and yet become grieuous to men by their vile offenses Thirdly vnfruitfull Christians which lie in a continuall barrenness whose ground is alwaies fallow haue but little consolation from hence for though they are better than the former in that they are not openly wicked yet they fall short of their duty heer because they do not more effectually shew forth the graces of Christ. And that there may bee a healing of this error they must mend first their ignorance and pray to GOD to teach them to profit secondly their slothfulnesse rowzing vp themselues to more zeale of good works and care to answer the opportunities of well-doing Vse 2. Secondly for instruction All that loue the Lord Iesus should hence be perswaded to increase in all care of well-dooing and study how to shew forth the light of their workes before men and the rather because 1. They haue receiued such singular mercy from the Lord. 2. They shall heerby glorifie their heauenly Father and make Religion to be well-spoken of Phil. 2.15 16. 2. Thes. 3.21 and put to silence the ignorance of the foolish we should be as tender of the honour of our profession as of our owne honour 3. They shall heerby wonderfully establish their owne harts in the assurance of their calling and election 1. Iohn 1.5 6. 2. Pet. 1.5 to 10. and much increase their owne contentment and joy in the Lord 1. Cor. 15.58 4. They shall haue a full and plentifull reward in the day of the Lord Rom. 2.7 8 9 10 11. 5. The hearts of their Teachers shall bee heerby filled with ioy when they see they haue not laboured in vain Phil. 2.16 2. Cor. 3.1 2 3. Of him that c. In the third place it may bee heer considered of why those vertues shewed forth by Christians are yet called the vertues of Christ. For answer whereunto we may be informed that they are the vertues of Christ in diuers respects First because they are such vertues as are had onely by such as bee in Christ by effectuall calling for all the Wicked are strangers from the life of God Secondly because they are receiued from the Spirit of Christ of his fulness we haue all receiued these graces Iohn 1.14 Eph. 1.21 Thirdly because they are shewed forth for his glory All our gifts and seruices are deuoted to the glory of Christ as they are in him so they are for him Lastly I think they may be called the vertues of Christ because they resemble his vertues as the picture of a man is called by the name of the man himself And the consideration heerof should the more incite vs to the care of these vertues seeing wee are heer to follow no worse a patterne than the example of the Lord Iesus himself and withall we should be the more humble when wee haue had and done all we can seeing we haue nothing but what we haue receiued And since all should be for his glory we haue reason to say at the best Wee are vnprofitable seruants And withall it should comfort vs against the sense of our infirmities to consider how weak soeuer wee haue been yet our gifts are acknowledged for the vertues of Christ himself and by the benefit of Christ's intercession are accepted of God as if they had bin found in the person of Christ himself Thus of the third point He that hath called you The fourth thing to be noted is this Periphrasis heer giuen of Christ. In stead of saying the vertues of Christ hee saith the vertues of him that called you which he doth of purpose to exalt the praise of the gifts of God in our calling and partly to shew that we enter vpon the possession of the former prerogatiues the most of them when we are called by the grace of Iesus Christ and partly thereby guiding vs to the knowledge of that work of God which may assure vs of our interest in the former prerogatiues All which shewes that we haue great reason seriously to study the doctrine of our calling by Iesus Christ. Calling is either personall or naturall or spirituall or supernaturall The personall calling is to some office the naturall to the exercise of some morall vertue the spirituall or supernaturall is to Christ calling vs to seek happinesse and blessednes in him This is heer meant And so the calling of a Christian is to bee reckoned among the gifts or endowments God bestowes vpon his people which that wee may distinctly vnderstand according to the order of them there are seuen gifts of God First vocation by which he calls men out of the world into the Church Secondly iustification by which he forgiues the Called their sins and clothes them with the rich Robe of Christ's righteousnes Thirdly sanctification by which he qualifies their nature with all heauenly gifts necessary for their saluation Fourthly adoption by which hee acknowledgeth and receiueth them for his sonnes and heirs Fiftly Christian liberty by which hee frees them from all things that might hold them in bondage or in a seruile condition as from the rigour and curse of the Law from the dominion of sinne from the burden of Moses ceremonies and humane traditions and from those seruile fears in God's seruice bred by the spirit of bondage Sixtly consolation by which he keeps them in this happy condition which hee performeth three waies 1. By defending them against all aduersaries 2. By deliuering them out of their many troubles in their militant estate 3. By bestowing vpon them the gifts of perseuerance to the end and for euer Seuenthly temporall blessings by which hee furnisheth them for this present life The six first of these are gifts principall the last is but accessary The three first are the chief gifts and the three next are such as arise out of the first Now this work of calling men into the church is either externall or internall By the externall men are called into the visible Church by the internall men are cald into the inuisible Church And that we may conceiue of this distinctly in respect of calling all men may be cast into foure companies First some are not called at all any way by the Gospell as many of the Pagans c. Secondly some are called onely externally as those in Mat. 20. Many called but fewe chosen Thirdly some are called internally onely as the thief on the Crosse. Fourthly some are called both internally and externally so the Elect of God for the most part and ordinarily It is the last sort of men that are vnderstood heere Now that this work of God calling vs may in the order of working bee more cleerely vnderstood we may conceiue it thus The first cause is Gods loue of men his kindnes and loue to men as the Apostle calles it Tit. 3.4 First that God conceiues in himself a compassionate loue of man lying in his extreme naturall distresse Secondly Christ then as Mediator laies the ground of this calling and
it is profitable to all things 1. Tim. 4.8 And these workes must needs be accounted good works for they are dear works the bloud of Christ was poured out that wee might bee clensed from dead works to serue the liuing God Heb. 9.14 Thirdly all works of repentance all that a Christian doth about his humiliation or reformation are euangelically good works as if he confesse his sinnes and doo execution vpon his sinnes if hee make satisfaction for his trespasses to men if he reform himself or his houshold or his charge these and the like are all good works 2. Chron. 19.3 Fourthly to suffer for a good cause is reckoned in the number of good works as to forsake father or mother house or land wife or children liberty or life for Christ's sake and the Gospell it is in the number of those good things shall haue good reward Mat. 19.29 Ier. 31.16 Ruth 2.11 12. Fiftly works of mens particular callings whether in the Common-wealth or Church or family or any vocation or trade of life so workes of Iustice are good workes and to obey Magistrates is called well-doing verse 14 of this chapter so to preach the Gospell is a good work 1. Tim. 3.1 So in the family for parents to bring-vp their Children well is a good work 1. Tim. 5.10 yea the labours of seruants in the family are such workes as shall haue reward of God as well as workes of piety Esay 6. Col. 3. Sixtly works of mercy are good works whether it be spirituall mercy to instruct admonish or reproue or comfort Psalme 140. or whether it bee outward mercy in giuing lending visiting defending the poore or the like All confesse these to be good works Act. 9.16 But that almes may be a good work these three rules must bee obserued First that it be giuen of goods well gotten else no good workes Secondly that hee that giues it haue a good eie to distribute where there is need for to keepe a good house and to entertain ruffians and drunkards and gamesters is not a good work nor hospitality because heere is not a good eie Thirdly almes must bee giuen for a good end not for the praise of men or to merit thereby Mat. 6. Thus of the kindes of good works The questions follow Quest. 1. How can any workes done by any man in this life bee accounted good seeing there is none that liueth and sinneth not yea al our works euen the workes of the most righteous are as a menstruous cloth Esay 64.6 For answer heereunto I say It is true that if God looke vpon the best works of the most godly in this life and examine them by the rigour of his couenant which he called His couenant of works then no flesh liuing can haue cōfort of his works but all will appeare lothsom as a menstruous garment But the works of the beleeuing Christiās are otherwaies to be considered of For First they are tryed by the couenant of grace by the benefit of which couenant hee is deliuered from the rigorous perfection of the Law and his vprightnes is accepted in stead of perfection he is now no more vnder the Law but by God's grace acceptation his works are taken as if they had been perfect Secondly he hath the benefit of Christ's intercession who presenteth his works before God couering the euill of them and tendering them to God who accepts them for the loue hee beares to his Sonne and thus we read in Scripture that Christ presents the praiers of the Saints Besides that the Christian may not think too vilely of his works but be comforted in the Lord concerning them let him further consider these things First that his good works haue the Spirit of Iesus Christ which is in him for the Fountaine of them 1. Cor. 12.11 Esay 26.12 Secondly that the bloud of Iesus Christ was shed not onely for his iustification but also for his sanctification Heb. 9.14 Thirdly that though his works are not good effectu yet they are good affectu they are good in desire his desire was to haue them as good as God himself did require And this God is pleased to accept as if the work were perfectly done Quest. 2. What are works good for in that they are called good works Answ. I answer first affirmatiuely they are good 1. To testifie our thankfulnes to God for all his benefits in respect of which wee are debters vnto God Rom. 8.12 2. To assure the truth of our faith as the fruits of faith Mat. 7.17 1. Tim. 1.19 Iames 2. 3. To witnes our election and to make our calling sure 2. Pet. 1.10 4. To discharge our duty of obedience vnto which we are bound euen in the couenāt of grace 5. To further the edification of our brethren whom we help both by example and by well-doing to them 6. To winne wicked men to a better estimation of our Religion and to stop their mouthes as heer so verse 15. 7. To glorifie God as is in this place mentioned 8. They are good to make vs capable of rewards from God in heauen Heb. 10.36 Rom. 2.7 8. yea and in this life too 2. Tim. 4.8 Secondly I say they are not good 1. To iustifie vs before God as it is at large prooued by the Apostle in the Epistle to the Romans and Galatians onely they are good to iustifie vs before men Iames 2. 2. Not to merit or deserue heauen by them mens euill works doo merit punishment for the wages of sinne is death but our good works cannot merit both because the Scripture denies it expresly Eph. 2.8 as also to omit other reasons because the nature of merit casteth away our works for there must be three things in a work that must merit First it must bee a free work that was not due by any debt whereas our works are a part of our duty and we owe more to God than we can doe Luke 17.9 Rom. 11.35 Secondly the worke that should merit must bee profitable to him of whom we would merit but no goodnesse of ours can reach to God to profit him Psal. 16.3 Iob 22.2 Thirdly the worke that must merit must be of equall value with the thing that is giuen for it but neither our sufferings nor our deedes in this life can be worthy of the glory that is to bee reuealed Rom. 8.18 and therefore is eternall life called The gift of God Rom. 6.23 The vses follow and are especially for Instruction for this doctrine of good works should teach vs First to take notice of this doctrine and as we are carefull to beleeue so to be carefull to maintain good works and hereby to confute the malicious Papists that falsly charge vs to deny and disgrace good works Tit. 3.8 14. Secondly euery man should bee ready to doe good works yea to euery good worke since they are required of God and are so many waies good and serue vs for such excellent vses Yea wee should be zealous
