those evidences of hope concerning the grace to be brought unto us in the revelation of Jesus Christ. Now as these words depend upon the former verse they confirme us in the love of the brethren we should therefore love them fervently and purely because we are borne together as heires of the same hope and must live together for ever in another world Looke not upon the godly according to their birth but according to their new birth nor according to their present condition but according to the happinesse they are born to and the fellowship thou shalt have with them in another world The words of themselves intreat of immortality two waies First in respect of the fountaine Secondly in respect of the meanes of it The fountain of immortality is the new birth The meanes is set downe negatively and affirmatively Negatively it is not corruptible seed Affirmatively it is the incorruptible seed which is expounded to be by the word of God which liveth and abideth for ever Borne againe Being turned unto God by true faith and repentance A metaphoricall tearâ—e We are borne againe foure waies 1. Sacramentally by Baptisme 2. Spiritually by the Word 3. Corporally in the Resurrection 4. Eternally in our Glorification Quest. But why is our repentance likened to a new birth Answ. To distinguish true repentance from that which is false and fained for it imports five differences 1. That in true repentance there is an utter disclaiming of all happinesse in a naturall life or what doth or can belong unto it 2. That in true repentance there is a totall change in the whole nature of man He hath grace in every part a new mind and a new heart a new memory and a new conscience a new language and a new carriage both to God and man for birth is the producing of all essentiall parts of man 3. That in true repentance there is the paine of contrition a broken spirit the throwes and paines of travaile there is true godly sorrow and griefe in the birth of grace 4. That there is in true repentance a daily hunger and thirst after the sincere mild of the Word 1 Pet. 2.2 5. That in the things of Gods Kingdome there is new life and sense and feeling and motion Secondly to shew the priviledge of the penitent For it signifies he gets more by his new birth then any child in nature can doe by pleading his birth-right For if in repentance we be borne unto God then it shewes 1. That we have received power to be the sons of God Ioh. 1.2 2. That with our adoption we enjoy the priviledges of sons 1. The favour of God as a father 2. The care of God to mainâ—aâ—eus Mat. 6.33 3. The pardon of God in saving us from condemnation Rom. 8.1 4. The portion of God even the inheritance which God gives as a Father which is spoken of Rom. 8.17 Gal. 4.7 The Use should be twofold 1. That wee try ourselves carefully in the businesse of our repentance by the former signes and secondly that we comfort our selves in the priviledges of our new birth rejoycing in our portion and the favour of our heavenly Father And thus of the reason of the phrase Concerning the new birth here we have occasion to consider of 2. things 1. That it is needfull often to be remembred of the doctrine of regeneration the Apostle having spoken of it before falls upon it here againe There is great need that men should be put in mind of it often for divers respects 1. Because of the extreame necessity of it and the unspeakable danger if it be neglected Ioh. 3.5 Gal. 6.15 2 Cor. 5.17 Luke 13.5 2. Because of the dignity of it It is a second creation of as great fame and wonder as the making of the world therefore Christ is called the beginning of the creation of God Rev. 3.14 3. Because of the marveilous impediments with which men are hindred from the effectuall indevour after it such as are 1. Extremity of blindnesse A Ruler in Israel knowes not what it is unlesse it be to goe into his mothers wombe againe This is still the case of the most 2. Evill opinions about it as 1. That it needs it not God made them and therefore will save them yet as Ioh. 3.5 2. That Baptisme did it yet but a seale Rom. 4.11 3. That a civill life is it yet as Mat. 5.20 4. That the purpose of it hereafter will serve 3. Forgetfulnesse the doctrine runs out Heb. 2.1 the heart is so weak and impotent in keeping alive the sparks of resolution and remorse and desire 4. Prejudice that lieth in the minds of many in respects of the reproches lie upon such as teach it or practice it It could not be but we should be more respected in this doctrine were it not that many of you have strange opinions of us the truth of which you seeke not to be resolved in 5. A dumbe devill many have throws and give over will not propound their doubts nor seeke directions 6. The marveilous pleading of the world sinne and Sathan that they might not be cast out or forsaken especially the unspeakable methods of Sathan 7. The lethargie of the soule which appeares in such as cannot leave sinne that is hatefull hurtfull to themselves even grosse sinnes as wee see 4. Because it may be a meanes of conversion to such as are not yet converted The opening of the doctrine may open a way unto Christ into their hearts Who knowes what and when God will worke And it is certain the work is done more easily and successefully when we goe about it while the doctrine is fresh in our memories 5. Because of the excellent use of it both 1. For consolation for this doctrine comforts 1. Against the fiery darts of the devill Eph. 6. that
2. When a man hath frequent desires of the hurt of others and longs for ability or opportunity of revenge 3. By inflation when a man caries himselfe so proudly and arrogantly as he would have it appeare that he despiseth others 4. By the habituall back-biting judging and censuring of others 5. When a man resolves not to forgive a wrong done him By these and the like signes may men try themselves whether they be guilty of malice or no. Now there are many reasons why this sinne should be wonderfully hated and shunned why we should cary a constant malice against the sinne of Malice First if we respect the causes of this evill For malice comes first from an ill nature it cannot be in a good nature secondly It comes from the devill the first deviser of this abominable poison thirdly it comes from anger as the next usuall immediate cause The infirmities or wrongs of others may be the occasions but they cannot bee the causes of malicâ— Now wee should be ashamed to father any of the former three evils Secondly if we respect the effects of malice and that either in our selves or in God In our selves malice will worke first a conformity to the nature of the devill For it was used to be noted that to be angry was humane but to persevere in anger which is this malice was devillish Secondly It will plead forcibly mans unregeneration Malice is noted as a marke of the unregenerate man Tit. 3.3 1 Iohn 2.9 Thirdly If we have any gifts it is certaine malice is like leaven it will sowre them and spoile the praise and acceptation of them 1 Cor. 5.8 Fourthly it hinders prayer and the word That it hinders prayer is proved Iames 4.1 2 3. That it hinders the word this text proves Fiftly it brings a man many times to wonderfull shame and by a just Providence of God to open foiles and disgraces Prov. 25.8 16.26 And many times they fall unto the pit they digged for others Prov. 26.27 A malicious person knowes not what shall become of himselfe 1 Iohn 2.11 Now the effects which the malice of man after a sort produceth in God are first to make him to hate us wonderfully he accounts the malicious person as a murtherer not respecting onely what he doth but what he would doe 1 Iohn 3.11 Secondly hee will never forgive a man his sinnes because hee doth not forgive his brother Mat. 6.14 Thirdly the judgements of God are pulled downe upon him God may make the malicious as the grasse on the house top whereof the mower filleth not his hand nor they that goe by say we blesse you in the name of the Lord yea let men looke to it left they be cast into prison and never come out till they have paid the utmost farthing The use may be First for humiliation to all such as finde this vile poyson in themselves they are in a miserable case and extreamely and dangerously diseased especially if men be guilty of the aggravation of malice Malice is evill in any and in any measure and toward any but it is extreamely evill first when men put on a resolution not to amend but confirme themselves in their malicious courses and will not be intreated or perswaded to peace and love Secondly when men suffer their malice to cary them into sutes and quarrels and open contentions Thirdly when men malice the godly and such as feare God and love the truth 1 Ioh 3.15 Fourthly when they malice their friends and familiars the men of their peace To hate them that love us is abominable so is that domesticall hatred between brethren Prov. 18.19 and between Man and Wife Parents and Children Masters and Servants Fiftly when men hate those that reprove their sinnes Amos 5.10 as some doe their Ministers Sixtly to hide hatred with dissembling lips and to lay up deceit in his heart Prov. 26.24 25. and 10.28 Seventhly to sowe discord among brethren this is one of the six things God hates Prov. 6.19 Eighthly to conceive malice against whole states of men to hate whole Churches and Assemblies that professe the Name of Christ this is the devillish malice of Hereticks and Schismaticks and the beginning of these loathings must be looked to in such as yet have 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 aggravations of malice for a man to rejoyce in it boast of it account it his honour to contend and overcome in contending to triumph in malice Secondly for instruction and so we should all learne all remedies and directions to avoid malice These remedies either concerne malice in our selves or malice in others For both we need rules to direct us Now for avoiding malice in our selves these rules are of excellent use First Watch thine owne heart for pride and envy and passion For from hence flowes all contention and hatred Prov. 13.10 Secondly avoid 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 â—o tale-bearer strife ceaseth Prov. 26.20 The second is the scorner for cast out the scorner and contention ceaseth Prov. â—2 10 The third is the coâ—teâ—â—iou◠〈◊〉 the froward person the man of imaginations he that is apt upon every trifle to snuffe and contest For as coales are to burning coales so is a contentious man to kindle strife Prov. 26.21 Thirdly dost thou mislike any thing in thy brother goe to him and reprove him plainly never hate him in thy heart but tell him of it plainly Many times a godly reproofe cures both the reprover and the reproved Fourthly will not all this help then goe in secret and humble thy selfe before God for that vilenesse that cleaves to thy heart Many prayers and confessions before God will make a great alteration in thy soule it will purge out this leaven wonderfully Fiftly Meditation of two things in Christ his Passion and his second comming In his Passion consider a man infinitely just suffering for the unjust and from the unjust Never so much innocency never so great wrongs never worse enemies yet see he can forgive even upon the Crosse when they tooke his life from him In his second comming consider first that then there will be an end of all wrongs thou shalt never be molested more Secondly that an exquisite revenge shall then bee executed upon all that doe thee wrong if they repent not Thirdly a retribution shall be given to thee in glory for all the indignities thou hast patiently endured in this world And thus of malice in thy selfe For malice in others it must be considered two wayes First how thou must doe to cause it to cease when it is conceived already Secondly how thou maist avoid
and cast stones and dust at him 2. Sam. 16.8.10.11.12 13. But above all we should learne this of our Saviour Christ In whom was found no guile in his mouth who when hee was reviled reviled not againe when he suffered he threatned not but committed himselfe to him that judgeth righteously 1. Pet. 2.23 Fourthly from the causes of it Bitter speaking comes from a bitter roote of a cursed disposition in our natures Heb 12.14.15 It proceeds sometimes from envie at the good of others sometimes from malice and secret grudge sometimes from guile and fraudulent purposes sometimes from Hypocrisy also For hee that is much in judging other men is seldome without great store of hypocrisie in his heart Well therefore is this sinne put last in the Catalogue as that which may be engendred of any of the former Fiftly from the effects Effects I say both of restraining it and committing it If we did restraine judging reviling backbiting and all bitternesse How happy would our lives be How comfortable would our conversation bee We should live long and see good daies Psal. 34.12 Besides it is a wonderfull praise of the gifts of God and signe of a large measure of grace to avoid evill speaking He is a perfect man that sinneth not in these customary sinnes of the tongue James 3.2 and it is alwaies a mans Honour to cease from strife Prov. 20 â—2 The effects of committing it are many and fowle and that both to others and to themselves First to others and so first it grives the spirit of God by which we are sealed to the day of redemption For a bitter spirit is a wonderfull crosse to that meeke spirit of Christ Jesus Eph. 3.31 Secondly it is a singular injury to men at whom we cast our bitter words For we trouble their peace and worke much disquietness and besides when men contend by evill words it can hardly be avoided but many will be desiled yea many besides them selves as they are severably inclined to either party Heb. 12.14.15 Thirdly and it is certaine in Gods account and in mens too thou wert as good shoot arrowes at them as bitter words and runne them in with swords or cut them with sharpe razors as mangle their names and credits with thy censures or slanders or reproaches Secondly to them selves They bring much hurt to them selves that accustome them selves to ill language in any of these kindes For they make them selves guiltie of a world of wickednes Iames 3.9 First they wrong the law of God For he that judgeth his brother condemneth the Law James 4.9 Secondly they transgresse against the law-giver whose proper office is to judge the waies of all men Iames 4.10 Thirdly they discover also their owne folly and weaknes For it is a mans honour to cease from strife but every foole will be medling Prov. 20. â— Fourthly they shame the profession of Religion For this is thanke worthy if a man suffer evill for well doing 1. Pet. 2.19 But what a shame is it when thou suffrest as a busie body in other mens matters 1. Pet. 4.15 Fiftly besides it is certaine Evill words corrupt good manners thou losest so much of thy honesty and piety as thou admittest of evill in thy tongue 1. Cor. 15.33 And if you bite and devour one another take heed you be not consumed one of another Gal. 5.15 And if thou judge thou shalt be judged He that is given much to censuring seldome or never scapes great censures himselfe Matth. 7. Sixtly Besides also these courses will encrease unto greater condemnation God may be provoked to take thee in hand and thou maiest be in danger to be plagued for it for ever in Hell Iam. 3.1 Seventhly and if this evill vice grow in thee thou art fit to be cast out of the Communion of Saints men are charged to avoid thee and not to eate with thee 1. Cor. 5.11 And though that censure bee not executed by the Church alwaies yet God many times makes such persons so lothsome that every body avoids them as much as they can Eighthly further this very effect heere mentioned should perswade much with us It is a sinne that greatly hindereth the profit of the word bitter-tongued persons never grow much in religion For it is required that we should receive the word with meckenesse and lay aside all supersâ—uity of maliciousnes such as this evill speaking in these kindes is lam 1.21 Lastly as mâ—n love cursing so it shall come unto them and as they love not blessing so it shall be far from them Psal. 109.17 The use should be both for Humiliation and for Instruction First for Humiliation It may greatly abase many Christians that are extreamly guilty of this sinne How hath this wickednesse prevailed in many places The way of peace few men have knowne there is almost no meekenesse but lying and flattering and censuring and railing and slandering and reproach upon reproach and back-biting every where Yea what are the families of the most but as so many kennels of Curres such snarling and biting and provoking one another Husbands bitter to their Wives Wives contentions like a continuall dropping Masters threatning their Servants and Servants answering againe and cursing their Masters How are the lives of the most destitute of contentment and their states of prosperitie even by reason of this sinne But let all that feare God learne from henceforth to make more conscience of their words and refraine their lips from evill Quest. But what should a man doe to keepe himselfe free from this vice or that this fountaine of evill speaking may be dried up Ans. Hee that would restraine himselfe from being guiltie of back-biting judging reviling or any kinde of evill speaking must observe such rules as these First He must learne to speake well to God and of godlinesse if wee did study that holy language of speaking to God by prayer we would bee easily fitted for the governement of our tongues toward men we speak ill to men because we pray but ill to God Secondly hee must lay this rule upon himselfe and watch to the performance of it he must studie to be quiet and meddle with his owne businesse and not meddle with the strife that belongs not to him resolving that hee will never suffer as a busie bodie in other mens matters 1. Thes. 4. 1. Pet. 4.15 Thirdly he must keepe a Catalogue of his owne faults continually in his minde when wee are so apt to taske others it is because we forget our owne wickednesse Fourthly his words must be few for in a multitude of words there cannot want sinne and usually this sinne is never absent Fiftly he must not allow himselfe liberty to thinke evill A suspitious person will speake evill Sixtly he must pray to God to set a watch before the doores of his lips Seventhly he must avoide vaine and provoking company It may bee observed often that when men get into idle companie which perhaps they like not the