Prouer. 13.19 And whereas there is no peace to the wicked the righteous is at peace with God with Angels with the creatures and with all godly men Fourthly because it is the most durable life for the fear of the Lord prolongeth the daies but the yeers of the wicked shall be shortned Pro. 10.27 30. The way of righteousnes is life and in the path-way thereof is no death Prouerbs 12.28 As a whirl-winde so is the wicked seen no more but the righteous is an euerlasting foundation Prouer. 10.25 Fiftly because it is a life that ends the best of all mens liues for the wicked is driuen away in his wickednes but the righteous hath hope in his death and great hope too hauing the promises of a better life and so much glory as the eye of mortall man neuer saw nor ear of man heard nor came into the hart of a naturall man Pro. 14.32 1. Tim. 6. 1. Cor. 2.9 Sixtly because righteousnes is more proper to the soule What is riches or honour or any outward thing to the soule of a man or what shall it profit a man to prouide for the whole world to be his estate if hee prouide not grace for his soule Riches profit but the outward estates of a man whereas righteousnes profits the man himselfe And therefore Adam's losse was greater in losing his innocency than in losing of Paradise What can it profit a man to haue all other things good about him if he be not good himself Vse The vse should bee first for triall Men should throughly search themselues whether they be indeed righteous men and the more carefully should they search because the most righteous on earth haue their many ignorances and frailties There is no man but sinneth daily and in many things and besides a man may attaine to some kinde of righteousnes and yet not enter into the Kingdome of heauen as there is a generation that are pure in their owne eies and yet are not clensed from their sinnes And the Pharises had a righteousnes that had many praises they gaue alms and fasted and praied long praiers and did that which was warrantable in respect of the Law outwardly and yet if our righteousnes exceed not the righteousnes of the Scribes and Pharises we cannot enter into the Kingdome of heauen Quest. But how may a man knowe all his infirmities notwithstanding hee bee truely righteous and haue such a righteousnes as doth exceed the righteousnes of the Scribes and Pharises Ans. For answer heerunto I will cast the signes of a righteous man into two ranks First such as describe him in himself secondly such as describe him in the difference from Pharisaicall righteousnesse The signes that describe him in himself either appeare vpon him in his infancy or in his ripe age In the very infancy of the iust man euen when God first changeth his heart and clenseth him and raiseth him vp to liue righteously there bee diuers things by which hee may discern the truth of his sanctification as First by the dissoluing of the stoninesse of his heart When God comes effectually to clense a man hee takes away the stony heart out of the body and giues him a heart of flesh he may feele his heart melt within him especially when hee stands before the Lord when the Lord is fashioning of him for himself by his Ordinances Ezech. 36.25 26. Hee hath a new heart that hath not a stony heart Secondly by the rising of the day starre in his heart The Father of lights when he reneweth the heart of a man causeth a sudden heauenly light as it were a starre to shine in the vnderstanding by vertue of which men see more into the mysteries of Religion in that first moment than they did all the daies of their life before This is that new spirit the Prophet speaks of Hee that sate in darknes before now sees a great light he sees and wonders at diuine things in Religion whereas before hee was a sot and vnderstood nothing with any power or life and by the comforts of this light he can heare as the Learned vnderstands doctrine in a moment which before was altogether harsh and dark vnto him 2. Peter 1.19 Ezechiel 36.28 Psalm 119.130 Mathew 4.16 Esay 50.4 Thirdly by his vehement desire to righteousnes or after righteousnes Mathew 5.5 Which hee shewes many waies as by the loathing of himself for his want of righteousnes and for all his wayes that were not good Ezech. 36.35 and by his estimation of righteousnes aboue riches all worldly things Psalm 3.8 9. and by his affectionate enquiry after directions for righteousnes Men and brethren what shall we doo to be saued Acts 2.37 and by his longing after the Word of truth by which he may learn righteousnes Fourthly by his estimation of righteousnes in others he honours them that fear the Lord as the onely Noble Ones all his delight is in them and he loues them and longs after them for righteousnes sake Fiftly by the couenant he makes in his heart about righteousnes he not onely consents to obey Esay 1.19 but hires himself as a seruant to righteousnes resoluing to liue to righteousnes and spend not an houre in a day but a life in the seruice of righteousnes Rom. 6.13 18. And as the righteous man growes more strong and better acquainted with God and his Ordinances and the works of righteousnes other signes break-out vpon him which doo infallibly prooue the happinesse of his condition such as are First vexation in his soule at the wickednes and vnrighteousnes of others 2. Pet. 2.8 Secondly reioycing with ioy vnspeakable and glorious when he feels the comforts of GOD's presence and begins to see some euidence of Gods loue to him in Christ 1. Pet. 1.9 Thirdly the personall and passionate loue of the Lord Iesus Christ the Fountain of righteousnes though hee neuer saw him in the flesh esteeming him aboue all persons and things 1. Peter 1.9 Phil. 3.8 9. longing after his comming with great striuings of affections 2. Cor. 5. 2. Tim. 4.8 c. Fourthly flourishing like a Palm-tree when he is planted in the House of the Lord and enioyes powerfull means in the House of his God growing like the Willowes by the water-courses Psalm 92.12 13. and 1.3 Fiftly resolution to suffer any thing for righteousnes sake Mat. 5.12 so as hee will forsake father or mother house or lands yea life it self rather than forsake the truth and the good way of God Mat. 16.23 Mark 10.29 Sixtly he liues by faith The iust liues by faith In all estates of life he casteth his cares and himself vpon God trusting on the merits of Iesus Christ and is in nothing carefull but patiently waits vpon God Gal. 2.2 Heb. 10.38 Gal. 3.11 And thus he is described in himself Now his righteousnes is distinguished from the righteousnes of the Scribes and Pharises by diuers signes and marks as First in the ends of it
and soundly grounded in our particular assurance of Gods fauour in Iesus Christ and our owne eternall saluation Heb. 6.11 Col. 2.6.7 And for the exercise of faith wee should striue to learn euery day to liue by faith in all the occasions of our life spending the remainder of our liues in the faith of the Sonne of God holding fast our confidence and not withdrawing our selues Heb. 10. Gal. 2.20 Yea wee should striue to bee examples one to another in our faith in GOD 1. Tim. 4.12 Thirdly wee should abound in loue one to another and towards all men This the Apostle praies earnestly for and this we should shew by all diligence in preseruing peace and vnitie amongst ourselues so as there should be but one heart minde amongst vs. To this end bearing and forbearing supporting one another we should grow also in the tendernes and hartines of our affections one after another longing one for another and delighting one in another yea our loue sholud grow euen in seeking to enlarge our acquaintance with such as feare God but especially in the labour of our loue to doe good to such as feare God should we grow c. Fourthly we should grow in mercy and that both in the bowels of pity and in the abundance of the fruits of mercy Col. 3.12 2. Cor. 8.2 7. and 9.11 Iames 3.18 Fiftly we should grow in patience and meeknes and lowlines of minde Patience should haue his perfect work and it wonderfully would become vs if we could increase in the image of Iesus Christ for meeknes and lowlines To be free from passions and pride oh how it would adorne vs It is that one grace Christ so much vrgeth vpon vs and was most eminent in himselfe Math. 11.29 Iames 1.4 Sixtly We should grow in praier and the gifts that concerne our communion with God wee should labour to be mighty and powerfull in prayer able to wrastle with God himselfe and ouercome him as Iacob did and to this end wee should pray alwaies and learne to pray all manner of praiers in all things making our requests knowne to God with supplication especially we should striue to abound in thanksgiuing to God in all things giuing thanks This is the greatest honor we can doe to God 1. Thes. 5.18 19. Philip. 4.7 Psal. 50.23 Col. 1.11 Ephes. 6.18 2 Cor. 4.15 Seuenthly We should grow in the contempt of the world and the lesser estimation of the things of this life we should striue more more to expresse a mortified conuersation vsing the world as if we vsed it not setting our affections on the things that are aboue and hauing our conuersation in heauen confessing our selues to bee strangers and pilgrims and with all eagernesse embracing the praises of a better life Hebrewes 11.13 Philip. 3.20 in nothing being carefull Philip. 4.6 hastning to the comming of Iesus Christ 2. Pet. 3.11 Eightthly We should exceedingly striue to grow in the holy reuerēt vse of gods ordinances striuing to come with more feare and sence of the glorious presence of God This is a wonderfull hard lesson and little heeded of the most Oh that we could get it to serue the Lord with feare and to reioyce but yet with trembling Oh blessed is the man that can feare alwaies and work out his saluation with feare and trembling Ninthly There is another gift we should grow in and it is maruelously necessary and comely and yet extremely neglected and that is vtterance of which the Apostle makes mention in his short Catalogue 2. Cor. 8.7 vtterance I say to be able to speake one to another with profit and power in the things of the kingdom of God This is an admirable grace and such as attaine it and grow in it how precious are they amongst the Saints Tenthly In that 2. Cor. 8.7 you may see two other things we should increase in The one is in all diligence we should more and more euery day cast about how we might take more paines to doe good and be more profitable to others and for our owne soules we should increase our paines Eleuenthly The other grace we should grow in there mentioned is the loue to our teachers as God abounds towards vs in the profit of their paines so we should grow in affection to them till we get that singular loue of them which the Apostle speaketh of 1. Thes. 5. Twelfthly Now ther is one thing more which being added would make vs wonderful compleat Christians glorious shining lights in the world that hold forth the life and power of the word in the midst of crooked peruerse multitudes of men and that is contentation Oh the gaine of godlines if we were settled and contented with that we haue and could learne of the Apostle in all estates to be content To haue the skill to want and to abound and yet by Christ to doe all things This would finish the glory of the whole frame of godlines and be like a crown to all other gifts and graces 1. Tim. 6.6 7. Philip. 4.11 12 18. Now for the third point namely the rules to be obserued That we may grow They may be referred to these heads First We must be diligent and conuersant in searching the writings of the Prophets and Apostles in the name of Iesus Christ as the chief cornerstone and then the promise is that our harts shall be so sweetned and seasoned with these diuine knowledges that God himselfe shall be with vs and dwell in our hearts as a holy temple and we grow more and more in acquaintance with God Eph. 2.20 21. Secondly We must bring so much sincerity to the grace of Christ and the vse of the meanes as to resolue to seek growth in all things as well as one setting our hearts wholy vpon the kingdom of God we must not goe about godlines with a diuided heart we must grow vp in all things or else in none we shall not prosper if we be false-harted in any part of Gods seruice Eph. 2.15 Thirdly We must in all things depend vpon God and seeke to him by daily prayers for a blessing vpon our desires and the meanes and our endeuours For else Paul may plant and Apollo may water but it is God that must giue the increase 1 Cor. 3.6 Fourthly We must be carefull to imploy the gifts we haue and to practise as fast as we heare For to him that hath for vse shall be giuen but from him that hath gifts wil not vse them shall be taken away that which he hath Math. 13.11 Fiftly We must get an humble heart and preserue in vs the sence of our owne vilenesse and a lowly minde and conceit of our selues accusing our euery-daies euill waies before the Lord. For Gods promise is to giue more grace to the humble Iames. 4.7 Sixtly It is a great occasion of increase when a man doth Gods work with as much cheerefulnes as he can God loueth a cheerfull giuer and
will make all grace abound to them that striue to liue to be his seruants 2. Cor. 9.7.8 Seuenthly You must pray that your masters or if you will ministers may haue their harts enlarged and made fat and that they may come vnto you and conuert you with abundance of the blessings of the Gospel For if there be famine or scarcity and barrenness in Gods House you will not thriue well at home Rom 15.29 Eightthly We must take heed of al such things as hinder our growth as namely 1. Hypocrisie When men aduance a profession of Religion onely for carnall ends and seeke more the praise of men then of God These mens hearts will be fearfully blasted 2. Errors in opinion of strange doctrines 2. Pet. 3.17 18. Hebrews 13 c. 3. Spirituall pride 2. Cor. 12.6 7. For God giues grace to the humble Iam. 4.7 4. Headstrong affections as the passions of anger or the like these pull men back and hinder the growth maruelously 1 Cor. 3.2 3. Eph. 4.30.31 5. Liuing in places where we haue not powerfull meanes for our soules Eph. 4.13 For where vision failes they perish must needs faint and be starued in the famine of the word 6. Discord with such as feare God For if wee grow wee must grow vp in loue holding communion with the body of Christ Eph. 4.15.16 7. Domesticall vnquietnes and disorder For that will hinder not onely prayer 1 Pet. 3.7 but all other parts of piety 8. Worldliness This was the sinne did vndoe Demas 9. Sinister iudgement of our own practices in godliness when we are either iust ouermuch that is think too highly of what we do or wicked ouer-much that is thinke too vilely of the grace of God in vs or the good wee doe both these hinder Christians extreamely 10. The loue of any particular sinne For if once we dally with any corruption grace is dulled and the spirit of grace greeued and vexed in vs. Now for the fourth point we may know whether we grow or no by diuerse signes First if we be planted neere the riuers of water if the Lord make vs happy in liuing in such places where the means of grace aboundes and the ordinances of God florish in their life and power Psal 1.3 Eph. 4.13 Else if a good tree be planted in a dry heath far from water or raine no maruell if it grow not And when the Lord doth make the meanes plentifull hee doth vsually make his grace plentifull in so many as are ordaind to life Secondly and especially if we be conscionable in the vse of the means if wee measure to God in sincerity in hearing praying reading and receiuing the Sacraments c. there may be no doubt but God wil measure to vs in the plenty of his blessings if wee suck the milk of the word with desire we shall growe Wee need no more doubt whether our soules growe in grace if we can bring constant affections to the means than wee would whether the bodies of our children would growe if they haue good nurses and doo suck the breasts well Thirdly grace growes in vs as humility doth grow God wil giue more grace to the humble Iam 4.8 And look how we thriue and continue in true humility so we thriue in grace and contrariwise as pride and conceitednes growes in vs so doth true grace wither And the like may be said of meeknes which is a grace that orders the affections as humility doth the minde Fourthly we may try our growth by our loue to the godly the members of the mysticall body for the body of Christ increaseth in the edification of it self through loue As the loue of Gods children groweth or decaies in vs so doth grace growe or decay Eph. 4.15.16 This loue is the bond of perfectnes Col. 3.13 Fiftly we must try our confidence in God and the assurance of our faith For as grace growes so doo we growe more established and settled in God and the hope of his kingdome This is to abide in Christ and thus to trust in the LORD hath a promise of such a blessing as that man shal not wither Ier. 17.7 8. Sixtly we may discern our growth by the decay of taste in sinne and the world As the violence of temptation and the admiration of the pleasures and profits of this life go out of vs by the same degrees doth the holy Ghost get the victory and the Spirit settles the possession of grace in vs c. Seuenthly wee may discern it by our teachablenesse and honouring of prophecying when our Teachers according to their lines may bee inlarged and liue without suspicion or censure when we can beleeue them and rest in their testimony aboue the whole world 2. Cor. 10.15 2. Thes. 1.10 Eightthly wee may easily discern it by our constancy and frequency in good works either of piety or mercy or righteousnes either at home or abroad For to such as haue for vse it is certain more is giuen Mat. 13.11 Ninthly wee may knowe it by the frequency of our communion with God If the Lord daily dwell in vs or with vs and reueal himself to vs by the signes of his presence there is no doubt to be made of our growing The heart of a christian is Gods Temple and you may bee sure all prospers well in the Temple when the cloud sits there or often appears there Eph. 2.20 21. Vse The vse of this whole doctrine concerning growth may serue first for humiliation and so in many things First our hearts should smite vs for our ignorance There are many things of excellent fruit and praise which we haue not at all laboured in diuers of the twelue things before Secondly for our deadnes of heart and vnprofitablenesse of life which is aggrauated against vs 1. When God giues vs much means 2. When wee are insensible or at least incorrigible knowe all is not well and feel our selues to be lashed and yet mend not 3. When wee are slothfull and weary wil not stirre vp our selues nor receiue direction for the making vp of what is lacking to our faith or to any other gifts especially when wee are weyward and will go about rather than bee at the triall of direction or asking the way Ier. 31.21 3. Much more to such as are so farre from growing that they fall away and decline lose their first loue and what they haue wrought begin in the Spirit and end in the flesh This much vexeth God and is extremely dangerous to the parties Esay 1.4 Ier. 7.24 and 15.6 2. Pet. 2.20 But that this may not either pearce too farre or fall too deadly or flat vpon any that are guilty we must knowe there is a double declining or apostasie The one inward the other outward First the inward is when a mans heart is falne off from the care of godlinesse and the means of it and regards iniquity constantly being possessed of the raign of habituall hypocrisie and this
of two things Psalme 34. First thou must pray vnto him and make him thy refuge in all distresse Secondly and thou must put thy trust in him and then certainely thy face shall be lightned and thou shalt not be ashamed and I may adde two things more First Thou must loue his Word waiting vpon him in his Sanctuary Secondly and yeld thy selfe ouer to be his seruant and thou canst not faile to finde this goodness of the Lord. Fourthly It should inflame affection in the godly They should fall in loue with God Oh loue the Lord all yee his Saints Psalm 31.19 21 33. What can more draw affection then sweetnes of nature Fiftly It should perswade all Gods seruants to liue by faith and not through vnbeliefe in the time of affliction or temptation to dishonor god Why saist thou thy way is past ouer of God Or why sayst thou The Lord hath forgotten or will not forgiue Esay 40.27 49.15 16. Exod. 34.6.7 Sixtly It should kindle in vs a vehement desire to imitate so sacred a nature and continually to striue to be like the patterne in God for curtesie Eph. 4.32 kindness 2. Cor. 6.6 and all louing behauiour Colos. 2.12 1. Cor. 13.4 and easie to bee intreated Iam. 3.17 and loue to our enemies Luke 6.35 We should be followers of God Eph. 5.1 we should beare his image especially herein Col. 3.10 Seuenthly How should our hearts bee satisfied as with Manna when we feele this sweetnes of God to vs in particular either in the Word or prayer or in his works We should euen be sick of loue our sleep should be pleasant to vs and our hearts filled with gladnes What greater felicity can there be then that such a God should loue vs Psal. 63.6 Ierem. 