measure of true appetite to the word may be discerned by some of these signes that follow First it is a signe that we doe heartily love the word when wee can from our hearts love and blesse them that doe love the word accounting them happy for their very love to the word Psal. 119.1.12 Secondly it is a sign 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 love to the Gospell when we can forsake father and mother brother and sister house and land for the Gospels sake Mark 10.29 Thirdly It is a signe of love to the word and of desire after it when we can mourne for the famine of the word as a bitter crosse Psal. 42.3.4 Fourthly Yea when men have the word and yet find not comfort in it it is a signe of their true affection when they long for those comforts with heavinesse of heart and account themselves in an uncomfortable 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 love the word when such as feare God are glad of us it is a signe that the Godly doe discerne appetite in us though we do not when they are tenderly affected toward us Psal. 119 74. Sixtly We may know our affection to the word by our willingnesse to be ruled by it if we can make the word our Counseller it is sure we do delight in it whatsoever we conceive of our selves Psal. 119 24. Lastly to strive against our dulnesse constantly and to pray to be quickned is a good signe that we have some desire to the word One may love 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 us some being altogether void of all desire after it more then for fashion sake and the better sort have their appetites either dull or decayed Quest. Whence comes it that people have no more affection to the word or that men are so cloyed with the word Ans. The lets of appetite and affection to the word may bee considered two wayes First as they are without us Secondly as they are within us Without us the cause of want of affection is sometimes in the Minister sometimes in the Divell sometimes in the company men sort withall and sometimes in God himselfe 1. In Ministers there are two things which marvelously hinder the admiration and desire after the word The first is the manner of their teaching when they teach unskilfully deceitfully vaingloriously negligently or coldly When there is not a majesty and purity and life in the teacher it is no wonder if there be no affection in the people 2. Cor. 4 2. 1. Thessa. 2. 2 3 4 6 8. 1. Cor. 2.4 2. Tim. 2 15. The second is their ill lives What made the people in Elies time so loath the service of God but the wicked lives of Hophnâ— and Phineas 1. Sam. 3. Ministers must teach by example as well as by doctrine if they will not be despised 1 Tim 4 12. 2. The Divell that god of this world doth mightily labour in this point to keepe men from affecting the Gospell If he cannot hinder men from hearing then his next worke is by all possible indeavours to blinde their mindes and marre their tastes that they may not perceive nor regard the glorious things of God in Christ 2. Cor 4.4 3. Evill company is a wonderfull impediment it causeth perpetually hardnesse of heart and carelesness it keepes the hearts of the wicked men in a continuall habituall deadnesse and the best men seldome light into prophane company but they get some degree of dulnesse and deadnesse of affections by it Prov. 9.6 Psal. 119.115 4. God himselfe being provoked by mans extreame wilfulnesse in sinning gives them over to a spirit of slumber and curseth their very blessings yea restraineth sometimes the very gifts of his servants that so hee may execute his judgements upon a rebellious people The Lord hideth his statutes from them and with-holding his spirit keeps backe the life of the word in their hearts Esay 6.10 Yea many times to scourge the unthankfulnesse and unprofitablenesse of his owne people he doth for a time hide his testimonies from them Psal. 119.19 Thus much of the lets without us The internall lets must be considered First in the wicked Secondly in the godly The cause of this heartlessenesse and want of affection in the wicked is First their ignorance they know not either the word or the worth of the word or their owne need of it Secondly their prophanenesse and irreligiousnesse they live without God or without Christ in the world they make no conscience of their wayes They forget their later end they mind not the good of their soules but only earthly things they never tasted of the bountifulnesse of the Lord but were altogether corrupt and strangers from the life of God only greedy in sinning Thirdly Atheisme there is in the hearts of all wicked men in some degree abominable conceits concerning God and his word They either doubt whether the Scriptures be the true word of God or else they are strongly carried to resolve there is no profit in the knowledge of Gods wayes or in serving the Almighty Iob. 21.14 Malac. 3.15 Fourthly Cares of life The love of the profits or pleasures of this life cheak the word and the power of it as is apparent by these places Matth. 13. Luke 14. Psal. 119.36 37 c. Fiftly In some eyther whoredome or wine for these two sinnes together or either of them take away mens hearts they are voide of all due consideration and of all affection to Gods word They are senselesse creatures Hosh. 4. Thus of the chiefe lets of the wicked The lets of affection in the godly are divers First Sometimes it is their worldlinesse their too much minding and plodding about the things of this life or their excessive burthening of their heads about their calling they have too much to do or they have too much care care I say that is distrustfull and câ—rking care Psal. 119.36 Secondly Sometimes it is want of comfortable fellowshippe in the Gospell Affection that is alone is seldome constant in the same degree There is much quickning and comfort and incitation in a constant and tender and profitable society with such as love the word Psalm 119. verse 63. Thirdly Sometimes it is some secret sinne that gets too much dominion over them As affection may stand with meere frailties and infirmities So on the other sidâ— if any sinne once get head and men yeeld to it and agree to obey it their affections to the word presently dye within them Psal. 119.133 Yea if this sinne be but in the
sweeten the word to his people as God doth shew his graciousnesse in the word Thirdly that where there is a true taste of the sweetnesse of the word there the soule growes in grace Fourthly it is but a taste of the sweetnesse of God which can bee bad in this life Fiftly many live in the church and yet never taste of the sweetnesse of God and his word Sixtly it is a singular shame for such as have felt the sweetnesse of the word to faile in their desire after it For the first Where the Lord is praised for graciousnesse by the word used in the originall here it is to occasion in us the admiration of the goodnesse of Gods nature For in this one word are many distinct praises imported As First that he is free and doth what he doth freely without respect of merit or desert in men and this is one thing which if we find should much incite us to regard what hee saith or requireth of us By this Argument are men called upon Isaiah 55.1.2 3. Secondly that he is kind to his very enemies For so the word is applied Luke 6.35 and questionlesse 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 know that God thereby will doe good to his very enemies and that in that ordinance God is wont to shew the mirror of his mercy in revealing his love and 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 maner kind to and fond over his owne people with incomprehensible indulgence the word is rendred Courteous Eph. 4.32 And all ages must wonder at this kindnesse of God in Jesus Christ Eph. 2.7 And thus hee delivereth his servants from their feares Psal. 34.3 or 4. Fourthly that he is bountifully and liberall and giveth plentifully so the word is used and given to God Rom. 1.5 Fiftly thâ—â— hee is gentle and easie to bee intreated or prevailed withall Hence that his yoke is said to be easie Matth. 11.30 where this word is transtated 〈◊〉 〈◊〉 hereof 〈◊〉 the word rendred gentlenesse Gal. 5. â—2 and thus he is said to be marvelous kind in hearing praier Psal. 31.21 22. and 34.4 6 â—5 Sixtly that he 〈◊〉 not upon respect of persons and thus he regards the poore Psal. 68.10 and will not disdaine to teach sinners his way Psal. 25.8 Seventhly that he is sweet that is wonderfull comfortable pleasing and filling with delight Eighthly there is one specialty of Gods goodnesse to which this word is applied and that is the accepting of the Gentiles to favour when the Jewes were cut off Rom. 11. Vse The use of this point is various For First It should kindle in us admiration All ages should gaze and wonder at such matchlesse good nature and kindnesse in God Ephes. 2.7 Secondly it should break our hearts with sorrow and repentance for our sinnes to thinke of it that wee offend a God so kind so good so bountifull Rom. 2.4 Hose 3.5 Thirdly it should perswade with men that never felt this to taste and see how good God is Psalme 34. Question What must we doe if we could or might taste of this sweetnesse of Gods nature Answer The Prophet David tels us of two things Psalme 34. First thou must pray unto him and make him thy refuge in all distresse Secondly and thou must put thy trust in him and then certainly thy face shall be lightned and thou shalt not be ashamed and I may adde two things more First Thou must love his Word waiting upon him in his Sanctuary Secondly and yeeld thy selfe over to bee his servant and thou canst not faile to find this goodnesse of the Lord. Fourthly it should inflame affection in the godly they should fall in love with God Oh love the Lord all ye his Saints Psal. 31.19 21 33. VVhat can more draw affection then sweetnesse of nature Fiftly it should perswade all Gods servants to live by faith and not through unbeleefe in the time of affliction or temptation to dishonour God VVhy saist thou thy way is past over of God Or why saist thou the Lord hath forgotten or will not forgive Esay 40.27 49.15 16. Exod. 34.6 7. Sixtly it should kindle in us a vehement desire to imitate so sacred a nature and continually to strive to bee like the patterne in God for curtesie Eph. 4.32 kindnesse 2 Cor. 6.6 and all loving behaviour Colos. 2.12 1 Cor. 13.4 and easie to bee intreated Iam. 3.17 and love to our enemies Luke 6.35 VVe should be followers of God Ephes. 5.1 wee should beare his image especially herein Col. 3.10 Seventhly How should our hearts be satisfied as with Manna when we feele this sweetnesse of God to us in particular either in the word or prayer or in his workes wee should even bee sicke of love our sleepe should bee pleasant to us and our hearts filled with gladnesse VVhat greater felicity can there be then that such a God should love us Psal. 63.6 Ierem 31.26 Caâ—â—ic 2.5 or 6. Eighthly we should be carefull when we have felt this sweetnesse of the Lord to preserve our selves in this communion with God and abide in his goodnesse as the Apostle useth the Phrase Rom. 11.20 Lastly it should much affect with sorrow and shame all impenitent sinners and that in two respects First because they have lost their time and lived without the sense of this sweetnesse in God the Apostle Tit. 3.5 useth this Phrase The bountifulnesse of God appeared The word shined as the Sâ—nâ—e doth in the rising which imports that the world was nothing but darknesse till men found by experience the goodnesse of God Secondly because they have so long offended a nature of such infinite goodnesse this will prove a grievous aggravation of their sinne and misery For such a goodness so provoked will turne into extreme fury Mercy abused will be turned into unspeakable fierceness of indignation as appeares Deut. 29.19,20 and Rom. 2.4 5. The second Doctrine is That God doth gratiously sweeten his Word to his people or God doth shew his graciousness especially in his word Hence it is that Gods servants have acknowledged the word to be sweeter then hony and the hony combe Psal. 19.10 and 119.103 and the holy Ghost compareth it to feasts yea royall feasts Esay 25.6 Prov. 9.4 Luk. 14.17 and the Apostle acknowledgeth a savour of life unto life in the word 2 Cor. 2.14 The consideration whereof should teach us divers duties First to labour to finde the word so unto us to seeke this sweetness in the word and to that end wee must mingle it with faith else there will be no more taste in it then in the white of an egge and besides we must come to it in the tediousness of our owne vileness For we are never fitter to taste of Gods grace
of zeale and attention The consideration hereof should serve much to humble and melt the hearts of such as feele this to be their case they should be afraid and tremble at the judgements of God upon them herein and feare their owne case and by speedy repentance make their recourse to God in the Name of Christ to seeke a remedy for their distresse And to this end 1. They should gather a Catalogue of all such sins as they know by themselves for which they might most feare Gods displeasure and then goe in secret and humble themselves in confession of those sinnes striving till the Lord be pleased to give them a soft heart and sensible sorrowes This course will both marre the rellish of sinne and besides it opens the fountaine of grace and joy in the heart of a man Hos. 14.3 5. Mat. 5.6 2. They should there attend with all possible heed to the Word of the Lord hearing it as the Word of God and not of man with this sincere covenant of their hearts to doe whatsoever the Lord commands and then the Lord will not long with-hold himselfe Secondly the godly that finde this sweetnesse in the Word should be so much the more thankfull for the gracious entertainment God gives them in his house in that he hath not nor doth deale so with thousands of Christians as he deales with them Doct. 6. The last doctrine is that it is a shame for such Christians as have felt of the sweetnesse of the Word to lose their appetite or any way to abate of their company in resorting and constancy of desire after it or estimation of it This answers to the maine scope because these words are brought in as a reason to excite appetite The remembrance of the good we have found in the house of God should make us love it still though we doe not alwayes speed alike wee should beleeve that God will returne though he hide his face for a time Such Christians then must beare their shame that have lost their first love and repent lest God take away the Candlestick from them Verse 4. To whom comming as to a living stone disallowed of men but chosen of God and precious HItherto of the exhortation as it concernes the Word of God The exhortation as it concernes the Sonne of God followes from verse 4. to verse 13 wherein it is the purpose of the Apostle to shew unto them in the second place the principall meanes of holines even the originall fountaine it selfe and that is Christ to whom they must continually come to seeke grace if ever they will prosper and grow in godlinesse In the exhortation as it concernes Christ three things may bee observed First the Proposition wherein he tels them what they must doe verses 4. and 5. Secondly the Confirmation of it and that two waies First by testimony of Scripture shewing what Christ is which Scripture is both cited and expounded verses 6 7 8. Secondly by the consideration of their own excellent estate in Christ which is set out positively verse 9. and comparatively verse 10 or thus it is confirmed by arguments taken from the praise first of Christ verses 6 7 8. Secondly of Christians verses 9 10. Thirdly the conclusion where he shewes the use they should make both in what they should avoid verse 11. and in what they should doe verse 12. That which in generall may be observed is that Christ is the maine Fountaine of all grace and holinesse It is he that fils all in all things Eph. 1. ult All the treasures of wisedome and grace be in him in whom the God-head dwels bodily Col. 2.3 9. It is he that is made unto us of God wisedome righteousnesse sanctification and redemption 1 Cor. 10.30 He was long since acknowledged to be the Lord our righteousnesse Ier. 23.6 The knowledge hereof may both informe instruct and comfort us First it may informe us concerning the grievousnesse of our disease The nature of man is so farre past cure that unlesse the Sonne of God sanctifie himselfe with unspeakable holinesse wee can never be sanctified Iohn 17.19 yea the Word it selfe is not availeable without the grace of Christ as it appeares in that seventeenth of Iohn where both the Word and Christ are intreated of Secondly it may teach us first to ascribe glory to Christ who in this respect is most worthy to bee acknowledged the Head of all Principalities but especially the Head of the Church from whom commeth influence of all grace and goodnesse Eph. 1.21 22 23. Secondly it should teach us above all gettings to labour to get Christ crucified into our hearts It is Christ in us that must bee our riches and our hope of glory Col. 1.27 yea this will bee unsearchable riches to us wee should determine to know nothing save Iesus Christ and him crucified 1 Cor. 2.2 Thirdly let him that glorieth glory in the Lord Iesus 1 Cor. 1.4 7. And therefore God forbid I should rejoyce in any thing but the Crosse of Christ whereby I am crucified to the world and the world is crucified to me Gal. 6.14 Thirdly it should be a great comfort to the Godly both in respect of their union with him in regard their Head is so infinite in holinesse â—â— also in respect of that supply and help that they may continually have from him against all their infirmities and defects and lastly in respect of the hope of the full confirmation of their holinesse in the day of Christ. And thus of the generall Doctrine The first thing in the exhortation to be considered is the Propositionâ— inwhich which two things are to be marked First what Christ is secondly what the Christian must be in respect of Christ. There are five things in the description of Christ. First hee is a gracious Lord that is imported in the first word To whom that is which gracious Lord mentioned in the former verse Whereby the Apostle applies that to Christ which was before spoken of God generally as he that is God with the Father and as that person in whom the Lord shewes his graciousnesse to men Secondly he is a living stone Thirdly he is in respect of the world and the base respect and usage of him once disallowed of men Fourthly he is elect of God Fiftly he is precious Now that which Christians must be and doe that they may receive holinesse from Christ is that first they must come unto him Secondly they must be lively stones Thirdly they must be built up in him Fourthly they must become a spirituall house Fiftly they must be a holy priesthood to offer up spirituall sacrifices unto God such as may bee acceptable in Jesus Christ. For it is to be noted that the word Are built up may be rendred Be ye built up howsoever it be read the intent is to perswade them thereto Ye are built up that is if you be right that is a thing must not be wanting so the sense is the
〈◊〉 〈◊〉 There is much adoe about the word here rendred Contained among Interpreters The word sounds actively in the Originall as if it were rendred doth containe or hee containeth But the Translators and many Interpreters think the active is put for the passive He containeth for It is contained If we read it actively then the Name of God must be supplied thus He that is God contained it â—n Scripture noting that as a singular treasure God hath placed this Testimony in Scripture concerning Christ and faith in him and sure it is a great treasure that wee may have places in the sure Word of God that so plainly testifie of Christ and our happinesse in him wee should take great notice of them and be much thankfull to God for giving us such sentences so briefly and yet so plainly and fully to informe us Some supply the name of Christ and so they say Christ containeth that Is excelleth as the word may signifie Hee is had fully and excellently in Scripture and in particular in this testimonie of Scripture The word rendred Contained signifies sometimes barely to be had sometimes to be possessed as Luke 5.9 They were possessed with feare And so wee possesse a great treasure in Scripture when wee have such Testimonies as these There is a Nowne derived of this Verbe which is thought by the exactest Divines to meane a speciall Section or portion and when it is applied to a place in Scripture it signifies such a Scripture as is divided from the rest as a principall matter either to be meditated of or expounded Such was that speciall portion of Scripture which the Ennuch had to meditate of and Philip expounded to him Acts 8.32 where the word is used And so whether the word be used actively or passively it commends unto us this place of Scripture and withall shewes us a way how to enrich our selves namely by singling out such choise places throughout the Scripture as may most fittingly furnish our thoughts for meditation in the maine matters of Religion We may here note what cause we have of thankfulnesse to God for the helps we have in teaching seeing we have the Chapter and verse quoted to us which they had not in the Primitive Church and withall wee may observe that one may have the profit of the Scriptures though he cannot quote Chapter and verse And thus of the second thing concerning this testimony Thirdly the third followes which is the matter testified which concernes either the giving of Christ or the safety of the Christian in beleeving in him In the words that describe the giving of Christ observe First The wonder of it in the word Behold Secondly The Author of it God I lay or put Thirdly The manner of it He laid him downe as the stone of a foundation in a building Fourthly The place where In Sion noting that this gift of Christ belongs onely to the Church Fifthly What Christ was unto the Church viz. a chiefe corner stone elect and precious Behold This word is used in Scripture sometimes to note a thing that is usually knowne or ought to be knowne so David saith Behold I was conceived in sinne Psalm 51. Sometimes to note that some great wonder is spoken of and must be much attended In this place it may note both For it is certaine that the testimonies of Scriptures concerning Christ ought to be familiarly knowne of us and this as an especiall one But I rather think it is used to note the wonder of the worke here mentioned and so the word may import divers things unto us First It was a mervailous worke that God should give us his owne Sonne to be our Saviour and the fountaine of life to us Hence it is that we may observe throughout the Scripture that God doth set this note of attention and respect both upon the generall and upon many particulars that concerne Christ as it were by the Word to pull us by the eares to make us attend or to give us a signe when wee should specially listen Thus God brings out Christ to the Church and tells how he loves him and hath resolved upon it by him to save both Iewes and Gentiles and wills them to behold him and wonder at him Isaiah 42.1 So when hee promiseth the comming of Christ And of the ends of his comming he makes a proclamation all the world over that hee hath appointed a Saviour unto Sion Thus he would have us wonder at the service of the Angels about the time of his birth Math. 1.20 Luke 2.9 10. and at the miracle of his conception that he should be borne of a Virgin Math. 1.21 and at the Wisemen led by a starre out of the East Math. 2.1 9. and at the opening of the heavens when the voice came downe to testifie that Christ was the beloved Sonne of God in whom hee was well pleased Math. 3.16 17. and at the service which the Angels did him and at his wonderfull abasement for our sakes Math. 21.5 and especially that hee should sacrifice his owne body for our sinnes 1 Iohn 1.29 Heb. 10.7 and that hee is alive from the dead and liveth for ever Revel 1.18 and that hee hath opened the secret booke of Gods counsell and made it knowne to the world Revel 5.5 and that after such hard times under the raign of Antichrist he should recollect such troops of Gospellers as stood with him on Mount Sion Revel 14.1 It were too long to number up more particulars Onely thus much wee should learne that the doctrine of Christ is to be received with great affection attention and admiration Secondly This word strikes us like a dart to the heart for it imports that naturally we are extreamely carelesse and stupid in this great doctrine concerning Christ and faith in us For when God calls for attention it implies that we are mervailous slowe of heart to understand or with affection to receive the doctrine Let the use of all be then to strive with our owne hearts and to awake from this heavinesse and sleepinesse and with all our soules to praise God with endlesse admiration of his goodnesse to us in giving us his Sonne Thus of the wonder of it 2. The Author of it followes I lay or put God would have us to take speciall notice of it that it is hee that was the Author of this glorious worke Hee is the vvork-master the chiefe master-builder It is Gods vvorke and the knowledge of this may serve for divers uses For first It should direct our thankfulnesse wee should give glory to God and praise his rich grace He will not lose his thanks for Christ. Hee holds himselfe much honoured when wee praise him for so great a gift as Christ. Secondly It should much strengthen our faith and make us beleeve the love of God and his willingnesse to be reconciled He is the party offended and if he were hard to be pleased hee would never have sought
scandall and then secondly to despaire Before I open the words particularly divers things may bee noted in generall First that the punishments that light upon particular wicked men are to be accounted the punishments of the whole body of unbeleevers as here despaire and taking offence at Christ it may light upon some particular offenders onely yet they are punishments belonging to all First because there is no judgement but all wicked men have deserved it Secondly because when God plagues some hee meanes all he threatens all Thirdly because no wicked man can be sure for the time to come that he shall not fall into them Fourthly because the afflictions of this life are typicall to wicked men as despaire is a typicall hell and so all other judgements are but little hells And this doctrine should much amaze impenitent sinners if they consider that any fearefull judgment they see fall upon others may fall upon them and that God is as well displeased with their sinnes as with the sins of those he so plagued as Christ shewes Luk. 13.1 to 6. Secondly that from one and the same cause may arise divers and contrary effects as Christ that is a stone of foundation to the beleever is a stone of stumbling to the unbeleever Thus in Luke 2. hee was appointed for the rising and falling of many in Israel Thus the Gospell of peace is to wicked men a fire a sword a fanne It is a savour of life to the godly and a savour of death to the wicked 2 Cor. 2. as the Sunne melteth the wax and hardneth the clay This comes to passe by accident and by the corruption that is in the hearts of wicked men and by the fearefull judgements of God Use. The use should be to teach us therefore not to rest in the having of the meanes of salvation as the preaching of the Word c. for through thy corruption it may be a meanes of greater damnation Thirdly that of all judgements in this life spirituall judgements are the worst which appeares from hence in this that when the Lord would declare his speciall displeasure upon wicked men hee threatens these in this place as the most fearfull Now for explication of this point All judgements in this life are either spirituall or temporall By temporall judgements I meane such as have their proper effects on the outward man such as are poverty disgrace sicknesse imprisonment losses in mens estates and the like By spirituall judgements I meane such as have their proper effects upon the soule as for example Hardnesse of heart the spirit of slumber desertion or the absence of God the taking away of the gifts of the minde the with-holding of the Gospel the delivering of men up to the power of Satan or to the love of lies terrours of despaire or taking of offence of which latter in this place Now these spirituall judgements are much worse than any of the former temporall crosses first because these judgements light vpon the best part of man which is the soule and by how much the soule is better than the body by so much it is worse to be distressed in soule than in body Secondly because they with-hold from us the best good which is God or Christ now that which straightens us in the best things must needs be the worst kinde of restraint Thirdly because these crosses are more hardly cured it is much easier to heale a sicknesse in the body than a disease in the soule Fourthly because these judgements for the most part are inflicted upon the worst offenders I say for the most part for sometimes the godly themselves may bee scourged for a time and for just reasons with some kindes of spirituall judgements Use The use may bee first for reproofe of the madnesse of multitudes of people in the world that can bee extreamly vexed and grieved for worldly crosses yet have no sense or care of spirituall judgements they howâ—e upon their beds if God take from them corne or wine or the fruits of the field but never grieve if God take the Gospel from them they are much troubled if they lose the favour of their greatest friends but never mourne because God hath forsaken them they are very impatient if their bodies be sicke and yet very quiet if their soules be sicke they would thinke themselves undone if they were carried to prison who yet are not much moved at it that God should deliver them up to Satan And yet I would not be mistaken I do not meane to say that wicked men should not mourne for wordly or outward crosses It is true godly men should not or not with great sorrowes but for wicked men they ought to be extremely grieved for every outward affliction because it comes in wrath from God and is but the beginning of evils But then two things must be noted first that their sorrow should be godly viz. for their sins that brought those judgments not for the crosse it selfe secondly that they ought to be more troubled for spirituall judgements 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 estates yet he spareth their soules and doth not execute those outward crosses but with much compassion Thirdly it should teach us how to pray in the case of afflictions if they be spirituall judgements we may pray directly for the removeall of them but for temporall judgements we must pray with condition And thus of the generall oâ—servations Before I enter upon the particular breaking open of the doctrine of this verse it will not be amisse â—o shew that this and such doctrine as this is not unprofitable Quest. For some one might say To what end serves this doctrine of Gods dealing with unbeleevers Answ. I answer it is profitable both for godly men and wicked men For wicked men may hence heare and feare and doe no more wickedly seeing hence they may discerne what they may come to if they prevent it not by repentance And for godly men they may hence be the more inflamed with the admiration of Gods goodnesse when they shall heare of their owne priviledges by 〈◊〉 Such Scriptures as this containe the arraignment and triall of the ungodly Now it is very profitable for us to stand by and heare the triall Wee know multitudes of innocent men flocke to the Assises to heare the arraignment of malefactors which breeds in them first contentment in the observation of the solemnity and manner of administration of justice secondly a feare to offend the terrour of their sentence frights the heart for many dayes after thirdly a love of innocency it makes men love 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
of the weak unto which wee are exhorted Rom. 15.1 2. and Eph. 4.2 and Christ practised it daily by bearing with the strange weaknesses of his Disciples Now these duties of humility we are the more bound unto more I say than Christ first because we are sinfull creatures and ought ever to beare upon us some part of the shame of our offences Secondly because wee are infinitely inferiour to him in respect of his greatnesse If he that was so great by relation to God equall to God and by birth and office c. if he I say carry himself so humbly how little reason have we to stand upon birth riches calling gifts or the like c. The fourth vertue that was eminent in Christ was contempt of the world an admirable thing that he who was Heire of all things could shew so little regard of worldly things and this he shewed First by living in such want of all things as he affirmes Luk. 9.57,58 Secondly by refusing the preferments were offred him upon sinfull termes whether by the divell who offred him all the glory of the Kingdomes of the world or by men who would have made him King Thirdly by knowing no man after the flesh by his neglect of earthly kinred his hearers were his father and mother brothers and sisters he esteemed of men according to their spirituall estate in Gods Kingdome and not according to their outward estate in the world Fourthly by seeking the things of others more than his owne his life was wholly devoted to the profiting of others Thus should we shew our contempt of the world also by using the world as though we used it not 1 Cor. 7.31 by not caring for the things of this life with distrustfull cares Matth. 6. by not seeking great things for our selves and by looking on the things of others as well as our owne things Phil. 2.4 and by acknowledging of spirituall relations with our best affections The fift vertue eminent in Christ was Mercy which hee shewed not onely by counsell perswading his hearers to all sorts of mercy upon all occasions but by his practise also by healing both the soules and bodies of all sorts of diseases in all sorts of men going about and doing good in all places where be came This is a vertue in many Scriptures much urged upon Christians Col. 2.12 Rom. 12.1 Tim. 6. Iam. 3.17 and our mercy should have the same praises his had First it should be all sorts of mercy to soule and body Secondly we should be full of mercy Thirdly we should be ready to communicate and distribute Fourthly it should be with pitty and bowels of mercy All this was in Christ and is required of us The sixt vertue in Christ was patience This vertue we are charged withall Heb. 12.1 2. and urged to it by the example of Christ And thus wee are to learne of him to be a patient people both for the matter that wee endure the crosse Luk. 9.23 1 Pet. 4.1 and 2.24 and for the manner we must suffer as he did First with silence hee was as a lambe dumbe before his shearer Secondly with subjection to Gods will Father thy will be done so David I should have beene patient because thou didst it Psal. 39. Thirdly with long suffering Christ bare his crosse daily and so should wee Fourthly with willingnesse wee must take up our crosse Luk. 9. Christ despised the shame Heb. 12. And the rather should we be formed unto patience in all tribulations because wee are first sinfull creatures and have deserved our crosses so did not Christ in his owne person secondly we suffer not such extreame things as Christ did thirdly we have reason to be silent in the evill day because we have not such wisedome to speake as Christ had The seventh vertue eminent in Christ was his compassion to his enemies which he shewed divers wayes as First by praying for them on the crosse when he suffered the extreamest things from them Father forgive them they know not what they doe Secondly by restraining reviling and revenge hee rendred not evill for evill he reviled not againe 1 Pet. 2.24 Rom. 15.3 Hee would not send fire from heaven upon them Luk. 9.55 Thirdly by doing them all the good he might He instructed them with patience He was the good Samaritane that healed their wound and was at cost with them Fourthly by receiving them with gladnesse when they repented as he did the theefe on the crosse Fifthly by mourning for the hardnesse of their hearts and impenitencie thus he weepes over Jerusalem All this is required of us We should pray for them that curse us Matth. 5. wee must not render reviling for reviling 1 Pet. 3.9 and 2.14 wee should mourne for them in their miseries so did David Psalm 35.13 14. and wee should overcome their evill with goodnesse as Rom. 12.19 20. The eighth vertue in Christ was harmelesnesse and inoffensivenesse and we are exhorted to unrebukeablenesse and to live without offence because we are the sonnes of God Phil. 2.15 and Christ requires in us the innocency of doves and for the same reason compares the godly to sheepe Where I say we should live without offence I meane without giving offence For Christ himselfe that most innocent Lambe of God was rebuked and reproached and reviled and so may the most godly Christians It is a blessed thing to bee reviled for following goodnesse and for the Gospels sake The last vertue which I reckon in Christ was his love to the godly which we are required to imitate Eph. 5.7 8. 1 Ioh. 3. Now there are divers things we should learne of Christ in our love to the godly First to love them with a preventing love for Christ loved us first Secondly to love them though they bee our inferiours so did Christ love us Thirdly to love them notwithstanding their infirmities Christ loved the Church though shee bee blacke Cantic 1. and full of spots and wrinkles Eph. 5. Fourthly to love them fervently Nothing should bee too deare to part with for them Christ shed his blood for our sakes Eph. 5.2 1 Ioh. 3. and withall we should shew the fervency of our love 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 we 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 have the vertues of Christ but we must shew forth the vertues of Christ. Now wee shew forth the vertues of Christ divers waies First by observing certaine publike solemnities as by the use of the Sacraments For therein we not onely remember the praises of Christ till he come againe but also wee enter into bond with God for the imitation of the holinesse which was in Christ. Secondly by Martyrdome when we
Law and the Gospell and inwardly the Spirit of Christ. The instrument of receiving it in respect of the generall will of God is the understanding or in respect of the promise of grace it is faith The Law is a light Prov. 6.23 of the light of the Gospel 2 Tim. 1.10 2 Cor. 4.6 Knowledge is light Act. 26.18 and of the light of faith Ioh. 8.12 Eternall light is the light of heaven where the inheritance of the Saints lieth Col. 1.12 Revel 18.19 It is the spirituall light upon the soules of men the light of knowledge and faith is here specially meant which is conveyed and increased by the Gospell Doct. The point then hence is cleare That Gods servants in comparison of their former condition are brought into great light The spirituall light shineth upon every one that is to be converted Act. 26.18 God hath promised light to every penitent sinner Iob 33.28 30. Esa. 42.16 and Christ was given to be the light both of Jewes and Gentiles Esa. 42.7 and 49.6 Hence it is that Christians are said to bee the children of light Luk. 16.18 Io◠12.36 yea light it selfe Eph. 5.6 the lights of the world Phil. 2.15 And thus they are so by reason of the light of Jesus Christ shining in their hearts through the knowledge and beliefe of the Gospel All the world is like unto Egypt 〈◊〉 with darknesse and the godly are like the children of Israel in Goshen Use. The use may be first for instruction to the godly since they are called to such light by Christ they should First beleeve in the light since they see now what they doe they should establish their hearts in the first place in the assurance of Gods love since his shining favour sheweth it selfe in the Gospel Secondly they should doe the workes that belong to the light they may now see what to doe and therefore ought not to bee idle but to worke while they have the light 1 Ioh. 2.8 And to that end they should daily come to the light that it may be manifest that their workes are wrought in God Ioh. 3.21 And they should now abound in all goodnesse and justice or righteousnesse and truth Eph. 5.8 9. proving what that acceptable will of God is vers 10. Thirdly they should therefore cast away the workes of darknesse and have no fellowship with the children of the night but rather reprove them Eph. 5.7 to 14. For what fellowship betweene light and darknesse 2 Cor. 6.17 Fourthly they should in all difficulties and ignorances pray to God to shew forth his light and truth seeing they are called to light Psal. 43.3 Use 2. Secondly godly men should hence bee comforted and that in divers respects First though they may have many distresses in their estates yet light is risen to their soules though they may for a season suffer some eclipse of their comfort yet light is sowne for the righteous and joy for the upright in heart Psalm 97.11 and the more they should be glad of their portion in light when they bebold the daily ruines of ungodly men The light of the righteous rejoyceth when the lampe of the wicked is put out Prov. 13.9 In 2 Corin. 4.4 6. there are three reasons of consolations assigned First the light wee have should comfort us if wee consider how many men have their mindes blinded by the god of this world and of those many of them great wise and learned men Secondly if we consider what darknesse we have lived in God hath done as great a worke upon our hearts as hee did when he commanded the light to shine out of darknesse in the beginning of the world Thirdly if we consider what glorious things are revealed unto us for by the Gospel he hath caused to shine in our hearts the knowledge of the glory of God c. Finally it is the more comfortable in that the Apostle calls this light marvellous light which is now in the next place to be opened Marvellous light The spirituall light which shines in the hearts of the godly by the Gospel is a marvellous light either because it is such as the godly doe marvell at or because it is such as they ought to marvell and wonder at When men first enter into the truth that is when they are first converted Christians being for the most part full of affections as they that have scaped lately singular danger and as they that never before saw the Kings Court they are frequently stirred up with admiration at the glory of the Gospel they wonder at and are vehemently affected with the new discovery of the riches of Christ shewed them in the preaching of the Gospel and thus it is a marvellous light in this sense Esa. 30.26 But I rather consider of it in the other sense It is a marvellous light though wee should not have the heart to bee so affected towards it it is marvellous I say First because it is a light that needed the Mediator to procure it none but Christ can give us this light Other light is free wee pay nothing for it but this is carried in the hand of the Mediatour to us and for us Esa. 42. 4◠Secondly because it commeth after so long a night of ignorance and sinne they must needs account the light precious that have not seene it a long time as blind men when they receive fight Esa. 9.2 Matt. 4.16 Thirdly and more because it is a light commanded to shine out of darkenesse 2 Cor. 4.6 That God should call light out of such darknesse as wa◠in our hearts is marvellous Fourthly in comparison with the times of the Law and the shadows of the Old Testament Fifthly because it is a light comes not from any creature but from God the Creator God is our light Esa. 6.19 And in this respect this light is like the light that shone about Paul Act. 22.6 Sixthly because it is a light that shines at the time of the evening of this world That the Sunne should shine in the day time is no wonder but that it should shine in the night or at evening were a dreadfull wonder even so it is in this last age of the vorld Zech. 14.7 Seventhly because it is a knowledge above the reach of reason it is the light of faith Eighthly because it shines onely to the godly It is light in Goshen when there is no light in Egypt that was marvellous and so is it when we see the light shining all abroad and many men sit in darknesse even in the same place in the same congregation city or family When the godly see clearly the wicked discerne nothing light is with-held from the wicked Ninthly because it hath more force than any other light for it is the light of life it quickens the soule and enlives it Ioh. 8.12 Lastly because it is an everlasting light it is such a day as no night followeth it The consideration of all this should worke divers things in us