31.26 Cantic 2.5 or 6. Eightthly We shold be carefull when we haue felt this sweetnes of the Lord to preserue our selues in this communion with God and abide in his goodnes as the Apostle vseth the Phrase Rom. 11.22 Lastly it should much affect with sorrow and shame all impenitent sinners and that in two respects First because they haue lost their time and liued without the sence of this sweetnes in God the Apostle Tit. 3.5 vseth this Phrase The bountifulnes of God appeared The word shined as the sunne doth in the rising which imports that the world was nothing but darknes till men found by experience the goodnes of God Secondly because they haue so long offended a nature of such infinite goodnes this will proue a grieuous aggrâ—uation of their sinne and misery For such a goodnes so prouoked will turn into extreme fury such mercy abused will be turned into vnspeakeable fiercenes of indignation as appeares Deut. 29.19 20. and Rom. 2.4 5. The second Doctrine is that God doth graciously sweeten his Word to his people or God doth shew his graciousnes especially in his word Hence it is that Gods seruants haue acknowledge the word to be sweeter then hony and the hony-comb Psal. 19.10 119.103 and the holy Ghost compareth it to feasts yea royall feasts Esay 25.6 Prou. 9.4 Luke 14.17 and the Apostle acknowledgeth a sauour of life vnto life in the Word 2. Cor. 2.14 The consideration whereof should teach vs diuers duties First To labour to finde the word so vnto vs to seeke this sweetnes in the word and to that end we must mingle it with faith else there will be no more tast in it then in the white of an egge and besides we must come to it in the tediousnes of our own vilenes For we are neuer fitter to tast of Gods grace then when we are deiected in the true feeling of our owne vnworthines God will giue grace to the humble and further we must get an appetite and affection to the word For the full stomach loatheth an hony-combe but to the hungry soule euery little thing is sweet Prouerbs 27.7 and lastly we must take heede that wee marre not our tastes before we come as they doe that haue sweetned their mouthes with wickednes and spoyled their rellish with the pleasures of beloued sinnes Iob 20.12 Such as liue in the delight of secret corruptions euen they that account stolne waters sweet may bee the guests of Hell but Gods guests they are not onely they that ouercome eate of the hidden Manna Reuel 2. Secondly When we haue found hony let vs eate it Prou. 20.13 That is if the Lord be gracious vnto vs in his word let vs with all care receiue it into our harts and with all affection make vse of it Lose not thy precious oportunity Thirdly It should teach vs in all our griefes and bitternes to make our recourse to the Word to comfort and sweeten our harts against our feares and sorrowes For at this feast God wipes away all teares from our eyes Esaiah 25.6 8. Fourthly The sweetnes of the Word when we feele it should satisfie vs yea satisfie vs aboundantly We should giue so much glory to Gods goodnes as to make it the abundant satisfaction of our hearts Psal. 36.6 Fiftly Yea further we should labour to shew this sweet sauour of the word in our conuersations by mercy to the distressed by gracious communication by our contentation and by all wel-doing that the perfume of Gods grace in vs may allure affect others that the very places where we come may sauour of our goodnes euen after we are gone Sixtly We should be alwaies praising of God for the good things of his Sanctuary acknowledging all to come froÌ„ his free grace without our deserts Psal. 84.4 entertaining his presence with all possible admiration saying with the Psalmist O Lord how excellent is thy goodness Psal. 36.9 Seuenthly We should pray God to continue his goodness to them that know him and to vouchsafe vs the fauour to dwell for euer in his house Psalm 36.11 Eightthly And constantly the experience hereof should set vs alonging our soules should long for the courts of Gods house and our hearts cry for the daily bread in Sion and we should constantly walk from strength to strength til we appear before God in Sion Psalm 84 and the rather because besides the sweetnes there is a plentifull reward in keeping Gods Word Psalm 19.20 Secondly from hence we may bee informed in two especiall things 1. Concerning the happinesse of the godly in this life notwithstanding all their afflictions and sorrows Thou seest their distresses but thou seest not their comforts The stranger doth not meddle with their joyes Oh how great is the goodnes of God in giuing his people to drink out of the riuers of the pleasures in his house when hee makes their eies to see the light in his light Psalm 36.8 9. Psalm 65.4 2. Concerning the office of Gods Ministers They are the perfumers of the world the Church is the perfuming-pan and preaching is the fire that heats it and the Scriptures are the sweet waters Or the Church is the mortar preaching the pestle and
may be obserued is that Christ is the main Fountain of all grace and holinesse It is he that fils all in all things Eph. 1. vlt. All the treasures of wisdome and grace be in him in whom the God-head dwels bodily Col. 2.3 9. It is he that is made vnto vs of God wisdome righteousnes sanctification and redemption 1. Cor. 10.30 He was long since acknowledged to be the Lord our righteousnes Ier. 23.6 The knowledge heerof may both inform instruct and comfort vs. First it may inform vs concerning the grieuousnes of our disease The nature of man is so farre past cure that vnlesse the Sonne of GOD sanctifie himself with vnspeakable holinesse we can neuer be sanctified Iohn 17.19 yea the Word it self is not auaileable without the grace of Christ as it appears in that seuenteenth of Iohn where both the Word and Christ are intreated of Secondly it may teach vs first to ascribe glory to Christ who in this respect is most worthy to be acknowledged the Head of all Principalities but especially the Head of the Church from whom commeth influence of all grace and goodnes Eph. 21 22.23 Secondly it should teach vs aboue all gettings to labor to get Christ crucified into our hearts It is Christ in vs that must be our riches and our hope of glory Col. 1. 27. yea this will bee vnsearchable riches to vs we should determine to knowe nothing saue 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 reioice in anything 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 bee a great comfort to the Godly both in respect of their vnion with him in regard their Head is so infinite in holinesse as also in respect of that supply and help that they may continually haue 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 bee considered is the Proposition in which two things are to be marked First what Christ is secondly what the Christian must bee in respect of Christ. There are fiue things in the description of Christ. First he is a gracious Lord that is imported in the first word To whom that is which gracious Lord mentioned in the end of the former verse Whereby the Apostle applies that to Christ which was before spoken of God generally as hee that is God with the Father and as that person in whom the Lord shewes his graciousnes to men Secondly hee is a liuing stone Thirdly hee is in respect of the world and the base respect and vsage of him once disallowed of men Fourthly he is elect of God Fiftly he is precious Now that which Christians must be and doo that they may receiue holinesse from Christ is that first they must come vnto him Secondly they must bee liuely stones Thirdly they must be built vp in him Fourthly they must become a spirituall house Fiftly they must bee a holy priesthood to offer vp spirituall sacrifices vnto God such as may be acceptable in Iesus Christ. For it is to be noted that the word Are built vp may be rendred Be ye built vp howsoeuer it bee read The intent is to perswade them thereto Ye are built vp that is if you bee right that is a thing must not be wāting so the sense is the same First then of the description of Christ. And therein the first point of doctrine that offereth it self to our consideration is that Christ is a gracious Lord. He is a Lord and Master to all true Christians and such a Lord and Master as neuer men serued for wonderfull graciousnes That he is a Lord to the faithfull is euident by other Scriptures also 1. Cor. 1.2 He is said to bee a Lord to all that call vpon him in euery place Thus Dauid cals him My Lord Psalme 110.1 And great Apostles confesse themselues to bee his seruants Rom. 1.1 Iude 1. 2. Pet. 1.1 And that hee is most gracious the Apostle shewes when hee tels that all Ages haue cause to wonder at the maruellous kindnes that God hath shewed to men in Christ. The vse may be both for information instruction and consolation First we may hence be informed that Christ is God with the Father For the which the Prophet Dauid Psalme 34 whence the words of the former verse are borrowed Giue to God the Apostle applies heer vnto Christ and the reason of the application may in the second place inform vs that God is gracious to men onely by Iesus Christ. It is impossible euer to feel or taste of Gods graciousnes but in his Son And thirdly we are heer told as it were that Christ is God visible God is made visible and sensible to men by Iesus Christ This is that mystery of godlines God is manifested in the flesh Secondly Is Christ our Lord and Master then these things will follow 1. That we must liue and die vnto Christ Rom 14.7 8 9. we are not our owne men wee must liue to him that died for vs 2. Cor. 5. vlt. The loue of Christ must constrayne vs and all old things must be passed and all things must become new vnto vs. If Christ be our Lord where is his seruice he must rule vs and rule ouer vs. If we walke in the vanitie of our mindes according to the deceiueable lusts of our old conuersation we haue not yet learned Christ nor the truth that is in Iesus Eph. 4. And therefore let vs euery one looke to his waies as he that must one day giue account of himselfe vnto Christ which will bee Iudge both of quick and dead Rom. 14. 2. That euery knee must bow at the name of Christ and euery tongue must confesse his soueraignty to the glory of God Philip. 2.1 Rom. 14. We must all take notice of his supreme authority and forme in our hearts all possible reuerence toward him 3. We must not iudge one another For what haue we to doe to iudge another mans seruant He stands or falls to his owne Master Rom. 14.4 9. Thirdly it ought to be the singular ioy of our harts that wee serue so glorious a Master Neuer seruāts serued such a Lord as may appear by the enumeration of diuers particular differences As First other masters are not wont to die for their vassals Christ shed his blood for vs one drop of whose blood was more precious then all the bloods of all the men in the World and this he did onely to ransome and redeeme vs that wee might bee a peculiar people vnto him Titus 2.13 Secondly neuer Master had such power to prefer his seruants Christ hath all power in heauen and in earth Mat. 28. and all that to