hearts Ier. 7.23 24. 13.10 especially such as refuse to heare his voyce and are withall gainsayers and such as are talkers whose lips carry about them the infamy of Gods true people and the blasphemie of Gods name Rom. 10.21 Ier. 10.13 Ezek. 36.3 c. Thirdly it may be discerned by their manner of serving of God for such as God rejects from being of his people may draw neere to him with their lips but their hearts are farre from him and they do him no service but as mens lawes feare them to it A constant habituall alienation of the heart from the care of Gods presence in Gods ordinances is a sure signe of persons God regards not Ob. But there are faults in the best men in the world and therefore why should such as live in the Church and professe the true Religion bee cast off only for living in sinne seeing all are sinners Sol. I answer with the words of the holy Ghost Deut. 32.5 6. Their spot is not the spot of Gods people that spot that is in the wicked is a spot of leprosie and therfore they ought to be put without the campe till they be cleansed The sinnes of the godly are sinnes of infirmitie and the sinnes of the wicked are sinnes of presumption The wicked never obey from the heart which all the godly doe sinne doth not raigne in them as it doth in the wicked Thus of their estate by Nature as they were not a people their estate by grace is described in these words Are now the people of God Are now the people of God The difference of reading here from that of the Prophet is to be noted for whereas in the Prophet it is thus In the place where it was said ye are not my people it shall be said unto them Ye are the sonnes of the living God which words are somewhat doubtfull for some might gather that therefore all which were not a people should in time be the people of God The Apostle therefore applies it so as that it may appeare that the comfort only belongs to godly Christians and in stead of the words Yee shall be called the sons of the living God he saith Yee are now the people of God which in sense differs not and the Apostle leapeth to the direct Antithesis and takes it for granted That all Gods people are Gods sonnes also unlesse wee conceive that hee borrowed these words out of Hos. 2. ult which I rather incline unto though Interpreters most take to the words and the first Chapter Ye are now the people of God For the sense of the words we must understand that men are in Scripture said to be Gods people three wayes First in respect of eternall Predestination see Rom. 11.2 He will not cast off the people he knew before Secondly in respect of the covenant in the the Law and so the sonnes of Abraham were Gods people and none other as many Scriptures shew Thirdly in respect of the covenant in the Gospel and so it is to be taken here and all unregenerate men were not a people and all that beleeve are Gods people by the benefit of the covenant of grace in the Gospel Now for the coherence I might note That they that are not the people of God may be the people of God and so acknowledged of God himselfe which should teach us with meeknesse and patience to waite when God will turne those that lie in their sinnes and despaire of no man and restraine fierce and perverse censures concerning the finall estate of other men but the maine point is that Gods people are the onely people in the world None worthy to be called a people in comparison of them no subject in any government so happy as Gods people under his government in Christ and therefore to be made the people of God here is reckoned as a condition beyond all comparison Now that Gods people excell all other subjects in the world may appeare many wayes First in respect of the love of God that hee beares to his people which hath foure matchlesse praises that no King on earth can affoord to his subjects For first it is an everlasting love when all the favour of the Princes on earth is both mutable and mortall Secondly it is a particular love to each subject All the people are loved and by name Deut. 33.3 the Lord counteth when he reckons his people hee was become their God Psalm 87.5 6. Thirdly it is a free love there was no desert in us whereas Princes looke at somewhat that may pleasure themselves even where desert is lesse Fourthly it is a tender Love and therefore Gods people are said to be married to their King and God Hosh. 2.19 and therefore God is said to account his people to be his Portion Deut. 32.9 Secondly they are an elect people which hath a twofold consideration in it For first they are elect from all eternity and so every one of the people hath a particular act of Parliament to assure his right Rom. 11.2 and secondly they are elect in time that is they are separated and culled out of all the people of the world Exod. 33.6 Thirdly all Gods people have a generall pardon given them for all offences Ierem. 31.34 He saves his people from their sinnes And this pardon is grounded upon a sufficient atonement made by a most faithfull high Priest for them Heb. 2.17 who also sanctified all this people with his owne blood Heb. 13.12 Christ is given for covenant he is their surety for them and their witnesse Esa. 42.6 55.5 who also redeemed them with his blood All a people of purchase Fourthly all Gods people are qualified with new gifts above all the people in the world their natures be amended they are all washed and cleansed from their filthinesse there is not one vile person amongst them Ezek. 36.25 and 37.23 c. Hee hath formed them for himselfe and his owne service Esa. 43.22 Fifthly all Gods subjects are adopted to bee Gods sonnes and so can no Prince on earth say of his They are as it were the fruit of his wombe Psal. 110.3 Sixthly the Lawes by which they are governed are the perfectest in the whole world For the Law of God is perfect Psal. 119.8 Seventhly all Gods people live in his presence and see his glory Exod. 33.16 Levit. 26.11 12. Zac. 1.10 11. Psal. 95.7 Other Kings have many subjects they never saw and few that have the preferment to live in the Kings presence or neere about him Eighthly God feasts all his subjects and that often and in his owne presence and with the best provision of the world Esa. 25.8 and 65.13 14. Ier. 31.14 Kings would soone consume their treasure if they should do it often or almost once c. Ninthly no people so graced of their King in hearing requests and receiving petitions For all Gods people may cry and be heard and at all times and in all suits which
2.8 Now this love of God of Christ of the Angels of godly men and Ministers should serve to support us against the contempt and hatred of the world Wee have a love that is much better than the love of worldly men can be to us First because it is of better persons and secondly because it is of a better kinde for it is more servent and it is more pure and more constant Worldly men can shew no love that hath comparison to the love of God or Christ or any of those for the servencie of it And if worldly men love us it is to draw us unto one evill or other and besides it will not last for wicked men will agree with themselves no longer than so many Curres will agree they are alwaies contending hatefull and hating one another Secondly this point should much checke the unbeliefe of Christians and their unthankfulnesse for many times they are affected as if they were not beloved of any whereby they much dishonour the love of God and of Christ and of Christians towards them also and thereby they flatly contradict the Text which saith They are beloved Thirdly impenitent sinners should bee moved hereby to become true Christians because till then they are monstrous hatefull creatures God loathes them and their workes Ioh. 3.36 Esa. 1.11 c. And such vile persons are vile and odious in the eyes of the godly Psal. 24.4 Psalm 15. Fourthly Christians should labour to preserve this love unto themselves with increase of the comfort of it and so divers things would much advantage them in this love as 1 Faith To live by faith commends them wonderfully to Gods love as being the condition mentioned when he sent his Sonne into the world Ioh. 3.16 For without it it is impossible to please God 2 Humility would much commend them to the love of the Angels who rejoyce more in one sinner that is penitent than in ninety nine just men that need no repentance 3 The fruits of wisedome mentioned Iam. 3.17 have a marvellous force to win love 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 and good workes and all this without judging or hypocrisie to be no censurers nor counterfeits Oh this is exceeding amiable if these things were carefully expressed 4 And for their Ministers two things would much increase their love to them First obedience to their doctrine for this will prevaile more than all the bounty in the world 1 Thess. 2.13 Heb. 13.18 Secondly to converse without back-biting or uncharitable judging of them By these two the Philippians and Thessalonians were highly advanced in the affection of the Apostle and through the want of these the Corinthians lost much in the love of the Apostle Thus of the persons dehorted The manner of the dehortation followes I beseech yee In that the Apostle in the name of God doth beseech them divers things are imported as First the marvellous gentlenesse and love of God to men hee that may command threaten punish yea cast off yet is pleased to beseech men Secondly the dignity and excellencie of a cleane heart and honest life It is a thing which God by his servants doth vehemently begge at our hands Thirdly the honour of a Christian hee 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 selves towards others in the case of reformation wee must learne of the Apostle to expresse a Spirit of meeknesse and love and humility Passion and pride worke unspeakeable prejudice and hurt in the care of other mens faults Fifthly with what reverentnesse and earnestnesse we should speake to God when he speakes thus to us Thus of the manner of propounding the dehortation The matter to be avoided is lusts Abstaine from fleshly lusts By lusts are sometimes meant grosse sinnes and disorders which are the fruits of lust and so the sinnes mentioned chapter 4.4 of this Epistle are called lusts of the Gentiles By lust is sometimes meant corruption of nature But I thinke it is taken neither of these wayes here By lust is sometimes meant the filthy desire of the heart after bodily uncleannesse and so called the lusts of uncleannesse Col. 3.5 Rom. 1.24 But by lusts here I take it is meant all sorts of evill desires in the heart of man and so called worldly lusts Tit. 2.12 And in speciall these sorts of lusts are named in Scripture which Christians should especially avoid First the lusts of uncleannesse filthy desires Secondly the lusts of covetousnesse and worldly cares Thirdly the lusts of vain-glory whether of envie conceitednesse or desire of applause Fourthly the lusts of Epicurisme those desires after delicious or excessive fare or vaine apparell Fifthly the lusts of malice and revenge These and such like are the lusts which Christians must forsake The use is divers Uses First for information and so it may shew us 1 That outward honesty will not serve the turne It is not enough to bee free from grosse sinnes What case then are civill honest men in 2 That in reformation it is not enough to forsake the evils we have no desire after but we must leave our owne lusts Secondly for consolation Here is imported an excellent comfort to the godly in the case of inward and hatefull temptations When vile things come ento the mind of the godly if they dislike them and do not lust after theâ— nor entertaine them with spirituall dalliance they may be assured that those evils shall not be charged upon them For before a temptation can be a sin it must have somewhat of coveting in it Christ was tempted as wee are and yet hee sinned not because he liked them not but rejected them Abstaine from them The manner how they are to be avoided is contained in this word abstaine which doth import divers things First that without departing from iniquity we cannot have comfort of our repentance To come into the company of the godly to make shew of Religion to come to Church or use private meanes or barely to confesse sinne or to feele terrours for sinne is not enough unlesse wee leave sinne Iudas Demas Cain and the wicked Israelites could doe the former yet never repented Secondly that the occasions of lusts will be daily offered to us from the world or the divell or our owne corrupted nature Now it is not an argument of our misery to have them but to entertaine them Uses The use may bee 1 For information The true abstinence is to abstaine from sinne the other abstinence from meat or the like is but circumstantiall and not in it selfe acceptable to God Esa. 58. 2 For triall Those are sound Christians indeed that abstaine from fleshly lusts Quest. But are there not lusts in godly men as well as in wicked men Answ. There may be
speed better than the Apostles who in all places left thousands of people that would not regard them nor their Ministeries 2. Tim. 2.25 26. Lastly we should learne even of wicked men how wee should entertaine the truth for if it bee so hard a matter to get men to change their minds when they hold grosse errors and falshood how ought we to stick to the truth when wee have received it and not receive any other doctrine though an Angell from heaven should teach us otherwise than is written in the Word of God Gal. 1.7 Doct. 2. Wee may hence also note that God is pleased to suffer his children in this life to live amongst wicked men A godly man can live no where but there are some wicked living there the Tares will grow up with the Wheate There may be divers reasons assigned of this why God doth not gather his people altogether from the places where wicked men dwell as first God doth hereby try his people whether they will forsake the inticements of the wicked and cleave to him and his truth the more by-waies there are the more prayse to him that keepes the right way Secondly God doth by the wicked many times refine and purifie his servants by reason of the wicked he both keeps them cleane and if they gather any filth by them he washeth them Wicked men are many times God's Laundresses to godly men for if God appoint them to chasten his servants they will doe it throughly both by reproaches and other waies Thirdly the Kingdome of Christ must bee set up among wicked men because amongst them are many of God's Elect which are in due time to bee converted from their wickednesse Fourthly hereby the power of Christ is magnified that can set up and maintaine his Scepter in the middest of his enemies Fiftly by this course God's patience is prolonged for God is pleased for the godlie's sakes to forbeare those destroying judgements which else would fall upon the wicked The use should be to teach us to beare with patience the inconveniences which befall us in our places and callings by reason of the neighbourhood of wicked men as knowing that it is the condition of all the godly and hath alwaies beene so and is so in all places and therefore to resolve with our selves rather to learne how to carry our selves fairely and honestly among them than through impatience without calling to shift our places or without charity to make any schisme or rent in the Church Secondly since on earth it will be no better with us in respect of our habitation we should therefore learne the more to desire to be in heaven where all the people shall be righteous since there is so much unrighteousnesse in this Wourld we should long for these new heavens and new earth wherein dwelleth righteousnesse We should be the more thankfull if God ease us in any degree of the molestations of wicked men either ridding out manifest Idolaters Pagans or Papists or restrayning those that are with us from unquietnesse and tumult and daily slander or comforting us with a large fellowship of the godly Fourthly it should teach us circumspection seeing the dayes are evill both to hold forth our owne light in the midst of their darkenes to take heed that we trust not every man nor beleeve every thing a holy reservednesse will become this Doctrine Fiftly the zeal of Gods house should the more overcome us to strive to winne men to God and provoke them as wee have occasion and ability to the love of God and the true Religion Sixtly we should cleave the faster to the society of the godly and strive together and contend for the faith seeing that we are alwaies in the midst of our enemies Lastly it may bee a great comfort to such as can quiet themselves well towards wicked men that can keepe their way and be still upright and undefiled that can also keepe peace and winne love from their very enemies that can doe valiantly in the winning men to the liking of Religion for their sakes To bee good among the good is not singular but to bee evill among the good is abominable and so is it an admirable prayse to be good among the evill Doct. 3. That in some cases the conversation of a Christian may extend it selfe even to wicked men Someone will say We are forbidden conversation with them how then can wee converse with them Ans. First our conversation may reach unto them by fame or report so the Christians conversed among the Gentiles in that what they did was discoursed of among the Gentiles But this is not all for in some cases we may goe among them lawfully even into their presence and company as first in case of negotiation in things of necessitie as trade publike service or the like Secondly in case of naturall or civill obligation to them as children wives servants subjects may not withdraw their attendance or service from them but may and must converse with them Thirdly in case of Religion men that intend to admonish confute perswade or winne them to the love of Religion may for that end converse with them But then two cautions must be observed first that the party that would so converse with them must be able to admonish or confute c. Secondly such an end must not bee made a pretence onely to cover needelesse society with them Lastly a difference must be put betweene the open enemies of God and such as give some hope of inclination to Religion though yet they be not manifestly religious There are some persons that are inoffensive so as they are not guily of any grosse and open crime and seeme to favour Religion and the exercises thereof and doe desire the society of the godly and take no pleasure in evill company now we must beware that we judge not rashly of these to account them as Gentiles and such as are without and with these wee may hold more sure society Doct. 4. It may be lastly hence observed That to convince or winne the Gentiles honesty of conversation is chiefly to be respected honesty I say not Religion To shew the practice of religious duties before them is a way to irritate them they must bee beaten with their owne weapons and overcome in the things they professe to bee good The way to amaze them that are without is to shew that religion formes in us such things as they confesse to be good yet cannot come to or not in such a manner or degree such as are faithfulnes chastity meekenes wisedome taciturnity mercy or the like The use should bee therefore to teach godly Christians in the places where they live to looke to this point not onely to live without offence but to strive to excell in the vertues that concerne outward honesty of life And to this end it were excellent if Christians would marke in what things the men of the world where they live doe strive to excell
earnestly for their conversion The wolfe doth not alwaies devoure nor the foxe alwaies deceive nor the dogge alwaies barke but yet so long as they keepe their natures they will occasionally discover themselves And therefore also Christians should learne discretion not to trust worldly men over-farre upon new pretences Doct. 2. Secondly hence we may note that God hath his time wherein hee will certainly visit his people hee hath his day of visitation All that God hath given unto Jesus Christ shall be gathered in Gods due time That which was beleeved concerning the gathering of the Israelites out of Egypt into Canaan that God would surely visit them and bring them out Gen. 50.24 25. is much more certainly to be beleeved of the spirituall gathering of the elect out of this world into the Canaan of God And the reason is because their conversion dâ—pends upon Gods eternall decree and the foundation of God remaineth 〈◊〉 and hee knoweth who are his 2 Tim. 2.19 and not one of them shall be lacking in the season of their calling Ier. 23.3 4. The use may be for the confirmation of our faith concerning the calling of such Jewes Gentiles or Christians as yet sit in darknesse and want the meanes of their calling God hath his day and he will provide for the calling of all his Elect how unlikely soever the worke seeme to us Doct. 3. We may hence note that when God hath visited a man with his grace he is suddenly become another man he is wonderfully altered from that which he was before Use. The use should be for triall No Christians can have comfort that they are visited with the grace of God if old things be not past with them and all things become new For every man that is visited with true grace First hath a new Master Hee will no longer serve any strange Lord for he hath covenanted firmly with God to worke righteousnesse Rom. 6.16 18. Secondly hath new acquaintance He that was wont to walke onely in the way of the wicked is now a companion onely with them that feare God all his delight is in them Psal. 16. and 26. Thirdly hath a new language he speaks not as he was wont to do For first his Mother-tongue he hath utterly forgotten He cannot curse and lie and sweare and raile and speak bawdily as he was wont to do which the coherence shewes here Secondly in divers things he is furnished on a sudden with language he could never speake before as in the gift of prayer he can now speake to God and discourse with him that before was dumbe and opened not his mouth Zeph. 3.9 Fourthly he hath a new heart Zech. 36.27 Which appeares in what hee hath not which was wont to be in his heart and in what hee hath which was never there before And for the first branch there is not in him any of these things following by the way understand that these things are not in him as they were wont to be that is they raigne not or they lie adying and so 1 There is not guile there his spirit is without guile Psal. 32.2 which he shewes in that he avoids lesser sinnes as well as greater is good in secret as well as in company and serves God in his spirit as well as his body and is more desirous to be good than to seeme so 2 There is not malice and passion there Esa. 11. His outragious and boisterous passions are subdued of a Lyon he is become a Lambe 3 There is not covetousnes or the love of the world there 1 Ioh. 2.14 Iam. 4.3 hee useth the world but he admires it not His taste in earthly things is lost he savours them not as he was wont to do Rom. 8.5 And as in these things he is new so in the furniture of his heart he is in many things new for First hee hath a new minde he is renewed in the spirit of his mind which appeares first by his capablenesse in spirituall things Hee that lately could not perceive the things of God 1 Cor. 2.14 now heares as the learned he sees in a mirrour he lookes and wonders The vaile is taken away that before covered him 2 Cor. 3. Secondly by the transcendencie of the things he knowes he can now looke upon the very Sunne hee knowes God and Jesus Christ and the glory to come and the excellent things given of God which the heart of the naturall man never perceived Ioh. 17.3 1 Cor. 2.9 10. Thirdly by the instrument by which he understands hee sees by faith and not by reason in many things hee is fully assured in divers mysteries where sense and reason can give-in no evidence Secondly he hath new affections I will instance but in two of them sorrow and love He is another man in his sorrowes which appeares both in the causes and in the remedies of his sorrowes For the causes he was wont never 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 drive away his sorrowes with time sleepe merry company but now nothing but good words from God will ease him His love may be tried by the objects and so whom he can love truly or whom he doth love vehemently He can love his very enemies which hee could never doe before And he doth love Jesus Christ though hee never saw him 1 Pet. 1.9 and so fervently as hee accounts all things in the world which hee was wont so much to dote upon but as losse and dung in comparison of Jesus Christ Phil. 3,8,9 Fiftly hee hath a new behaviour with him hee is wonderfully altered in his carriages which appeares in divers things First in respect of the rule of his life he walkes by rule Gal. 6.16 He commeth daily to the light to see whether his workes be wrought in God Ioh. 3.21 This is a signe given by our Saviour Christ in that place Hee is carefull to order his behaviour by the warrant of the word Phil. 2.15,16 Secondly in respect of the meanes he useth for the ordering of his conversation And so he taketh presently hold on Gods Sabbath he is carefull to keepe the Sabbath honouring that day above 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 be truly sanctified or not Exod. 31.13 Esa. 56.2.6 Thirdly in respect of the things he imploies himself in he chooseth the things that please God Esa. 56.4 his desire is now in all his waies to do such things as might be acceptable to God whereas before he was most carefull to please men or to satisfie his owne lusts Fourthly in respect of the manner of his conversation In which foure things especially shine first humility He shewes that the great opinion of himselfe is taken
be praised of God If it be such a comfort to be praised by a Magistrate before the Countrey what is it to bee praised of Christ before all the world at the greatest and last Assises If praises be good in this world where there is mutuall vaunting and they may bee blemished what is it to have praise in that day that shall last for ever unstained If it be such a comfort to be praised of a Magistrate for some one good deed what shall it be to be praised of Christ for all that ever was good in thoughts words or works Secondly it should teach men to seeke a good report and to doe all things that might have a good report Phil. 4.9 As a man may seeke riches so hee may seeke and desire a good name Prov. 22â— But the praise of men is then unlawfull and unlawfully sought First when men doe things onely to be seene of men and have no better respects than applause Mat. 6. 1 Thess. 2.6 Secondly when a man praiseth himselfe with his owne mouth Prov. 27.2 Thirdly when it is challenged of others and men will not stay till God give them a good report Ioh. 8.49,50 Fourthly when men seeke praise onely for the shew of goodnesse and are not good in deed Fifthly when men seeke praise of men but seeke not the praise of God or the praise that comes from God onely which is tried in this that they will not doe duties that God onely cares for or that are disgraced in the world Rom. 2.28 Ioh. 5.44 and 12.42 43. Otherwise it is lawfull to seeke praise and there is an infallible signe to know whether praise be not ill for â—s and that is if praise make us more humble and more carefull of sound holinesse and doe refine us then praise is lawfull and a great blessing when it is like the refining pot it melts us and makes us better Prov. 27.21 Further if praise be so great a blessing then an evill name must needs be a great curse when it is for evill doing and if it be so evill to be dispraised of men what shall it be to be dispraised of God not for one but many sinnes not before a few but before all the world when it shall bee not to mend a â—â—n as the Magistrates reproofe may be but to his eternall confusion Thus of the third Doctrine Doct. 4. It may hence be noted that the best men need praise and therefore God provides that they shall be praised even such as doe well need to be commended And this may appeare both by the comfort they take if they be commended Prov. 15.30 and by their earnest desires to cleere themselves if they be dispraised as we see in David Christ himselfe and the Apostles especially the Apostle Paul Use. And therfore the use should be to teach men to acknowledge the good things done by others and to give them praises especially if they bee godly and humble men it may doe them much good and greatly both comfort them and incourage them This made the Apostle Paul so rejoyce in the Philippines Phil. 3. ult It was no flattery It is flattery in some other men if they doe commend others for their owne ends or with selfe-praises or without daring to reprove their faults or to get praise to themselves or for any other corrupt end especially when our praises are to such as are publike instruments of good in Church or Common-wealth And it is a course of singular use to be held in private families if such as doe well might have praise as well as such as doe evill dispraise Use. 2. Secondly it may much condemne the corruption of heart which appeares in many men in this point in sinning against the just praises of others either by speaking evill of them and blemishing their good names which is to steale their riches from them or by withholding 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 Saviour Christ measures our love to God by our readinesse to praise for the works of God done by another Ioh. 5.41 42. It is a signe that men love not God when they love not goodnesse in others which sure they doe not if they commend it not Doct. 5. Well doing ought to be esteemed wheresoever it is found in a subject as well as a Prince in a servant as well as a Master in all estates and conditions of men For God doth so as may appeare Ephes. 6.7 8. and grace and goodnesse is alike precious wheresoever it is in the like degree which serves to rebuke that secret corruption in the natures of men that are apt to observe 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 Iam. 2.1 2 3. You may now by this doctrine try whether they be good themselves For it is a signe of goodnesse to observe and love goodnesse wheresoever he seeth it in a servant as well as in a friend and in a poore Christian as well as a rich Doct. 6. It may bee yet further observed that if men would bee praised they must doe well praise is onely due to well-doing Rom. 2.10 2 Tim. 2. 20 21. 1 Thess. 4.4 Rom. 13.5 And therefore it is a poore praise that men raise to themselves for other things all that same which is raised for any thing but well-doing is externall and vaine and therefore they are greatly deceived that rest in the report that is raised from their wit or beautie 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 have gotten reputation onely because they are thought to be good have but built in the sands For when in time it shall appeare that their owne works doe not praise them they shall finde that the praise of men will not last It is not saying well that works a durable good name but doing well It is but complementing at the best to professe and promise great care of practice and praising and yet be barren and unfruitfull Use. 3. Thirdly this shewes the great corruption of their nature that so unquietly seeke after praise and complaine how much they be neglected and yet their owne consciences know how idle and unprofitable they are and which is worse that they not onely doe not well but manifestly doe evill and sin daily in pride and envie in passion and wilfulnesse or other open transgressions This thirst after respect above others is a signe of a great strength of hypocrisie when they are more desirous to be thought good than indeed to be so and more carefull of the praise of men than of God Fourthly they sinne shamefully that praise the wicked and justifie him that God condemneth but Salâ—mon hath set
in the very pulpits showers of reproaches which ambitious and malicious temporizers poure out to strengthen the hands of the wicked and discourage the hearts of the righteous they thinke they may revile securely because they heare that way every where evill spoken of that cause and language is the cause and language of the multitude Fifthly because many ignorant persons when they are confuted yet are so foolish that they will wilfully persist in their objections upon this pretence that though they cannot reply against the answer yet they thinke if such and such were there that have more experience and learning they would confirme and make good what they say Sixthly because malice hath no eares they hate the truth and godly men and therefore are utterly unwilling 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 have it so and if it may disgrace the godly they care not whether it be true or no. Seventhly because many times God gives them over to such a reprobate sense that through custome and evill thoughts and evill surmises they think verily they doe not much amisse to oppose and hate such persons This was the case of such as reviled and persecuted the Apostles they thought they did God good service as Christ prophesied of them The Uses of this doctrine follow Uses First therefore we should not wonder if we see this daily come to passe that men of all sorts should reproachâ— the good way of God so unjustly so foolishly so pertinaciously Secondly it shewes that godly men had need to be circumspect and to watch their words and workes with all exactnesse and that they which will confute ignorant men must strive to be very able and throughly furnished with wisedome of words and abundance of good works Thirdly it shewes that ignorant persons are in a lamentable case that are so inwrapped in the snares and cords of their owne folly that so willingly and wilfully run towards the gates of death and ruine that are so hardly cured of this spirituall blindnesse Fourthly it imports that study self-will'd perverse Christians that cannot be diverted or advised are to be reckoned in the rank of these fooles what shew soever they make of a better estate Fifthly it doth comfortably import that when one is teachable and hates reproaching and will doe or say nothing against the truth and is not pleased with his ignorance but judgeth himselfe for it and useth the meanes to get the knowledge and love of the truth that such a person is escaped from the congregation of these fooles and is in some measure enlightned with true wisdome from above Sixthly it may warn all that love their owne soules hereafter to take heed and with care to avoid wilfulnesse and self-conceitednesse Let men take heed they be not wise in themselves but strive to frame themselves to be true workers of wisdome and withall to take heed of a multitude of words hee that cannot be silent cannot be wise of godly And thus of the fifth doctrine Doct. 6. Sixthly we may here note that wel-doing is the best way to confure wicked and unreasonable 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 divers reasons 1. Because we see here it is a course of Gods chusing and he saith it will even muzzle them and binde up their mouthes and he will give successe to the obedience of his owne commandements 2. Because by a conversation full of good workes we doe not only confute them our selves but we make others able to answer for us in all places 3. Because if a man undertake to answer them by words he is in danger to be provoked to speake unadvisedly and so many prove like those fools whom he reproves Pro. 26.5 4. Because the naturall conscience of the wicked is as it were feared to take notice of a good conversation and will struggle and resist within the wicked man so as he cannot so securely vent his reproaches 5. Because it is a way that brings most peace and comfort to ones owne heart If he deale with them by words his heart may afterwards smite him for some absurdity or other he hath committed whereas he is safe that fights against them by his good workes 6. Because it is the surest way of revenge to overcome their evill with goodnesse especially if thou canst get but the advantages to doe good to them that reproach thee Rom. 12.18 19. Use. The sound consideration of this truth should subdue in us that over-eager desire of answering such as wrong us by bitter words or workes of revenge yea it should compell upon us a consultation whether it be best to deale with them at all by words Gods way is by works and thou must get a great deale of temperance and wisedome if thou think thy selfe able to confute them throughly by words It is true also that in some cases we may resort to the Magistrate to punish them that abuse us but yet still this counsell of God that bids us silence them by well-doing should intimate that other courses must be used with much caution and without rashnesse or confidence in them Secondly this may reprove that unquietnesse and impatience which is found in some Christians when they are reproached and wronged they are much vexed at the indignities offered to them think it strange that wicked men should not cease traducing of their names whereas perhaps if they examine themselves they may finde that they have not used the meanes to still them they have not muzzled these dogs and therefore no wonder if they bark and bite too and muzz'ed we see here they will not be but by their good works And therefore if they be barren and unfruitfull they must take notice of the fault in themselves There are other things that may be noted out of these words but I will only touch them as Doct. 7. That onely foolish men doe reproach godly men Such as revile and censure many are usually either openly carnall men as they were drunkards that reproached David and abjects Psal. 35.15 and 69.13 They were either fooles or the children of fooles but viler they were than the earth that had Iob in derision cap. 30.1,8 men that ranne into excesse of riot as the Apostle writeth 1 Pet. 4.5 or else hypocrites that have nothing in them but words and empty shewes Or if at any time there bee a sinne found in godly men it is in such as are but babes and looke like carnall men and have a great deale of their naturall folly and madnesse unsubdued in them 1 Cor. 3.1 2 3. But for the most part it is a fault found onely in wicked men Doct. 8. That it is a great paine to a wicked man to be restrained from reproaches Hee is as much vexed when hee cannot or dare not speake
restlesnesse by the grievous distempers of the body or failing of their senses being for the time as Iob saith brought under the king of terrours Iob 18.14 What a wofull case Belshazzar was in you may reade Dan. 5.9 These terrours are the fansies the Gentiles so much dreamed of The fourth is desperation An evill Conscience in sinne many times brings them to hellish despaire of all mercy and pardon thus Cain rageth and blasphemeth like a frantick man And these effects of an evill Conscience are so muâ—h the more great 1. Because the Conscience can lash a man without noise it can secretly inflict torments when no eyes shall pity him 2. Because there is no escape from Conscience a man can neither drive it away nor run from it it cleaves to the offender inseparably From a tyrant or ill master some men run away but from an ill Conscience there is no flying 3. Because Conscience it selfe is a thousand witnesses to prove the fault though never so secret and the offender is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himselfe and goes up and downe with a heavie sentence upon him in his bosome though all the world should account him innocent 4. Because an evill Conscience is such a damnable disease and the griefe raised by Conscience is such and so lasting that the grieved dies before the griefe can be removed yea so violent is the confusion which despaire bringeth into the thoughts that out of the grievous mistaking and impatience many times the offender makes away himselfe as Saul Achitophel and Iudas did and many in our times doe 5. Because death it selfe doth not abate the torments of an evill Conscience but the living worme gnawes them even in hell for ever and with so much strength and power there that one said wittily Hell were not hell if it were not for the gnawing of this never-dying and never-ceasing worme 6. Because unto the making up of the compleat misery of the impenitent sinner the sentence of Conscience and the testimony of it shall be heard and admitted at the last day before the Tribunall of Christ. For though an evill conscience shall never disgrace for some effects as for that of working despaire of mercy yet for the maine body of the proceedings of Conscience it shall be not only allowed but justified by the voice of Christ to the eternall shame and confusion of the offender And though it be true that the worst of the effects before mentioned arise from a stirring Conscience yet is not the man safe that hath a still Conscience if it bee evill For first hee is in continuall danger of the awaking of that conscience of his that now is asleep What ease can that mans heart be at if he had all pleasures round about him if he were tied to a Beare or Lion or mad Dog though he were then asleep for hee may awake every moment and then where is hee The stilnesse of an ill conscience is but like the sleep of a frantick man Secondly there can be no true peace unto the man that lieth in sinne without repentance Isa. 57. There is no peace to the wicked saith my God Though hee bee friends with himselfe for a time yet God is not friends with him nor is sinne and Satan at peace with him though there be an uncertaine truce for a time Thirdly the danger of a still conscience is the greater for the terrours of a troubled conscience may prepare a man for Christ and compell a man to seeke helpe from Christ but in the case of a still conscience there are these two usuall miseries the one that men take a still conscience to be a good conscience and the other is that a man runnes onely blindefolded so long till death and hell may seaze upon him Thus of the effects of an evill conscience the meanes how conscience may be made good follow That an evill conscience may be 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 bloud 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 bloud will serve the turne and it must be no other bloud than the bloud of the immaculate Lambe of God as the Apostle shews Heb. 9.14 The reason of this is because conscience will never be quiet till it see a way how Gods anger may be pacified and sinne abolished which cannot be done any way but by the bloud of Christ which was powred out as a sacrifice for sinne Now unto 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 love First knowledge a man must have both Legall and Evangelicall for they must know by the law what sinnes lie upon the conscience and trouble it and they must know by the Gospel what a propitiation is made by Christ for sinnes And for the second an evill conscience will never bee gotten off unlesse our hearts be sprinkled and washed from the filth and power of the sinnes which did lie upon the conscience Heb. 10.22 1 Tim. 1.5 Now unto such removing of such sinnes from the heart two things are requisite First that by particular confession wee doe as it were scratch off the filth of those sinnes that soule the heart and trouble the conscience Secondly and then that wee wash our hearts and daily 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 layes on the medicine A man must apply the sufferings of Christ to himselfe and beleeve that Christ did satisfie for those sinnes that lie upon the conscience and must accordingly all to besprinkle the conscience with that bloud of Christ and then of an evill conscience it will presently become good but men must looke to one thing and that is that their faith be unfained For conscience will not be satisfied with the profession of faith they must beleeve indeed and with their hearts and with sound application of the promises of the Gospel concerning the bloud of Christ or else conscience will not be answered Heb. 10.22 1 Tim 1.5 Fourthly the heat of love must be added a man must so apply the bloud of Christ as that his owne bloud be heated in him affection with both towards God and Christ and Christians Christian love doth put as it were naturall heat into the conscience and makes it now receiving life by faith to bestirre it selfe in all the workes either of service to God or duty to men 1 Tim. 1.5 Heb. 9.24 knowledge bringing it light mortification making it cleane faith