came downe from heauen to signify that true zeale is kindled in heauen and comes down from aboue It is no ordinarie humor nor a rash fury It is no wilde fire And it was required about this fire that they should preserue it and neuer let it goe out but put fuell still to it and so it was kept for many yeeres so must wee doe with our zeale wee must labour by all meanes to preserue the feruencie of our hearts that wee neuer want fire to burne our sacrifices Our zeale should bee as the loue mentioned Can. 7.10 that much water could not quench it Euery sacrifice must haue fire Marke 9. Sixtly The sacrifices must be salted with salt so must our Christian sacrifices as our Sauiour Christ shewes Marke 9.49 50. And thus we must haue the salt of mortification and the salt of discretion and we must looke to it that our salt lose not his saltnes but that it haue a draining power in it to extract corruption out of our sacrifices our words to God and men must bee powdred with salt Col. 4.6 and so must all our actions Seuenthly the sacrifices must be without leauen Leuit. 2.11 Leauen is wickednes or malice or sowrenes or deadnes of heart or worldly griefe euen whatsoeuer leaueneth that is infecteth or maketh the meate offring to be heauie or sowre 1 Cor. 5.8 Eightthly in the same place of Leuiticus 2.11 Honie likewise is forbidden to be mingled with their sacrifices and by hony may be meant our beloued sinnes or particular corruptions wee should especially watch against them in the time of performance of holy duties that they mingle not themselues with our sacrifices by infecting our cogitations Ninthly the offring must bee waued and shaken to and fro before the Lord Leui. 7.3 And this signified the wauing of our lips in praier to God for his acceptation our sacrifices should bee soundly tossed to and fro in praier before the Lord Iob prayed before he sacrificed Iob 42. Tenthly on the Sabbath the sacrifices were to bee doubled to signifie that in a speciall manner wee should consecrate our selues to piety and mercy on the Sabbath day Eleuenthly our sacrifices must bee offered vp with all gladnes of heart and spirituall delight Thus Gods people were said to be a free-harted and willing people Psa. 47.9 and 110.3 And this was shadowed out partly by the oile that was powred into the meat offerings which is expounded to be the oile of gladnes and partly by the feast they made at the end of their solemne sacrifices vnto which they inuited their friends to ioyne with them in reioicing before the Lord and it is likely Dauid alludes to this feast when he saith hee would take the cup of saluation and praise the name of the Lord For as yet the Lords Supper was not instituted nor doe we read of any vse of a cup in the sacrifices or sacraments themselues Exod. 18.12 1. Chr. 16.1 2 3 4. Psal. 116.13 Twelfthly If wee be called to it wee must not deny vnto God the fat of the kidneies and the inwards By the fat was meant the things which are dearest to vs most beloued and that most delight vs and if the seruice of God and the Church and the poore require it wee must deny our selues and sacrifice what is most deare to vs. Thirteenthly the Apostle to the Hebrewes Chap. 13.13 addes that we must not leaue off wel-doing for reproach sake but be contented to bee like Christ who suffered without the gate as scorned of men and like the sacrifice was burnt without the campe Though all men hate vs and speake euill of vs and cast vs out of their companies yet wee must persist in our intention to sacrifice still to God Fourteenthly In the Sacrifices God had a great respect of mercy that cruelty were not shewed as Leuit. 22.27 When he enioyned that the creature must be seuen dayes vnder the damme and that no damme with the young one was to be slaine the same day Certainly God abhorreth that cruelty should bee exercised vnder pretence of piety Cursed be those long praiers that will deuoure widowes houses Matth. 23. In one thing we differ from the sacrifices For the sacrifices were dead or consisted of things without life but wee must be liuing sacrifices wee must do what we will do while we are aliue and must do it liuely with the affections that belong to the duties to be done Vse The vse may be briefly twofold for partly it should humble vs for our neglect of praiers and thanksgiuing and almes and contrition Wee omit the maine duties of our generall calling when we omit these It was the abomination of desolation when the temple was without sacrifices and how can it but be exceeding vncomely with Gods spiritual house that hath not sacrifices in it We are Christians but in name when pietie and mercy is neglected But especially we should be instructed from hence to mind our worke and to striue to answere our high calling by a continuall care day and night to exercise our selues herein the smoke of our incense should daily ascend vnto God The Apostle Paul beseecheth the Romans by the mercies of God to look to their sanctifying Rom. 12.1 Which shewes it is of wonderfull necessity and would make vs in some measure walke worthy of the Lord. And to the Hebrewes he bids them take heede of forgetting these sacrifices importing that vsually our deficiency in these seruices are from forgetfulnes we forget to pray and forget to shew mercy euen after we haue purposed both And thus much of the worke of a Christian. Now his honour followes Acceptable to God by Iesus Christ. Wherein three things may be noted First that howsoeuer piety and mercy and weldoing find little acceptation in the world yet it shall neuer want honour and great esteeme with God Pious and mercifull Christians shall neuer faile of the loue and fauour of God Their workes are accepted It is true that God may change his minde concerning the Ceremoniall Sacrifices but the acceptation of Christian Sacrifices is a thing established with God Heb. 10.9 These offerings shall be pleasant vnto the Lord Malach. 3.4 They are well-pleasing in his sight Heb. 13.16 They are a sweet sauour vnto the Lord Phil. 4.18 God hath a booke of remembrance Mal. 3.17 and our fruit shall certainly remaine Ioh. 15.16 And thus Cornelius his prayers and almes came vp before the Lord Acts 10. Secondly that it is not enough to doo good duties but wee must striue so to doo them that God may accept them Heb. 12.28 Esay 1.11 12 13 14. Thirdly that now our best works are made acceptable to God onely by Iesus Christ Reu. 8.3 4. It is from the presenting of Christ that wee are found holy and without blame in Gods sight Col. 1.22 Therefore we must doo all in the name of the Lord Iesus Col. 3.17 Vse The vse of all should be to teach vs with all care to
that the testimonies of Scriptures concerning Christ ought to bee familiarly knowne of vs and this as an especiall one But I rather think it is vsed to note the wonder of the work heere mentioned and so the word may import diuers things vnto vs. First it was a maruelous work that God should giue vs his owne Sonne to be our Sauiour and the fountaine of life to vs. Hence it is that wee may obserue throughout the Scripture that God doth set this note of attention and respect both vpon the generall and vpon many particulars that concerne Christ as it were by the Word to pull vs by the eares to make vs attend or to giue vs a signe when we should specially listen Thus God brings out Christ to the Church and tells how he loues him and hath resolued vpon it by him to saue both Iewes and Gentiles and wils 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 hee makes a proclamation all the world ouer that he hath appointed a Sauiour vnto Sion Thus hee would haue vs wonder at the seruice 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 bee borne of a Virgin Mat. 1.21 and at the Wisemen led by a starre out of the East Mat. 2.1 9. and at the opening of the heauens when the voice came downe to testifie that Christ was the beloued Son of God in whom he was well pleased Math. 3.16 17. and at the seruice which the Angels did him and at his wonderfull abasement for our sakes Math. 21.5 and especially that hee should sacrifice his owne bodie for our sinnes 1. Iohn 1.29 Heb. 10.7 and that he is aliue from the dead and liueth for euer Reuel 1.18 and that he hath opened the secret book of Gods counsel and made it known to the world Re. 5.5 and that after such hard times vnder the raign of Antichrist hee should recollect such troops of Gospellers as stood with him on Mount Sion Reu. 14.1 It were too long to number vp more particulars Onely thus much wee should learn that the doctrine of Christ is to be receiued with great affection attention and admiration Secondly this word strikes vs like a dart to the heart for it imports that naturally wee are extremely carelesse and stupid in this great doctrine concerning Christ faith in vs. For when God cals for attention it implies that we are maruellous slowe of heart to vnderstand or with affection to receiue the doctrine Let the vse of all be then to striue with our owne hearts and to awake from this heauinesse and sleepinesse and with all our soules to praise God with endlesse admiration of his goodnes to vs in giuing vs his Sonne Thus of the wonder of it 2. The Author of it follows I lay or put God would haue vs to take speciall notice of it that it is he that was the Author of this glorious worke He is the work-master the chief master builder It is Gods worke and the knowledge of this may serue for diuers vses For first it should direct our thankfulnes wee should giue glory to God and praise his rich grace Hee will not lose his thanks for Christ. He holds himselfe much honoured when wee praise him for so great a gift as Christ. Secondly it should much strengthen our faith and make vs beleeue the loue of God and his willingnes to bee reconciled He is the party offended and if he were hard to be pleased he would neuer haue sought out such a proiect for reconciliation Besides what can God deny vs if he can giue vs his owne Son and who is pleased also in his Word to signify so much and commanded it by his seruants to bee told to the parties offending that he hath found out such a way of perfect peace Thirdly we should hence be comforted in all the straits of godlines when the Lord goeth about to lay the foundation of grace in our hearts and to forme Christ in vs we should remember it is the Lords work and it shall prosper if the Lord will haue it go on who can hinder it The gates of Hell shall not preuaile against it when God builds it vpon this Rock Fourthly it should teach vs in al other distresses to trust vpon God and neuer be afraid of the oppositions of men or the impediments of our deliuerance For what shall restraine Gods mercy from vs If the Lord can bring about such a worke as this to found Sion by laying Christ as the chiefe corner stone in her then we may trust him in lesse matters The Lord will accomplish all the Counsell of his will and he that hath promised that all shall worke together for the best will performe it To this end hee pleades this worke of founding Christ in the womb of a Virgin of purpose to giue them thereby a signe of deliuerance then in a temporal affliction it is easy for him to saue vs and deliuer vs from all our troubles that can giue vs a Sauiour for all our sinnes Lastly Ministers that are but vnder-Masons Carpēters must learn to take al their directions at god both to see to it that they lay no other foundation then what God hath laid which is Iesus Christ and in all things to be faithfull in good workes as such as must make their accounts to God And thus of the Author Thirdly The time followes I lay or put Hee speakes in the present time yet meaneth it of a thing to bee accomplished in the time to come For God laid Christ downe as the corner stone partly in his Incarnation when he sent him into the world in the flesh to take our nature and partly he is said to lay down this corner stone when spiritually by meanes hee formes Christ in the hearts of men in the visible Church Now the Lord speaketh in the present time I doo lay for diuers reasons First To signify that the care of that busines was then in his head he was plotting about it did continually minde it Secondly to signify that howsoeuer the maine worke of the open restoring of the world by Christ in the calling of the Gentiles was long after to be done yet God did spiritually forme Christ in the hearts of the remnant so as at all times hee did more or lesse further his building Thirdly to note the certainty of the accomplishment of it he saith he did then do it to assure them it should as certainely be done as if it were then done which should teach vs to beleeue God and neuer limit him When we haue his promise let vs reckon vpon it if God promise vs any thing it is as sure as if we had it Thus of the time Fourthly The manner followes noted in the word Laid I lay There are many things imported vnder this
similitude that Christ is laid as the Mason laies the chief corner stone in the earth For it imports First The diuine nature of Christ that he was before he was incarnate as the corner-stone was before it was laid for a foundation Christ descended from heauen Eph. 4.7 9. Secondly The vnchangeablenes of Gods ordinances concerning the giuing of Christ. Hee hath laid him as a foundation that hee would not haue taken vp againe Thirdly the hiding of the glory of Christ and of his life He is of singular vse to the church and the Frame of God's work appeareth in his members but Christ himself is hid with God Col. 3.3 He is like the stone hidden in the earth hee is buried in the ground and therefore wee should be the more patient if our life be hid also with God Fourthly it may be by this tearm the mystery of the birth and conception of Christ is intimated God digged the ground of our natures in the womb of Christ that hee might lay Christ there c. Fiftly so it may likewise import the sanctification of the humane nature of Christ who was qualified as the stone is squared when it is laied down Thus of the manner The place follows In Sion Sion for certain was a Fort of the Iebusites built on a hill close to Ierusalem which was taken by Dauid and called the City of Dauid 2. Sam. 5 7 the Temple being afterwards built heer The Church of the Iewes was cald Sion because heer they assembled and so afterwards it was the title giuen to the Church of God both of Iewes and Gentiles that agree in one faith and true Religion Zach. 10.11 And in especiall by Sion is meant the place of the assembly of the Saints the Sanctuary In the twelfth to the Hebrews verse 22. it is thought to signifie the saints in heauen euen the Congregation of the first-born In this place it must needs mean the Christian Church in which GOD built the new world laying the foundation in Christ incarnate which began in Ierusalem euen at Sion in the Letter Now when the Lord cals his Church by this name of Sion it is to import diuers things partly to tell vs what we were by nature and partly to tell vs what we are by his grace and fauour By nature what were our assemblies but Forts of Iebusites in which multitudes of Iocusts swarmed we were Canaanites enemies to God and all true religion we were the halt and the blind mentioned Mic. 4.6 7 alluding to that in 2. Sam. 5.6 7. But being conquered by Dauid our King euen Christ the Sonne of Dauid we are new fortified for his vse and our estate is fitly resembled by Sion 1. The Church is like Mount Sion for visibility Christians are like a City on a hill they are such as all sorts of men easily take notice of not that the men of the world are in loue with Christians but many times out of the hatred of the truth set they eies and thoughts vpon them Matthew 5 c. Secondly the godly are like Mount Sion for vnremoueablenesse they that trust in the Lord are like a mountain men may as soon remooue a mountain as remoue them from God and happinesse in God Psal. 126.1 Thirdly the Church is like Sion in respect of Gods habitation there God dwels there hee keeps house there and in the assemblies thereof he feeds his people The Sanctuary is Gods foddering place it is the City of God the mountain of his holinesse the City of the great King the City of the Lord of Hostes God shines there Psalm 48.1 2 8. Psalm 50.2 He is known there familiarly because his dwelling place is there Psalm 76.1 2. He hath chosen his Church out of all the world it is the place only which he hath desired it is his rest for euer Psalm 132.73 14 15. It is the place of the Name of the Lord of hosts Esay 18.7 As Dauid by an excellency reckoned Sion to bee his City of residence so God doth account of the Church as all he hath as it were in the world Fourthly it may be that the Church is resembled to Sion for the littlenesse of it in comparison of the world euen in Sion that is so much despised will God lay his corner-stone Fiftly but the principall thing heer intended is To signifie to vs that God loues his Church aboue all the world and that he will giue Christ to none but to the Church Out of Sion there can be no saluation and in Sion there is all happinesse to be had The consideration heerof may serue vs for many vses Vses First we should hence inform our selues concerning the excellency of the Church of God aboue all other Assemblies of men in the world Wee should learn to think of the Assemblies of Christians as the Sion of God shee is the Mountain of his holinesse the ioy of the whole earth Psal. 48.1 2. the perfection of beauty where God shines more than in all the world besides Psal. 50.2 The Moon may be confounded and the Sunne ashamed when the Lord is pleased to shew himself to raign in Sion and before his Ancients gloriously Isaiah 24.23 yea the Church of God is an eternall excellency Isaiah 60.15 wheras all other glories will vanish And besides we should hence be informed concerning the necessitie of obtaining saluation in the Church For this text shewes vs that Christ is no where laid but in Sion and can no where be found but in the true Church In Sion onely hath God placed saluation for Israel his glorie Onely the godly are Gods Israel Onely in Israel doth God glorie and onely in Sion can Gods Israel finde saluation Isaiah 46. vlt. Secondly Hence wee should especially bee moued to an effectuall care to make it so since that wee are in the true Church and that we are true members of Sion and withall wee should striue aboue all things to procure for our selues the ordinances of God in Sion It is said of the godly distressed for want of meanes that going they went and weeping they did goe to seek the Lord in Sion with their faces thitherward and with a resolution to bind themselues by couenant to the Lord to bee any thing hee would haue them to be onely if they might finde fauor in his eies heerein Ierem. 50.5 Quest. Now if you aske mee how the true members of Sion may bee knowne Ans. I answer first generally that all that are in Sion are not of Sion and further that wee must not iudge of true Christians by their number For God many times takes one of a Tribe or one of a City and two of a Tribe to bring them to Sion Ierem. 3.14 But yet to answer more directly Thou must be a new creature or thou art no member of Gods true Sion For of euerie one in Sion it must bee said Hee was borne there Psal. 86.5 The gates of Sion are to bee opened onely that
and by the Gospell is offred to vs. Now that this point being of such singular waight may be cleerly vnderstood I will break it open into particulars or into particular parts or steppes of iudgement and practice in the beleeuer First he must acknowledge that by nature he stands bound to obserue all the morall Law Secondly he must see that he hath broken all those holy lawes of God and is therefore guilty before God of the curses of the Law and so of eternall condemnation Thirdly he must knowe that GOD sent his owne Son in the flesh to obey the Law and satisfie the iustice of God by making an expiation for mans sins Fourthly he must learn that God hath bound himself by promise that whosoeuer imbraceth the agreements in this new couenant in Christ shall be saued Fiftly that when a man doth in his owne particular discern this gracious offer of God in the Gospell and goeth to God and with his heart relieth vpon it then he doth truely beleeue and is iustified and shall be saued Quest. But many men are perswaded that God hath giuen Christ for them and yet it is euident that they do not beleeue because there is no appearance of any repentance or reformation in them many say they haue a strong faith and yet haue none How shall the perswasion of the godly man be distinguished from this vain presumption in wicked men Ans. That perswasion of Gods grace in Christ which is true and of the nature of true faith doth prooue it self to bee right by many infallible signes First by the renouation of the heart The knowledge of God's loue in Christ doth make the heart of man new it clenseth out the old drosse and makes a man hate his secret and most secret sinnes Faith purifieth the heart Acts 15. Secondly by the ioy and comforts of the holy Ghost with which the beleeuer's hart is refreshed from the presence of God 1. Pet. 1.9 Thirdly by the victory of the world For the true beleeuer is so satisfied with God's goodnes in Christ that he can deny his profits pleasures credit friends and the like for Christ's sake and the Gospell yea faith marres the taste of earthly things and makes a man able to forsake the loue of worldly things 1. Iohn 5.5 It will endure the triall of troubles of afflictions and temptations and persecutions for the Gospels sake 1. Pet. 1.7 without making haste to vse ill means in the euill day Quest. But how may faith bee discerned in such as say they are not perswaded that they haue faith which sometimes proues to be the case of diuers deere children of God Ans. Their faith may be discerned First by repentance which cannot be separated from it the sight hatred confession and sorrow for their sinnes is an argument of true faith because without faith no man can haue true repentance Secondly by their complaining of their vnbelief and desire of faith I beleeue Lord help my vnbelief was the voice of him that had true faith Thirdly by their daily renouncing of their owne merits begging fauour of God onely for the merits of Christ. Fourthly by the loue of the Godly for faith worketh by loue Galat. 5. Fiftly by other markes and signes of Gods children which can neuer bee had but faith is had also such as are loue of God and his Word and of their enemies and vprightnes of heart and the spirit of praier and the like Precious Christ is precious to them that beleeue not onely in their account but by effect and so both because hee is great riches vnto them as also because he is an honour vnto them Hee is great riches vnto them yea vnsearchable riches Eph. 3.6 All ages ought to wonder at the riches of Gods kindnes to the beleeuers in Iesus Christ Eph. 2.7 Christ in vs is our riches Col. 1.27 and thus he inricheth vs with the fauour of God his owne merits and righteousnes the grace of the Spirit and the promises of the Word and the hope of glory The Vses are many Vses First woe to the rich men of this world that are not rich in God Christ Luke 12.16.21 Let not the rich man glory in his riches Ierem. 9. 