other eternall the one is true riches and gaine and serves for the best uses the other is but in shew and serves for the meaner uses of a corporall and temporall life the one doth alwaies doe us good the other doth often doe men hurt and therefore is called filthie lucre And in the manner of getting or holding these gaines there is difference we may covet the best gifts and long after them and love them and joy in them but we are forbidden the coveting or loving of wordly things But in this place the Apostle speakes of the winning of soules about which the Etymologie affordeth matter of profitable consideration The originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies gaine and withall the joy and delight of the heart in gaining this gaine being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it pleaseth and delighteth the heart And it signifieth craft or policie and therefore in that language a Foxe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath his name from this word which may teach three things 1. To win a soule is a great gaine which must needs be so because to win a soule is more than to gaine the whole world for what shall it profit a man to winne the whole world and lose his owne soule saith our Saviour 2. It is a marvellous joy to the heart of man to win soules to God no man that understandeth the worth of the gaine can be pleased with any thing more than with that The people never comfort the hearts of their godly Teachers more than when they are won by them to sound obedience to the Word of Christ nor can grieve them more than by their wilfull resisting of the meanes 3. It requires a great deale of the spirituall policie and skill to winne soules a Minister that would doe it must sometimes be like a Foxe It is written of the Foxe that when he is very hungry after prey and can finde none he lieth downe and feigneth himselfe to be a dead carcasâ—e and so the Fowles fall upon him and then he catcheth them Even so a Minister that hungreth after the winning of his hearers must sometimes be driven to make a very carcasse of himself by denying himself turning himself into all forms that his hearers may be inticed to flocke to his doctrine Paul is faine to deny his maintenance and to become all things to all men even to be a servant unto all that he might win some 1 Cor. 9.19 20 21 22. Yea sometimes a man to intice his people must deny his owne profit and make himselfe like a dead carcasse in respect of profits that so he may the better allure them to fall upon him in his ministry Some people will never be caught if the Minister be bussling amongst them for the utmost of his Rights but if a man will endure to be stript of his Rights sometimes they will goe to heare such a man and so may be catched And thus from the Etymologie of the Word The matter it selfe imports divers things done upon the person so gained as also it notes something in the disposition of the party that is to win and withall something in the estate to which he is won For the first when a man is said to be won it imports first that he is brought to see that he is lost in his former estate secondly that he is brought to confesse his misery and sin and withall to yeeld himselfe with humilitie of minde to bee disposed of by the supreme Conquerour and withall that hee giveth over all opposing of the way of godlinesse Which may serve for triall to all such as account themselves gained to godlinesse for such as oppose sincerity or see not they are lost or yeeld not themselves to be disposed of by Jesus Christ are not indeed wonne whatsoever they professe For the second it notes That such as are truely godly shew their affection to such as they are linked to in the bonds of nature by their earnest desire after the salvation of the soules of such as they are tied to in those bonds Thus Paul desired the salvation of the very Nation he was of thus parents shew their love to their children by bringing them up in the nurture and instruction of the Lord and thus here godly wives shew their love to their husbands in endeavouring to win them to godlinesse and the obedience to the Word Which serves also to trie the affections men professe they beare to their kindred or neighbours or any they are linked to in nature or affinity Parents love not their children that endeavour not to get grace for them as well as riches and so neighbours should shew their love by admonishing instructing and edifying one another 1 Thes. 5.14 For the third in that he saith evidently Won not mentioning to what it imports that such as are won to true godlinesse are likewise won to all happinesse even to Gods Kingdome in respect of their right to it especially if they be effectually converted He is won to glory that is won to gâ—ace Which also may serve for triall for if thou canst find that thy heart is wonne to sound sanctification thou maist from thence assure thy selfe of thy salvation as certainely to be had as it is certaine thou hast sanctification They also This Also imports two things First that the Word of God never wins so many but there are still more to be wonne though thousands were converted among the Gentiles yet still there was hope of winning more In the spirituall husbandrie all times are not times of harvest and in the harvest all the spirituall graine is not ripe at once The Jewes were first to be gotten in and then the Gentiles were ripe for the harvest Iohn 4. and when the fulnesse of the Gentiles is come in by that time the Jewes will be ripe againe and so it is in particular Countries Cities Parishes Families And as in winnowing though it be done with never so good a winde or skill yet some graine will still be in the chaffe so it is in places where the most good hath beene done by the meanes And herein God is better than the naturall husbandman for the naturall husbandman will never winnow the chaffe over againe for a few graines of corne nor will he thresh over his straw againe if but a few cornes of wheate or barley bee in the straw but God will winnow a great heape if it were but at length to find one graine of spirituall corne It may bee often observed that in some places God sets his servants to thresh or winnow in great assemblies of chaffe and yet after divers yeeres labour it may bee they get but one graine of corne that is convert after much toile perhaps but one or two soules Now if any aske why all that belong to God are not converted all at once I answer that it were sufficient to satisfie us
spirit as Solomon shewes in the whole booke of Ecclesiastes Now if worldly things be corruptible things then in generall we should all learne divers lessons first not to set our affections upon these things here below we should not set our hearts upon that which wee cannot keepe long All wee have though it bee not yet corrupted yet it is all corruptible why should wee then make such haste to bee rich especially why should wee trust upon uncâ—rtainâ— riches Secondly seeing wee shall have these things but a â—hile wee should use them as such things as wee cannot enjoy long and so wee should take our part of them in a sober and Christian freedome while wee have them Psalme 49.18 Eccles. 9.7 10. and especially wee should employ them to the best uses wee can And the best use to put worldly things to is either to make friends with them by liberalitie to the poore Luke 16. or to buy wisedome with them by spending freely for the procuring of the meanes of salvation for our selves or others Proverbs 17.16 and in generall the chiefe use of them is by them to make our selves rich in good workes 1 Tim. 6.19 20. Thirdly seeing earthly things are corruptible wee should not envie the prosperity of wicked men that abound not in any thing that will â—arry long with them all their portion is in these things that will away Psalme 37.1 2. 49.15 16 18. Lastly wee should all therefore bee of Moses minde rather to suffer affliction with Gods people that shall possesse eternall things than with the wicked to enjoy the pleasures of sinne for a season Heb. 11.26 And in particular both poore and rich may bee instructed hereby for rich men should not glorie in their riches but rather râ—joice if God have made them low by true grace which will last for ever Iames 1.9 10. 1 Tim. 6.17 20 and poore men that have a portion in spirituall things should not bee troubled for want of these â—â—rthly things seeing if they â—â—d them they would last but a while Iâ—â—â—s 1.9 and therefore having food and raiment they should bee content Thus of the first Doctrine Doct. 2. Earthly things doe not adorne a man As they are corruptible so they doe not make a man any whit the more comely which is true in these foure senses following First they doe not adorne a man in the sight of God he respects it not whether a man be poore or rich bond or free cloathed or naked in robes or in rags Gal. 3.28 Secondly they adorne not the inward man they add nothing to the mind or heart of man Thirdly they adorne not with true ornament but onely with a shew for if the glory of the world be like a withering flower what true ornament can it be to weare such withered things Fourthly they adorne not for continuance All apparell for the body of a man and all ornaments for his house or state any way they are the worse for wearing and will weare cleane out in the end And therefore for the use first how vaine a thing is the pride of life and secondly we should therefore know no man after the flesh but to reckon of mans worth by better things than worldly things Doct. 3. A third doctrine is evidently to be observed out of these words and that is very comfortable for godly Christians such as the Apostle supposed these to be to whom he writes and that is That godly Christians have right to all incorruptible things That which is not corruptible if they seeke they may possesse It is their owne God would have them put it on as they put on their apparell He hath adorned his children with the gift of all incorruptible things heavenly treasures are theirs and they may lay hold on them and lay them up as their certaine riches and portion Mat. 6. â—0 He grants eternall life to them that seeke glory and honour and incorruptible things that is he grants them an eternall possession of spirituall things Rom. 2.7 Now that this doctrine may be more evident and full of comfort it is profitable to inquire distinctly what is incorruptible and will last alwaies and so we shall find by the testimonies of the Scripture that seven things are incorrupâ—ible 1. â—od is incorruptible Rom. 1. and God is their God by covenant and as David saith he is the strength of their heart and their portion for ever Psal. 37.26 1â—9 57. and God his mercy and his love and his power is everlasting His mercy endures for ever Psal. 136. and his loving kindnesse â—â—all never be taken from him Psal. 89.33 and with everlasting compassion he hath received them to favour Esay 54. and with everlasting love hath he loved them Ier. 31.3 and in the Lord Iehovah is everlasting strength for the protection and preservation of his people and therefore they may trust upon him for ever Esay 26.4 and therefore if all people will walke every â—ne in the name of his God godly men ought much more to waâ—ke in the name of the Lord their God for ever and ever Micah 4.6 2. The Word of God is incorruptible and lasts beyond all end 1 Pet. 1.24 Psal. 119.89 And this is the heritage of the godly Psal. 119.111 127. The truth shall be with us for ever 2 Iohn 2. 3. The righteousnesse of Christ is everlasting Dan. 9.24 and this righteousnesse is theirs â—o as they may put it on as a garment and it makes them righteous before God Rom. 13. ult 1 Cor. 1.30 2 Cor. 5.21 4. Gods covenant is incorruptible and everlasting Esaâ— 55.4 and it cannot be abrogared but the godly shall have the benefit of it for ever 5. The gifts of saving grâ—ce are incorruptible and their hearts can never â—ee drawne dry but the spring of grace will bee in some measure in them And through these graces the godly have everlasting consolation for Gods gifts and calling are without repentance Iohn 4.14 2 Thes 2.10 Rom. 11. This love is incorruptible 2 Cor. 13. and everlasting joy shal be upon their heads Esay 61. So the seed of saving knowledge will abide in the godly for ever 1 Iohn 3. and their meeknesse and a quiet spirit is reckoned an ornament that is not corruptible But of this afterwards 6. Good workes are incorruptible so the righteousnesse of the just will last for ever 2 Cor. 9.9 and though he die yet his workes will follow him to Heaven Rev. 14.13 Psal. 139.24 Lastly Heaven and the glory of it is everlasting Gods kingdome is an everlasting kingdome 1 Tim. 6.11 and that glory is an eternall waight of glory 2 Cor. 4.14 We have an house that is eternall in the Heavens 2 Cor. 5.1 our inheritance there is immortall and undefiled and withereth not away 1 Pet. 1.3 The uses may be divers Use 1. For first it should teach us to strive to be such as may have our portion in incorruptible thing and so wee must first
Parliament for the holding of their lands they think they have a sure tenure yet many Acts of Parliament may be repealed but the Acts of Gods councell are like himselfe immutable The godly they are predestinate to adoption Secondly they have not only Gods promise for their inheritance but Gods oath that by two immutable things the heires of promise might have aboundant consolation as the Apostle shewes Heb. 6.17 18. Thirdly to make all sure God hath put his spirit within them as the seale and earnest of their inheritance Eph. 1.13 14. The Use may be 1. For information and so first to shew the great goodnesse of God to man that not only requires and gives holinesse but adds also blessednesse to his servants In justification and sanctification he gives to men those good things they call bona virtutis the good things of vertue and inadoption he gives those good things they call bona conditionis the good things of condition even blessednesse and true happinesse whom God makes holy he will make happy also Secondly it manifestly shewes that we hold all our happinesse not by merit but by grace For adopted children cannot plead merit but must acknowledge all of gift as will more appeare when we come to speak of the cause of inheriting viz grace 2. For instruction and so The first impression this Doctrine should worke upon us should be a desire to be such as may obtaine the right of adoption of sons for flesh and bloud cannot inherit 1 Cor. 15.50 So long as wee are carnall and unregenerate men we neither are nor are to be called the heires of God The unrighteous that is such as live in grosse sins and doe the workes of the flesh are expressely and peremptorily excluded from the benefit of adoption 1 Cor. 6.9 â—0 Gal. 5.21 None but such as are effectually called and borne of God are capable of this grace Heb. 9.16 Iohn 1.13 And in particular we must have a true justifying faith Iohn 1.12 For as was shewed before we come to the right of Sons only as we are ingrafted into Christ upon whom all the inheritance is originally and fundamentally conferred and into Christ we cannot get but by faith And further we must looke to the sound mortification of the deeds of the flesh Rom. 8.13 and know that none can inherit but such as overcome the power of their corruptions and are not in bondage to any sin Rev. 21.7 And more specially God requires in all such as will be his sons that they be such as are not in bondage to the passions and perturbations of the heart for he hath promised that the meeke shall inherit Mat. 5.5 Thirdly we must forsake all needlesse society and familiarity with the wicked of the world if we will be Gods sons and daughters and resolutely refuse to be corrupted with the sins of the times as the Apostle sheâ—es at large 2 Cor. 6.17 18. Fourthly we must be such as are described Esay 56.4 5 6. We must make conscience to keep Gods Sabbaths and chuse the thing will please God being more desirous to please God in all things than naturall children are to please their earthly parents and take hold of Gods Covenant as resting upon this preferment and the promises of it as our sufficient happinesse And that we may be the more established in the knowledge of our adoption it will be good for us to trie our selves by the signes of such as are Gods adopted children 1. Such as are Gods children by adoption have this marke they are made like unto God their father in holinesse in some truth of resemblance 1 Pet. 1. 15. and this they shew two wayes first by purifying themselves and sound humbling of their soules for their sins that deface the image of God in them as Saint Iohn saith Every one that hath this hope purifieth himselfe as he is pure 1 Iohn 3.2 3. Secondly by imploying himselfe constantly in doing righteousnesse for hereby the children of God are knowne from the children of the Divell 1 Iohn 3.10 2. In the last recited place you may discerne another signe of a sonne and heire to God and that is the love of the godly as his brethren and fellow heires He that loveth not the brethren is of the Divell not of God 1 Iohn 3.10 3. The gift of prayer is a signe of adoption and that we have received the spirit of adoption Rom. 8.15 16. By the gift of prayer I meane not the skill to utter words to God in a good forme of words and variously but the gift to speake to God in prayer both with confidence in God as in a Father and with the affections of prayer which the phrase of crying Abba Father imports 4. A child of God discovers his adoption by the maner of doing good duties he doth serve God not with servile respect but with filiall affection he loves to be Gods servant as may be gathered Esay 56.6 5. To love them that hate us and blesse them that curse us and doe good to them that persecute us is a signe that we are children to God as our heavenly Father Luke 6.35 Mat. 5. The second impression that this glory of adoption should make upon our hearts should be to stir us up to carry our selves in this world as becomes the children and heires to such a Father as God is And so in generall it should wonderfully fire us to all possible care to be holy as he is holy and to expresse more to the life the Image of Gods grace and holinesse 1 Pet. 1.14 15. and that in all maner of conversation striving to carry our selves as the sons of God without rebuke in the midst of this froward and wicked world all sorts of the men of the world being so ready to reproach such as are Gods people that if they will speake evill it may be only for our good conversation in Christ Phil 2.15 16. And in particular we are charged in Scripture with certaine speciall and choice things that doe greatly adorne and grace the life of a child of God that is an heire of heaven if we be Gods heires and he be our Father 1. We should be Peace-makers for our Father is the God of peace and this will force men to call us the sons of God Mat. 5.10 2. We must not render reviling for reviling but rather blesse seeing we are heires of blessing as the Apostle urgeth it ver 9. 3. We should live without care as knowing that we have a heavenly Father that careth for us Mat. 6.32 And seeing we are heires of a better world we should not love this world nor set our hearts upon such meane thingâ— as this world can afford 1 Iohn 2.15 4. If we be Gods sons we should be willing to submit our selves to his correction If we yeeld that power to the father of our bodies how much more to the Father of our spirits Heb. 12.9 But especially take