24. Secondly let the brother of lowe degree reioyce in that God hath thus exalted him Iames 1.9 For godly Christians are the richest men in the world for their possessions are greatest because they possesse Iesus Christ and his treasures Iames 2.5 For God is rich to al that cal vpon him Hee cannot bee a poore man that can pray Rom. 10.12 Christ makes amends to the poore Christian for all his wants Thirdly hence wee may gather another signe to try our faith by If Christ bee more precious to vs then all the world besides it is certaine we are true beleeuers For Christ is precious to none but beleeuers Phil. 3.9 8. Fourthly wee should striue with all thankfulnes to admire and praise the grace of God that hath bestowed such riches vpon vs in Christ Ephes. 1.7 Fiftly wee should hence learne to make more account of our faith which is therefore precious because it applies Christ vnto vs Hence poore Christians are said to bee rich because they haue faith and assurance of faith and hee calleth it all riches of full assurance Colos. 2.2 2. Pet. 1.4 Iam. 2.5 Sixtly we should liue securelesse Men would promise to liue at all hearts ease if they were rich enough why Christians are exceeding rich and possesse more treasure then all the world besides and therefore should liue henceforth by the faith of the Sonne of God which was giuen to them Gal. 2.20 Seuenthly looke to it that thou keepe Christ whatsoeuer thou losest resolue to lose father mother wife children friends house lands yea and life too rather then lose Christ who is so precious Eightly Wee should shew it that we account him our greatest riches and that wee shall doe first by esteeming the Gospell that brings vs daily tidings aboue gold and siluer Secondly by often receiuing of the Sacraments we should account the Word and Sacraments as Gods Exchequer whither we alwaies come to receiue more treasure Thirdly by making much of them that resemble his vertues Fourthly by longing for his appearing Thus as Christ is our riches Now secondly hee is precious in that hee is an honour vnto vs and so some translate it Christ then is a singular honor to euery beleeuer and hee is so both in heauen and in earth First in heauen hee is an honour to vs because he graceth vs before God and the Angels couering our nakednes with the rich garment of his owne imputed righteousnes and making daily intercession for vs to God and couering our imperfections and presenting our workes and praiers to God and giuing the Angels a charge to looke carefully to vs. Secondly And so hee is an honour to vs on earth both amongst the godly and amongst the wicked First Hee graceth vs amongst the
estimation from them or at least put them to silence c. For the first if wicked men bee offended for doing good wee are not to regard their offence As when the Pharises were offended at Christ he cared not but said Let them alone they are blind and leaders of the blinde c. Math. 15.14 And so the Apostles answered It is better to obey God then men Acts 5.29 It is better that scandal arise then that the truth should bee forsaken Thus Michaiah cares not for the offence of Ahab nor Eliah and in this case Leui is not to respect father or mother bretheren or children Deut. 33.9 And so though wicked men bee offended wee must preach the Gospel with all plainenesse and not affect wisdome of words 1. Cor. 1.23 and wee must labour for the meate that perisheth not and must pray vnto God and vse religious exercises in our houses as Daniel did wee must renew Iustification by our owne workes and we must suffer in a good cause and wee must with strictnes auoid the excesses of the time Now for the second we may be guilty of giuing offence to the wicked First by scandalous and vicious life thus Dauid gaue offence Secondly by indiscretion in the manner of doing good duties as if men pray or fast or giue almes to bee heard or seene of men Thirdly by rash zeale as when men proclaime to the world a great deale of strictnes in things that are not grounded vpon the Word and yet are tainted openly with known infirmities and sinnes or when men are violent and rash censurers especially in things they commit themselues or when men neglect their calling and liue inordinately and are busie-bodies vnder pretence of Religion or when men that haue a faire dore opened to doe good by preaching the Gospell will not yeeld in some indifferent things that they may winne them as woe had beene to Paul if he had not beene a Iew with the Iewes that hee might gaine the Iewes thereby or necessity lay vpon him the preaching of the Gospell or to preach the Gospell though it were clogd at that time with condition of yielding to the Iewish ceremonies 1. Cor. 9. Now for the third there are diuers excellent rules that may much adorne the liues of Christians in their courage toward the wicked and so either preuent scandall or leaue them without excuse themselues being Iudges as they will confesse in the day of visitation These things then will much aduance our cause before wicked men to shew in our conuersation 1. Integrity and harmelesnes and sound care of the practising of godlines Philippians 1.15 16. 2. Submission and obedience vnto the King and his humane ordinances 1. Peter 2.13.14.15 3. Reuerence and feare when we intreate of any thing that concernes God and Religion 4. Meeknes of wisdome expressing a minde free from conceitednes frowardnes or affectation Iam. 3.13 5. Mercy to the poore and a minde free from the greedy desire of earthly things a serious declaration of the contempt of the world Iam. 1.26 Math. 5.16 c. 6. Quietnes and peace to be shewed first in studying to be quiet to meddle with our owne busines secondly in making peace amongst others Math. 5.8 7. Loue to our enemies being ready to pray for them or doe them any good Lastly hence may be gathered some matter of consolation for the godly For first if the Lord haue kept them from taking offence hee hath freed them from a great sore spirituall iudgement Secondly if the wicked should be so peruerse as to take offence when he giues none yet this may stay him that Christ himselfe was an offence vnto them Thirdly as it is a great iudgement to bee offended at Christ so it is a great mercy and supernaturall grace when the Lord makes our hearts able to loue the Lord Iesus in all sincerity Hitherto of the first kinde of punishment the second is that Christ shall be to them A rock of offence that is they shall fall vpon Christ as the ship doth vpon the rock and be broken all to pieces There shall bee a desperate anguish vpon their consciences perceiuing themselues to haue no right in Christ by the feare of which as men that haue suffred shipwrack they shall be out of all hope of mercy Thus hee that falleth on this stone shal be broken and vpon whom it shall fall he shall be ground to powder Luke 20 17. The consciences of wicked men are diuersly affected some are without feeling of any grieuance in the matters of their soules some haue feeling The consciēce is without feeling either through a continuall security and sleepines which is in all men or through a searednes by which some men are growne past feeling Now those wicked men that haue any feeling in this text are cast into two sorts for either they are offended or they despaire Christ is to those latter an occasion of their ruine they suffer shipwracke vpon Christ which is ioyned with singular offence or paine or grieuance of their consciences This rocke is like that in the Iudges chap. 6.21 out of which fire went and consumed them The despaire that wicked men feel is of two sorts For either it is a despaire which riseth from their perswasion of their want of helpe in spirituall things or from their want of help in outward things somtimes they fall into desperate tormēts and griefs and fears about outward things either vpon fear of danger or vpon an apprehension that they are vtterly vndone or shall be in matters of the world this was the despair mentioned and this despair was in Saul Achitophel and Belshazzer Dan. 5. and in the Iews when they said there was no hope Ier. 2.25 and this was in the Aegyptians Babylonians Tyrians and their case in the desolation of their estate by warre mentioned in many chapters of the Prophet Esay But this despair is not meant heer for this is a despair of all help or saluation of the soule by Christ conceiuing that they are vtterly cast off of God and shall perish for euer Thus Cain and Iudas despaired of all mercy in God And this despaire of saluation and all happinesse is felt either in hell or at the day of Iudgement or in this life First it is certain that the Wicked feel an eternall despair in hell which increaseth their torments because they haue no hope of ease or help and thus also the diuels despair This despair in hell is a meer gnawing the conscience and tormenting it which neuer dieth Secondly they also feel despair with singular horrour when they come to appear before Iesus Christ at the last Day when they behold the face of the Iudge and feel within them a witnes that tels them they shall bee damned This torment will then come vpon them like the pains of a woman in trauell and their anguish will bee so great that they will cry to the mountains
degree of the misery of wicked men I take it it is especially the darknes of ignorance is heer meant though the other cannot be excluded That which is euident to bee obserued from hence is that all men that are not effectually called liue in darknes and walk-on in darknes Eph. 4.17 1. Iohn 2.9 Psal. 82.5 It is a continual night with them they are like the Aegyptians that could haue no Sunne to light them but were couered with palpable darknes Neither are they helped that they enioy the light of the Sunne for of all darknesses that which comes from the absence of the Sunne is the least or hath least distresse in it If a man liued where hee should neuer see day or were born blinde yet his distress were nothing in comparison of the darknes especially spirituall that lieth vpon the poor soule of an vnregenerate man which lieth shut vp in miserable darknes which these men may feele in themselues by their liuing without GOD in the world and by the absence of the ioies of God and by their singular vncapablenesse in the things of the Kingdome of GOD and by their strange and absurd errours in conceiuing of matters of Religion by their monstrous thoughts and obiections they feel at some times and disability to conceiue of the worth of eternal things though the least of them bee better than the whole world and lastly by their want of discouering what to do almost in all the occasions of life Vse The vse may bee for singular terrour to wicked men if they had hearts to consider of it to knowe that they liue in such a condition as no prisoner can suffer in the worst dungeon of the world and the rather if they consider the aggrauation of their distresse in respect of the darknes they liue in or are likely to liue in as First that they haue the Diuels as the Rulers of the darknes they liue in who like cruell Iaylers will see to it that they bee kept still in their dungeon with all increase of heauinesse and misery Eph. 6.12 Secondly that their darknes is also the shadow of death a most deadly poisonfull darknes that daily increaseth in the infection and annoyance of it Esay 9.2 Thirdly that they suffer so many kindes of darknes in the vexations and discomforts of each of them Fourthly that it is such grosse darknes so thick and palpable without any mixture of true light or comfort if they had but star-light or moon-light it were some ease Fiftly that they are neither safe walking nor lying still If they walk they go in singular danger for they knowe not whither they go 1. Iohn 2.11 Iob 18.5 6 7. If they lie still and sleep it out they are in danger to be swallowed vp eternally Sixtly that this darknes will not hide from God All they doo is manifest before him Esay 29.15 Seuenthly that it is a continuall darknes it will neuer be day with them so long as they liue in that estate without repentance Iob 15.30 All his daies he eats in darknes Eccles. 