also in respect of their falling by infirmities when it proves a griefe and affliction to them Gal. 6.1 Iude 22. 2 Cor. 11.29 So likewise in the case of the prosperity of others we ought to rejoice with them that rejoice and be affected as if the blessing had beene ours Rom. 12.15 3. The reasons are manifest First because hereby we prove our selves to be fellow members in the mysticall bodie of Christ which is to be doubted if this sympathie be not in us in some measure 1 Cor. 12.12 25 26. Secondly because hereby we shew our selves conformable and like to Christ our Head who excelled in this vertue Heb. 4.15 Mat. 25.40 Thirdly because that which is the case of others now may be our case hereafter as the Apostle shewes in the case of temptation Gal. 6.1 Fourthly a reason may be drawn from the excellency of the grace it excells almes and outward workes of mercy for when a man gives an almes he gives somewhat without himselfe but when we shew compassion we relieve another by somewhat that is within our selves and from our selves And lastly the coherence shewes that this may be a meanes to keepe us from trouble our selves The Use may be first to import the miserie of living in this world This life must needs be a vale of teares when we have not only occasion of sorrow many wayes from our own estates but also such varietie of occasions of sorrow from the condition of others deere unto us Neither is our case the better but the worse if we doe not sorrow with others Secondly this may greatly humble all sorts of men for their Apathie or want of care or feeling or sympathie in the distresses of others and the rather now when whole Churches are in great distresse Amos 6.6 Thirdly this should greatly move true Christians to strive after this vertue and to expresse it lively and shew it forth in all the fruits of it as first by declaring our affection to the afflicted with all tendernesse of heart and words of comfort secondly by using all our meanes and power to relieve them and help them out of distresse thirdly by pouring out our soules before God for them Love as brethren This is the third dutie charged upon them viz. the exercise of brotherly love This is vehemently urged in many Scriptures Rom. 12.10 Heb. 13.1 Iohn 13.34 1 Iohn 2.7 4.21 Now for the explication of this doctrine foure things would be distinctly considered of viz. 1. Who are brethren 2. What priviledge they have by the brotherhood or by being brethren 3. For what reasons we should so love them 4. With what kind of love we should love them For the first Men become brethren one to another many wayes as first by propagation when they are borne of the same bloud and so the children of the same parents are brethren and in a remoter sense kinsmen of the same bloud are brethren Luke 8.19 Secondly by Nation When men are countreymen they are called brethren especially when they descend originally from the fountaine of the same ancient families and so the people of the twelve Tribes were brethren Exod. 2.11 Thirdly by profession especially the profession of religion makes all professors brethren Acts 11.1 1.16 And this was one of the first titles of love and relation in the Christian world Fourthly communion with Christ and so we become brethren either by his incarnation Heb. 2.16.17 or in respect of our mysticall union with him in his mysticall bodie Col. 1.2 Mat. 25.40 and so we are brethren with the Angels as they also are joined under this head Christ Jesus Rev. 19.10 22. So then if any aske who are the brethren here meant that we must so love I answer they are such as are professors with us of the same religion and fellow members of the body of Christ. But that we may more plainely see who are meant by brethren in the Scriptures it will be profitable to observe that they are described by their holinesse The brethren we must love are such as are partakers of the holy calling Heb. 3.1 such as are begotten of God 1 Iohn 5.1 such as will doe the will of God by sound practice Mat. 12.47 49. They are the holy brethren wee are here charged to love 1 Thes. 5.27 For the second Our relation to the godly as brethren ought not to be despised for as we are brethren by religion we enjoy many excellent prerogatives for thereby we partake of a heavenly calling Heb. 3.1 we stand all in relation to God as his owne children by adoption Eph. 4.6 and so peace and the blessing of God as a Father is upon us all Eph. 6.23 Gal. 6.16 and wee are greatly beloved of God Rom. 1.7 and brought up in the same familie Eph. 3.17 fed with the same diet and entertainment in Gods house and estated into an inheritance better than all the kingdomes of the world Rom. 9.17 And hereby also we enjoy the fruit of the love of all the godly in the world even those that know us not in the face For the third There are many reasons why we should love the godly as our brethren above all the people in the world For first if to be all the children of one father have such a power over the naturall affections of men then should it not be without power in religion Secondly this is charged upon us above many other things yea above all things we should put on love Col. 3.14 and yet he had reckoned many excellent vertues before This was the speciall and one of the last Commandements of our blessed Saviour which he gave in charge when he was going to his death 1 Iohn 3.23 Iohn 13.34 Thirdly because this love comes of God and is a signe that God is in us and dwells in us and that we doe indeed love God himselfe 1 Iohn 4.7 8 12 16 20 21. Fourthly we have the example of God himselfe and Christ his Son that love them as their peculiar treasure above all the world and he shewed them love by unspeakable benefits 1 Iohn 4.10 11. Fiftly because our soules will thrive and be edified as brotherly love is continued and encreased in us Eph. 4.16 Sixtly because the godly must be our everlasting companions in heaven 1 Pet. 4.8 1 Cor. 13.8 and if we cannot see so much it is because we are puâ—blinde 2 Pet. 1. For the fourth point If any aske with what kinde of love we should love them I answer that our love must have many properties in it 1. It must be a naturall love that is such a love as is not by constraint but ariseth out of our dispositions and inclinations as we are made new Creatures in Jesus Christ Cor. 8.8 2. It must be a sincere love a love without dissimulation Rom. 12.10 not in word but in deed 1 Iohn 3.18 3. It must be a fervent love we must love them earnestly and with great
affection above all other people 1 Pet. 4.8 brotherly kinde love 2 Pet. 1.7 4. It must be a pure love that comes from a pure heart 1 Tim. 1.5 and projects not any iniquitie 1 Cor. 13.6 and therefore must be a love in the Spirit Col. 1.8 5. It must be a diligent love that will expresse it by the daily fruits of it upon all occasions a labouring and working love 1 Thes. 1.3 Heb. 6.10 6. It must be a speedy love that will not put off or delay a love that will not say Goe and come againe to morrow Pro 3.22 7. It must be an humble love a love that would ever serve the brethren not doe them good only Gal. 5.13 and that is farther shewed by not respecting persons but loving all the Saints even those that are poore or sick or in temptations or fallen by weaknesse Eph. 1.15 Pro. 19.7 Iames 2. and that is also shewed by carrying our selves with all lowlinesse and meeknesse of minde in all long suffering and forbearing one another Eph. 4.2 8. It must be a constant love we must love alwaies as well as earnestly Gal. 4.18 9. It must be a growing love that will still encrease and abound Phil. 1.9 1 Thes. 4.10 The Use may be divers for Use. 1. First carnall Christians are by this doctrine sharply to be reproved for their want of love to the brethren and for all the courses by which they shew their dislike or hatred of godly Christians This very sin is grievous in the sight of God for for this sins sake when they haâ—e a godly Christian because his works are better than theirs God reckons of them but as Cainits the seed of Cain yea as the children of the Divell 1 Iohn 3.10 yea God will reckon with them as if they were guilty of murther To hate a godly man is murther in the sight of God and deprives a man of eternall life 1 Iohn 3.14 15. and proves him that is guilty of it to be a person that abides in death And it is in vaine to plead that they love God for if a man say he loveth God and hateth his brother he is a lyar foâ— he that loveth not his bâ—other whom he hath seene how can he love God whom he hath not seen And it is Gods peremptory Commandement that he that loveth God love his brother also 1 Iohn 4.20 21. Yea this Doctrine affordeth matter of reproofe to divers that goe fâ—r true Christians and so for many fault As first it reproveth those that have the faith of Christ in respect of persons Iames 2.1 〈◊〉 This is a fault in the richer sort and such as stand upon their worâ—dly greatnesse they rest in their shew of respect and love to some Ministers or to some great persons that answer to their owne ranke but wholly neglect the acquaintance and entertainâ—ment and fellowship of poore Christians and thereby not onely displease God but much darken their owne evidence in this signe of the love of the brethren because they shew not their love to all the Saints as they might and ought Secondly it reproveth intemperate Christians that sin against brotherly love by 〈◊〉 censuring and condemning of their brethren especially when they become divulgers of 〈◊〉 and stand out as â—câ—users of 〈◊〉 brethren This is a divellish sin for it is the Divels speciall 〈…〉 adversary and an accuser of the brethren Rev. 12.10 so that he is a divell incarnate that useth this course Rom. 14.3 10 13. Iam. 4.11 12. 5.9 Thirdly it reprooveth the great worldlinesse that is discerned in divers Christians that are so hardly drawne to shew compassion and mercy to poore Christians when they are in distresse They have this worlds goods and yet shut up the bowels of their compassion from their brethren though they see they have need and therefore how dwelleth the love of God in them 1 Ioh. 3.17 Fourthly it reprooves the great aptnesse to contention that appeares in many that easily fall into discord and from thence into suites of Law against their brethren which is cleerely condemned in these Scriptures both by example and prohibition Gen. 13.8 Act. 7.26 1 Cor. 1.10 6.5 Fiftly it greatly reprooveth such as by their opinions or practise offend and grieve weake Christians and cause them to stagger or stumble or be unsetled in the good way of God and so endanger not onely their present consolation but as much as in them lieth their salvation also Mat. 18.6 1 Cor. 8.11 12.13 Thus of the use for reproofe Use 2. Secondly this Doctrine may serve for instruction and so it should prevaile with us to desire and endeavour to expresse and preserve amongst us brotherly love that it may be and continue and encrease amongst all such as feare God Heb 13.1 And to this end divers rules are to be observed for that brotherly love may continue 1. Wee must not fashion our selves according to this world but avoid all needlesse conversation with wicked men Rom. 12. â— 2. 2. Wee must take heed of and avoide such as sow discord or cause divisions amongst men whether they bee such as goe about to seduce men in opinions Rom. 16.19 Gal. 5.12 2 Pet. 3.16 or such as make contention in practise A little leaven of dissenting or discord â—â—y leaven the whole lumpe 3. Wee must take heed that we be not ensnared or entangled with vaingloâ—ious desires after worldly greatnesse whether in Church or Common-wealth Therefore Christ chargeth his Disciples not to be called Rabbi because they and all thegodly were brethren Mat. 23.8 Gal. 5. ult 4. If wee would preserve brotherly love wee must take heed of conceitednesse and wilfulnesse of judgement we must not be wise in our selves but rather in lowlinesse of mind esteeme another mans gifts and judgement better than our owne and shew it by making our selves equall to them of the lower sort Phil. 2.3 Rom. 12.10 16 Prov. 12.15 5. We must take heed of worldlinesse and selfe-love and the minding of our own things and studying of our ends in conversing â— Cor. 13.5 Phil. 2.4 6. We must take heed of overmuch retirednesse and neglecting of comfortable fellowship with our brethren Heb. 10.25 Phil. 1.6 Psal. 1 33.1 These are things we must avoid Theâ—e are divers things likewise to bee done that we may preserve brotherly love as 1. Wee must provoke one another to love by all words and carriages that 〈◊〉 be without flattery or dissimulation Heb. 10.24 2. We should strive without complement to shew the sound proofe of 〈◊〉 love in 〈◊〉 our actionâ— and by the fruits of it in all well-doing strive to 〈…〉 to God and before men in this thing 2 Cor. 8 2â— 3. In all things wee doâ— to or for the brethren we should strive to doe 〈…〉 respective maâ—â—er Let all your things be done in 〈…〉 Apostle â— Cor. 16.14 4. We 〈◊〉 â—â—rive to be â—ightly ordered towards our brethren in case of siâ—â—e 〈◊〉 God or
say that is he may be insallibly assured of it And this is true in two respects first he may know that he is truely called and converted and elected of God secondly he may know his calling in respect of the warrant of all his particular actions as here he may know what is required of him in his carriage towards his enemies Now that every true Christian may be sure of his calling and election and may know his conversion is most apparent by these Scriptures 2 Cor. 13.5.1 Cor. 3.16 2 Tim. 1.12 Heb. 8.11 1 Iohn 2.3 3.14 4.16 5.13 19. And that every Christian is bound to seeke this assurance and knowledge is apparent by many reasons As first from Gods Commandement he requires it of us that we should with all diligence seeke to make our calling and election sure 2 Pet. 1.10 Secondly many reasons may be gathered from the effects and benefits such knowledge and assurance will bring to us Assurance is profitable for many things In generall it is our best riches on earth Col. 2.2 and in particular 1. It estates us in all the promises of God when we know we are truely called then we know our right to all the promises of Gods Word 2. It purifieth the heart and life of man Acts 15.9 for when we know we are the children of God we are thereby stirred up to the greater care to please God and walke in his waies 3. It greatly staies and supports the heart of man in the evill day when temptation or afflictions befall us yet the comfort of our assurance sustaines us and refresheth us greatly For helpe in the evill day the Apostle saith we should above all things put on the shield of faith which if it remove not the crosse yet it quâ—ncheth the fiery temptations of Sathan with which we may be assaulted Eph. 6.16 and it greatly helps us against the feare and terrour of death Heb. 10.19 20 22. In a word it overcomes the world 1 Iohn 5.4 5. 4. The faith of a Christian is all his living he lives by faith in all the occasions of life as his faith helps him when all other meanes faile him and makes all other meanes more successfull when he useth them The just man lives by faith The people in captivity that were Gods children raised a living for themselves in a strange land by their faith Hab. 2.5 5. It puts life into all the duties of religion or righteousnesse it worketh by love it â—ets all our affections on worke towards God and his people and creatures Gal. 5.6 6. It opens a spring of grace in the heart of a Christian every good gift from above is excited and made to flow from within him by the benefit of his certaine knowledge and assurance of faith Iohn 7.38 Now if any aske how a Christian comes to know his calling I answer 1. By his sensible feeling of his sins to be a heavie burthen to him of which he is truely wearie so as he desireth more to be rid of them than of any burthensome crosse whatsoever Mat. 11.29 9.13 2. By his manner of receiving the voice of Christ and the preaching of the Gospel not in word but in power The voice of Christ hath a marvellous power over him above all things in the world which appeares by the effects of it for he seeles in hearing the word first such an estimation of it as he acknowledgeth nothing like it for power and wisedome 1 Cor. 1.23 24 Secondly he finds at some times especially such an assurance of the truth of his religion and the doctrine he heareth that he is fully established and freed from his naturall uncertainties about the true religion Thirdly the Word worketh in him spirituall senses and very life from the dead which he feeles in all parts of his conversation making conscience of his waies in all things bewailing his frailties and striving to be such as God would have him to be Fourthly it makes him to separate himselfe from the world avoiding all needlesse societie with the wicked and exciting in him constant desires to use the world as if he used it not Fiftly much spirituall joy before the Lord even then when in respect of outward things he is in much affliction The most of these effects are noted 1 Thes. 1.4 5. 3. By the image of the vertues of Christ in his heart by new gifts in some measure for when God calls a man he reveales his Son in him Gal. 1.15 16. There is begotten in him a likenesse of Christ his very disposition is changed into the similitude of the vertues of Christ God gives him a new heart with the image of Christ stamped upon it and he is like Christ in respect of lowlinesse of minde and meekenesse and contempt of the world and love of God and the godly mercy wisedome patience love of his very enemies and desire to live without offence and praying to God as to his Father Quest. But if Christians may know their calling what should be the reason that so many Christians are so unsettled and are not assured of their calling Answ. Distinguish of Christians some are Christians in name and outward profession but not in deed being not at all converted though they have the meanes of conversion and this is the estate of the most men and women in all places Now some are indeed converted but are weake Christians as it were infants that lie but in the cradle of religion Now for the first sort the answer is easie They know not their calling because they are not called yea they are so far from knowing it that they generally are offended at it that we should teach that any body can know his owne calling certainely Carnall Christians then know it not because they have it not and in particular the causes why these Christians attaine not assurance is because they rest upon common hope of mercy in God which house is but like the house of a Spider and will give up the ghost when the evill day commeth upon them And besides they live in knowne sins which they love and preferre before all things can be offered to them by the Gospel Now it is impossible to have true assurance and to lie at the same time in knowne grosse sins without repentance And further many Christians by their wilfull unteachablenesse and incurablenesse in sinning doe so provoke God that all meanes notwithstanding yet those things that concerne their peace are hidden from their eyes Luke 19.42 Now for the weake Christian the causes of his want of assurance are such as these sometimes ill opinions about assurance either that it may not be had contrary to the charge given 2 Pet. 1.10 or if it be had it will not be profitable contrary to the reasons given before Sometimes it is their ignorance they are so unexpert in the Scriptures that not discerning the frame of godlinesse in generall they can never tell when
number of his Elect fulfilled and therefore he dispatcheth away the generations one after another and so shortneth the daies of man for his Elect sake Now for the Uses Are our lives so short then it should teach us divers lessons 1. To pray God to make us able to thinke so and so to number our daies that we may not make any reckoning of any long continuance here Psal. 39. 3. 90.12 2. To make haste and dispatch our repentance and all the businesses that concerne our sound reconciliation and so to walke while we have the light and to use all good meanes while we enjoy them 3. To redeeme the time and save as much of it as we can for the uses of a better life Eph. 5. and to worke the harder to fulfill thy measure and dispatch that taske God hath set thee to doe 4. To lay fast hold upon eternall life 1 Tim. 6. and to make that sure 5. Every day to provide for our departure even all the dayes of our appointed time to wait when our changing shall come Iob 14.14 FINIS AN ALPHABETICALL TABLE OF THE MOST Principall things handled throughout the whole Booke ACtion What things marre a good Action 630 How we are said to doe well ibid. Adoption Wherein the greatnesse and glory of our Adoption appeares 645 their priviledges in this life 646 What kind of persons we must be to attain this Adoption with the markes of it 647 How they must carry themselves 648 Affection We must care that our Affection grow not either cold or corrupt 163 Foure things which abate Affection in the godly ibid. Afflictions The godlies Afflictions are but for a season 56 57 God tries man in Afflictions seven waies 62 63. comforts therein 63 Afflictions better than gold in divers respects 67 Angels Of their names and natures 96 The singular account that God makes of them 97 Their affection to man ibid. 98 Of the Cherubims looking upon the Ark Exod. 268. 98 Of their knowledge affirmatively and negatively 99 100 Antiquitie In what things Antiquitie is ill pleaded 621 What respect is to be had to old time 622 Apostacie twofold 1. inward 2. outward 237 Apparell Rules for it 105. Vide Attire 603 604 605 Application Rules of application of the word aright 288 Assurance Such as have the perswasion of the Assurance of salvation should looke to foure things 77 Astray What is meant by going astray 555 Their miserie that so doe ibid. An aggravation of their miserie 556 Causes of mens going Astray ibid. Signes of a lost sheepe 557 Attire Eleven reasons against vain Attire in women 603 604 Foureteene wayes by which Attiring of our selves becomes vicious 605 B BAbes Why most are Babes in religion 228 Speciall duties of new borne Babes 229 What Babes by nature should teach men in grace ibid. Backe-biters Vide Evill-speakers or Whisperers 215 216 Behold The diverse acceptation of the word 274 Beleeve Vide Faith Beleevers They onely have benefit by Christ 154 We may be said to beleeve five waies 156 What it is to be a true beleever 290 In how many things it is seen ibid. c. It s excellencie 625 Helpes to it ibid. Rules for a right trusting in God 626 It is by Christ that wee beleeve in God and that for divers reasons 157 Birth Borne The necessitie and hoâ—â—ur of our new Birth 32 Why repentance is called a new birth 184 We had need often to be put in mind of our new Birth 185 Lets of it with excellent uses thereof ib. Bishop The word expounded 566 Christ excels all other Bishops in ten respects 561 All are happy that live under the charge of such a Bishop 567 The duties of such as be under his charge 568 Blesse Blessing How man blesseth God how God man how man blesseth man 29 30 Divers kinds of Blessings 688 When we blesse indeed and wherein it stands 688 689 Godly men inherit the Blessing many wayes 694 In this life three wayes ibid. c. What we must do to get Gods blessing 695 How godly men may grow in the comfort of Gods Blessing 696 Bloud The benefits flowing from Christs Bloud 21 This his Bloud diversly taken 145 Why shed ibid. Why this is most urged ibid. c. The uses of it 146 The preciousnesse of it ibid. What makes it so precious ibid. Bowels What Bowels of mercy doth import 183 When they are right 684 Motives to affect the having such Bowels 685 Brother Brotherhood How we should expresse our love to the Brotherhood 477 In what respects godly men are Brothers 178 478 680 Reasons perswading to love as Brethren 680 With what kind of love we are to love the Brethren 681 Rules for Brotherly love 682 Build Builders Meanes to build up a Christian 260 Causes why men are so little edified 261 How farre wicked men may be said to be Builders 295 296 The causes why many great and learned are oft times Destroyers rather than Builders 296 How Builders that is Churchmen refuse Christ 298. and how Christ refuseth them 299 C Calling It is a matter of great weight to shew a good warrant for our Calling 2 3 Seven sorts of men transgresse about their Calling 3 Those sorts of lusts which must be hatefull to us after our Calling 114 Eight reasons why we should avoid lusts after our Calling ibid. How many waies God calleth us 119 120 What our effectuall Calling is 120 Why our conversion is termed our Calling ibid. How a true Calling may be discerned ib. Seven things which we are called to 121 Three sorts of Calling 1 personall 2 naturall 3 supernaturall 334 335 Distinction of Callings 335 Foure things in the order of working in our Callings ibid. Eight signes of effectuall Calling 336 Five rules to shew us how to walk worthy of our Calling ibid. The danger of such as refuse their Calling in eight things 337 Of the C. of the Gentiles in generall 345 Why Christians should be affected with the consideration of their Calling 689 The Calling of a Christian is a hard Calling 690 The necessity of knowing our Calling ib. By what meanes 691 Ceremonies About taking and giving scandall in the use of Ceremonies 436 Chastity twofold 1 of body 2 of mind 594 Chastity must be as well in married persons as in single 595 Motives to Chastity 596 It is specially charged upon the woman ib. Preservatives of Chastity ibid. How a chaste wife may be discerned 597 Christ. The benefits flowing from his bloud 21 22 His generation and ours how unlike 31 In three things wee should learne of Christ to carry our selves towards God as our Father 31 Christ hid till his second comming in sixe respects 69 Seven signes of his love in the sparkle 71 Seven more in the flame ibid. The word Christ is a word collective 144 His bloud precious 146. c. He is said to be a Lamb in sixe respects 147 Christ manifested five wayes 152 Beleevers onely have benefit
cloake of malice five wayes 470 How Christian Libertie is a cloake of malice in things indifferent 472 Cases in things indifferent wherein Christian Libertie is vilely abused 473 Life Live How we may live like Gods children 13 A religious Life is the best Life 541 Naturall Life but a meane thing in divers respects 649 The degrees of a spirituall Life 650 Whence it hath its originall even from God and that in three respects 651 Divers things nourish this spirituall Life 654 It differs from eternall Life in many wayes 657 Mans Life is grasse 193 Excellent uses of it 193 194 What we must doe to attain eternall Life 661 A Christians helps hereto 662 Sixe signes of it 663 Five properties of it 664 What duties this Life should imprint in us ibid. For what reasons men should take off their affections from the love of this Life 698 699 In what cases some men may be in love with this Life 702 Mans Life short in what respects and why 705 The uses of it 706 Light The acceptation of the word Light 342 Gods servants are brought into great Light ibid. Excellent instruction and consolation drawne from it 342 343 In how many respects the Light of the godly is called A marvellous Light 343 344 Excellent uses thereof 344 Love Seven signes of the Love of Christ in the sparkle and seven more in the flame 71 What we must doe to get that Love 72 Seven things to be observed to keepe our hearts in this Love ibid. Christs Love to the godly 332 How many wayes the people of God are Gods only beloved ones 361 How to preserve this Love ibid. How we should shew our Love to the Brotherhood 477 Nine signes of unfained Love 180 The impediments of brotherly Love 181 Seven signes of fervent Love 182 Nine causes of the want of it 183 What to doe that we may have and hold it ibid. Reasons to perswade to the Love of the Brethren 680 With what kind of Love we ought to love them 681 Rules for it 682 Three caveats to be looked unto in loving our Brother 683 Lusts. The sorts of Lusts which must be hatefull unto us after our Calling 114 Eight reasons why we should avoyd Lusts after our Calling ibid. Foure preservations against Lusts 115 Lusts how to be avoyded 362 Three differences of Lusts in the godly and wicked 363 Helpes to avoid them ibid. Lusts are fleshly in divers respects 365 How Lusts hurt the soules of godly and wicked men both 366 How we may get victory over our Lusts 387 How we may know that we have gotten this victorie ibid. M MAdnesse Signes of spirituall Madnesse 460 Magistrates They are to be submitted to 424 This submission hath in it sixe things 425 Objections against it answered 427 428 We must be subject to all sorts of Magistrates 428 429 In what things Magistrates are not to be obeyed 431 In what matters Ecclesiasticall Magistrates have no power ibid. In what he hath power 432 Whether we must obey Magistrates in things unlawfull 437 Divers motives in God to move man to the obedience of Magistrates 438 Excellent uses of the point 439. c. In what cases not fit to complaine to the Magistrates 529 Malice It s acceptation 203 Signes of it and reasons against it ibid. Remedies 204 Aggravations of it ibid. Men may use the libertie as a cloake of Malice five wayes 470 Man He is but grasse 193 194 c. His glory vaine in sixe respects 196 What his true glory is 197 Manifest Manifestation Christ manifested five wayes 153 We must shew our affection to this his Manifestation foure wayes 153 154 Marriage Sixteene motives for man and wife to live together quietly and comfortably in Marriage 576 Masters The originall of Masters 492 Signes of good Masters 493 Reasons against frowardnesse in Masters 494 Signes of good Masters 495 Meditation Rules for Meditation 289 Meeknesse It is shewed in foure things 330 What things are requisite to Meeknesse 613 Motives to it ibid. c. Helps to attaine to Meeknesse 616 Mercy Gods Mercy abundant 32 33 It ought not to be any cause of libertie either to the godly or wicked 33 Whether the Lord shewes any Mercy to the wicked 33 34 Shewed foure wayesâ— 331 What sorts of people God will not be mercifull unto 352 What wicked men in particular are not under Mercy 354 Why many obtaine not Mercy 355 Foure properties of Gods Mercy 356 It is tender many wayes ibid. It is free many wayes ibid. c. Eternall 357 Nine effects of it 358 Excellent uses of it 358 359 Helps to obtaine mercy 359 What Bowells of Mercy doth import 683 Milke The word called Milke in many respects â—30 Excellent uses thereof 231 â—32 Mind Vide Unitie Our Minds must be rightly ordered 6â—4 For what reasons we ought to be all of one Mind ibid. Minister This word Minister sounds Servicâ— 89 Miserie All Miserie referred to 〈◊〉 heads â— of 〈◊〉 â— Of 〈◊〉 3. Of adversities 4. Of death 77 The remembrance of our past Miserie is profitable in sixe respects 338 Mortification None but mortified Christians are true Christians 536 Repentance for sin doth in divers respects kill a man 538 Signes of Mortification 539 Men truely mortified shall live happily 540 N NAme Of a good and evill Name Vide Report Nature The naturall condition very miserable many wayes 608 New Newnesle The necessitie and honour of our New birth 32 The meanes of the New birth 34 The lets ibid. Foure signes of it 35 Uses of it 35 36 Speciall duties of such as are new borne 229 Priviledges of such ibid. Speciall-signes of a New heart 415 A New behaviour discovered divers wayes 416 Why repentance is called a New birth 184 Why we had need to be put in mind of our New birth 185 Lets of it ibid. O OBedience What the causes of it with sixe rules for it 19 Motives to it 20 Of obedience in wordâ— ibid. Our Obedience must be the Obedience of children in sixe respects 113 Our Obedience to God a speciall signâ— of his feare 482 Sixe things required to 〈◊〉 sound Obedience 588 The extent of our Obedience in respect of times truths places and persons 176 177 How 〈◊〉 may know their Obedience to be right 177 In 〈◊〉 things the Spirit worketh 〈◊〉 Obedience ibid. P PArents How many wayes children are infected by the traditions of their Parents 142 Why they are so infectious ibid. Seven rules for Parents ordering their children ibid. c. Passeover The manifold passages concerning the sprinkling of the Passeover expounded 25 26. c. Patience It is to be shewed foure wayes 331 People Many sorts of People in Scripture 346 Why wicked men are said not to be a People ibid. Who are not Gods People 347 Men are Gods people three wayes 348 The miserie of those that refuse their calling to be Gods People 337 How Gods people excell all others 349 The uses thereof 350 Rules for Gods People
16.8 Or else in respect of the second table 2. Defects in the manner of doing righteously and so 1. In generall 5. waies Many defects in Gods worship How the 〈◊〉 comâ— 5 to be diseased The diseases of the soule are grievous many wayes Why many feel not the diseases of their soules Wherein Christs healing excels for our comâ—ort Ezek. 36. Hâ—s 14.2.3 Esay 19 2â— Jer. 17.14 What we must doâ— to be healed of Christ. Psal. 147.3 Esay 57.15 18. Gal. 6.14 Rules for such as desire Christ to heale or help their bodily griefes What is meant by going astray The misery of such aâ— goe astray â—ppears in divers râ—spects Aggravations of their misery 〈…〉 mens 〈◊〉 asâ—ray Esay 16 1â— Job 12.28 Signes of a lâ—sâ— sheepâ— Divers things that give hope of curing to such as be out of the way 〈…〉 〈…〉 The time of returning 〈…〉 returning 〈…〉 against dâ—vers the 〈◊〉 aggravations against divers that returned 〈…〉 of lost 〈◊〉 do 〈…〉 The meanes of returning 〈…〉 〈…〉 Qâ—â—st 〈…〉 What attributes are given to Christ as a Shepheard Christ is one Shepheard He is the true Shepheard He is the good Shepheard 1 Tim. 1.13 16 1 Cor. 9 10 11 Hee is the great Shepheard and that in divers respects The happinesse of such as live under this Shepheard appeares in ten particular priviledges Cant. 1.7 Zach. 11 9.10 Explanation of the tearme Bishop Christ excels all other Bishops in ten respects Such are happy that live under the charge of this Bishop Duties of such as be under the charge of this Bishop Generall scope Note Sixteene motives fâ—r man and wife to live quietly and comfortably together Use. Five speciall causes of disorder betweene man and wife Helps for man and wife to attain an orderly and quiet life Reasons to prove that women ought to be taught their duties as well as men Why the Apostle is so large in setting down wives duties What thingâ— are imported by often repeating of them Note Eight reasons why Wives ought to be subject Why the Apostle chargeth wives only with subjection In what things they are to be subject The maner how they must submit In what cases the wife ought not to subjâ—ct her selfe Particular sins of the wife again subjection Divers waies of winning men Note Causes oâ— revolting in many are divers Nine signes to know whether we be won effectually Sixe things required to sound obedience Divers kinds of winning Note What a Minister must doe to win soules To be won what it imports Note Why all are not converted at once Divers waies from God to further our salvation Doct. 1. By what meanes we may win wicked men in our conversation What things a wife must especially practise to win her husband Note Use. In what respects godly men are said to be pure Note Motives to chastity Preservatives of châ—stity How a chaste wife may be discerned Reasons why wicked men are sinitten with a serviâ—e feare Feare two 〈…〉 Reasons why we ought to expresse this fâ—â—re of God in our conversation By what waies we must shew this feare of God By what waies we are to expresse this feare of God towards men What sorts of men have not Gods feare Wherein wives shew their fear of their husbands Elâ—vâ—n reaâ—oâ—â— against vâ—ine â—ttâ—re in â—omen Foureteene waies by which appâ—râ—ll or dressing our sâ—lâ—â—s becomes vicious Whâ—t the man of the â—eart iâ— His originall Whâ—râ—in he eâ—cells the outward man His naturall condition very miserable many wayes Especially in his workes which are abominable By what means the man of the â—eart may be menâ—ed How we may know when the man oâ— the heart is right Not◠〈…〉 Note What things are requisite to meâ—knesse Motives to meeknesse Oâ—iousnesse of frowardnesse from the cause and effects of it Helps for the attaining of quietnesse and meeknesse Rules for our practise so as God may bee pleased with 〈◊〉 Two singular vertues in a good example When an example binds In what things Antiquity is ill pleaded In what cases respect is to be bad unto old times Use. Signes of such as trust in God Reasons proving the excellency of this trusting in God Admirable effects of this trusting in God Helps to attain this grace of trusting in God Rules to be observed in our right trusting in God Vid 1 Tim. 5.5 Ier. 49.11 Note Doct. Gaâ—ly women daâ—gâ—ters of Sarâ—h three waâ—es What things mar a good action How we are said to do well Reasons why we 〈◊〉 alwaies to be doing well Causes of amazement in wives Why Husbands duties are noted in the last place Moâ—â—vâ—◠〈◊〉 persâ—ade Husbands to be carefull of their duties What things cohabitatâ—â—n doth import In what cases it is 〈◊〉 full for the husband to be absent Whether separation from bed and brood be lawfull Cases of nullitie Concerning divorce what rule is to be observed Excellency of divine knowledge in many respects Means to give power to our knowledge What this dwelling with knowledge imports How many waies husbands honour their wives In what things women are more fraile than men Hâ—w godly men come to be heires Wherein the greatnesse and glory of our adoption appeareth What kind of persons we must be to attaine this adoption Marks of Gods heirs and adopted children How Gods â—eires must carry themselves Naturall life but a meane thing in divers respects Degrees of spirituall life The originall of this life It hath its originall from God three waies The nature of it consists in a saving knowledge or celestiall light Which knowledge must have these properties and effects in it Divers things nourish this life This life differs from eternall life many waies 1. In respect of place 2. In respect of the means that preserve this life 3. In respect of the company 4. In respect of the quality of the life it selfe 5. In resect of the effects of life in â—â—ch degree 1. For righteousnesse 2. â—â—r peace 3. For joy Whâ—t men must dâ—e to attaine this life A Christian hath many helps to attaine it Signes of this life are six Properties of this life are five What duties this doctrine should compell godly men to practise Grace manifold What is meant here by grace Two wayes considered What it excludes What it includes What priviledges follow on such as enjoy Gods grace Men trâ—nsgresse against the grace of God many wayes Godly men and women are heires together many wayes The excellency of prayer appeares in many respects Fâ—om whence the sorts and difference of Prayer doth arise Prayer may be hindred seven waies in the hearing of it How it is interrupted in the making of it Five things of singular use to keep us quiet in trouble Note For what reasons we ought to be all of one mind Helps unto unity of mind 2 Pet. 1. ult Aggravations against discord in opinion Many are the ill causes of dissenting In what things we may not be of one minde with the Church of Rome Wherein â—e expresse our compassâ—on The motives or reasons to perswade us to it Who are brethren Reasons to perswade us to love as brethren With what kind of love we are to love the brethren Rules to be observed that brotherly love many continue Either such things we are to avoid Or such things we are to practise How to order our selves towards our brethren in case of sinne against God or trespasse against us Three caveats to be looked unto in our loving of them What things bowels of compassion or mercy import When our bowels of mercy are right Motivés to be pitifull What things are comprehended under courtesie Divers kinds of blessing When we blesse in deed Wherein particularly For what reasons â— Christian should be much affected with the conâ—ideration of his calling Reasons proving the necessity of knowing our calling and assurance By what means a Christian comes to know his calling Divers sorts of Christians Causes why many weake Christians know not their calling Note Godly men doe inherit blessing many wayes 1. From men 2. From their own consciences 3. From God and that divers wayes In this life godly men have Gods blessing three wayes What we must doe to get Gods blessing How godly men may grow in the comforts of Gods blessing Note Note For what reasons men ought to take off their affections from the love of this life In what respects the vanity of earthly things appeare Men have no reason to be in love withearthly commodities and that for divers causes In what cases it may be lawfull for some persons to be in love with this life What such must doe to prolong their life What daies are evill in respect of wicked men Wherein godly mens daies are evill Great difference betweenâ— the evill daies of wicked and godly men Evill daies common to wicked and godly men 2 Sam. 19.36 What are good daies in generall In particular there are divers sorts of good daies to the godly Mans life is short In what respect it is short Causes why most mens lives are so short Uses