5.17 Eightthly that they are in danger euery hour to bee cast into vtter darknes where will bee no ease nor end He knoweth not that the day of this darknes is ready at hand into which if hee fall he shall neuer depart out Ninthly that this is the case of euery vnregenerate man the whole world of them lieth in darknes and not one escapeth it their whole earth is without form and void and their heauens haue no light in them Ier. 4.24 Ob. But wee see wicked men haue ioy and comfort many times Sol. They haue certaine sparkes of light like the light smitten out of the flint first they cannot warme themselues by it nor see how to direct their waies secondly it will quickly goe out thirdly howsoeuer it bee for a time heere yet at length they must lie downe in sorrow Esay 50.10 And the consideration heereof should in the second place much reproue the peruersenes of wicked men and that in diuers respects and considerations First that they can bee silent in darknes as the phrase is 1. Sam. 2.9 that they can liue so securely neuer make mone or humble themselues in their distresse Secondly that they dare which is worse many times call darknes light and light darknes and defend it that they are in as great liberty and safety as the best of them all Oh woe vnto them because they call darknes light Esayâ— 20 Thirdly that they will not come into the light when the dore is opened and while there is spirituall means of light What a thing is this that light is come into the world and the darknes comprehendeth it not Ioh. 1.5 Fourthly this is their condemnation that they loue darknes more then light and preferre their vile condition before the condition of the children of the light Ioh. 3.21 Thirdly let these poore wretches bee instructed if it bee possible 1. To embrace the meanes of light 2. To pray to God to be intreated of them to lighten their darknes doth not hee iustly perish that may enioy the light for asking for it yet and will not Ob. If any ask how may they knowe that they are in darknes Ans. I answer First By the vncapablenes and insensiblenes of the soule in the things of the Kingdome of God Eph. 4.17 1. Cor. 2.14 Secondly By the workes of darknes by the continuall practice of sinne without sound repentance Rom. 13. 1. Iohn 1.6 7. Thirdly in particular by the habituall hatred of the godly because they follow goodnes 1. Ioh. 2.9 11. Fourthly by the absence of God in the vse of his ordinances who is as the Sunne to the Godly Psal. 84.12 And thus of the vse that concerns the wicked Vse 2. Godly men should from hence gather encrease of consolation in their harts from the consideration of Gods mercy in translating them from the Kingdome of darknes into the Kingdome of his deare Loue Col. 1.12 13. they are the men vpon whome God hath accomplished the prophecy and promise of his grace They are the deafe men that are made to heare the words of the book and the blind men that see out of obscurity and darknes Esay 29.18 19. The Lord hath made darknes light before them and brought them being but blind men by a way they knew not Esay 42.16 The people that sate in darknes haue seene great light Esay 9.1 These men are the prisoners that once were in darknes and God sent his owne Sonne to the prison dore to bid them come foorth and shew themselues Esay 49.9 And their deliuerance from darknes should be the more comfortable if they consider First what a world of people are yet couered with darknes Esay 61.1 Secondly that darknes shall neuer returne They enioy a day that neuer shall haue night following Ob. But is there not darknes still in godly men as well as in other men Sol. I answer In some
other men But the maine point is that God's people are the only people in the World None worthy to be called a people in comparison of them No subiect in any gouernement so happy as Gods people vnder his gouernement in Christ and therefore to bee made the people of God here is reckoned as a condition beyond all comparison Now that Gods people excell all other Subiects in the World may appeare many waies First in respect of the loue of God that hee beares to his people which hath foure matchlesse prayses that no King on earth can afford to his Subiects For first it is an euerlasting Loue when all the fauor of the Princes on earth is both mutable and mortall Secondly it is a particular loue to each Subiect All the people are loued and by name Deut. 33.3 The Lord counteth when he reckons his people he was become their God Psal. 87.5 6. Thirdly it is a free loue There was no desert in vs whereas Princes looke at somewhat that may pleasure themselues euen where desert is lesse Fourthly it is a tender Loue and therefore Gods people are said to be married to their King and God Hosh. 2.19 and therefore God is said to account his People to be his Portion Deut. 32.9 Secondly they are an elect People which hath a twofold consideration in it For first they are elect from all eternity and so euery one of the People hath a particular act of Parliament to assure his right Rom. 11.2 And secondly they are elect in time that is they are separated and culled out of all the people of the World Thirdly all Gods People haue a generall pardon giuen them for all offences Ierem. 31.34 He saues his People from their sinnes and this pardon is grounded vpon a sufficient atonement made by a most faithfull high Priest for them Heb. 2.17 Who also sanctified all this People with his own blood Heb. 13.12 Christ is giuen for couenant he is their surety for them their witnes Esay 42.6 55.5 Who also redeemed them with his blood All a People of Purchase Fourthly all Gods People are qualified with new gifts aboue all the people in the World their natures be amended they are all washed and clensed from their filthinesse there is not one vile person amongst them Ezech. 36.25 37.23 c. He hath formed them for himselfe and his owne seruice Esay 43.22 Fiftly all Gods Subiects are adopted to bee Gods sonnes and so can no Prince on Earth say of his they are as it were the fruit of his womb Psal. 110.3 Sixtly the Lawes by which they are gouerned are the perfectest in the whole world For the Law of God is perfect Psal. 119.8 Seuenthly all Gods people liue in his presence and see his glory Exod. 33.16 Leuit. 26.11 12. Zach. 1.10 11. Psal. 95.7 Other Kings haue many subiects they neuer saw and few that haue that preferment to liue in the Kings presence or neere about him Eightthly God feasts all his subiects and that often and in his owne presence and with the best prouision of the world Esay 25.8 Esay 65.13 14. Ierem. 31.14 Kings would soone consume their treasure if they should doe it often or almost once c. Ninthly no people so graced of their King in hearing requests and receiuing petitions For all Gods people may cry and bee heard and at all times and in all suites which no King on earth can grant to all his subiects and seldome or neuer so much as to any one Esay 30.19 Iohn 14. Whatsoeuer they aske in the name of Christ shall bee granted vnto them Tenthly they are the longest liued of any people As the daies of a tree are the daies of my people saith the Lord They may endure many a storm but they are fast rooted still Mine Elect shall long enioy the works of their hands Esay 65.22 For first they onely haue the promise of a long life in this world and it is limited onely with that condition If it bee good for them And secondly if that God take away some of his people and that quickly out of this world yet that shortens not their life or dependance vpon God For when they dye a bodily death they are said to bee gathered to his people or their people and there receiue eternall life instead of it Death doth not put them out of seruice or depriue them of the Kings presence but remoueth them onely out of one roome into another whereas they stood below staires before they serue now aboue staires and are all of the Presence and Priuie-Chamber to God Eleuenthly they are the wealthiest people in the world none better prouided for For first for Spiritual gifts and rich fauours from the King of kings they are not destitute of any heauenly gifts 1. Cor. 1.5 Eph. 1.3 And for outward prouision God hath taken all the chief creatures and bound them to serue them with prouision in whatsoeuer they want The heauen the earth the corne c. all are bound for the supply of their wants Hos. 2.21 22 23. Twelfthly they excell for protection Whether we respect their preseruation or the reuenge is done vpon their enemies For their preseruation though the earth and the heauens should bee shaken yet God will be the hope of his people Ioel 3.16 and as the mountaines are about Ierusalem so is the Lord about them that feare him and therefore they cannot bee moued Psal. 125.1 2. and if the rod of the wicked doe enter vpon them yet it shall not rest vpon their lot v. 3. of the same Psalme And for vengeance It is certaine the Lord will auenge their quarrell vpon all their enemies though they be vnable to right their own wrongs and because God would haue it done throughly hee reserues the work of vengeance to himselfe to make the recompence Heb. 10.30 Rom. 12.20 Vses The vse may bee both for Consolation and Instruction For it should exceedingly comfort Gods children considering what singular happines they enioy by the gouernment of Iesus Christ. Oh! blessed are the people whose God is the Lord Psal. 33.12 and 144.15 Moses admires a little before his death the wonderfull felicity of the godly considered as they are God's people Israel is happy none like to God's people or this people nor is there any like vnto the God of Ierusalem For God rides vpon the heauen in their help the eternall God is their refuge and vnderneath are the euerlasting Armies He wil thrust out their enemies before them and say Destroy them Israel alone shal dwel in safety The Fountain of Iacob shal be vpon a land of corn and wine and his heauens shal drop down deaw They are a people saued by the Lord who is the shield of their help and the sword of their excellency Their enemies shal be found liers to them Deut. 33.26 to the end And this excellent estate is the more comfortable to be thought vpon 1. Because people of
of the soule that ouercomes the former resolutions and wil obey and that it doth by making euil present when she should do good or by hindring and dulling of the affections of the heart or by casting in of other proiects of purpose to breed distractions in the time of dooing good duties Rom 7. 5. By lusting that is by bringing-in of contrary desires euill concupiscences longings after forbidden things and in these lusts vsually the flesh combines with the outward aduersaries of the soule the world and the diuell and kindles the fire of those inordinate desires by dalliance with the world or the diuel 's temptations And thus of the second point The third thing is a question Why GOD should suffer the soule to be thus annoyed by the flesh saying He could haue made man again in Christ as he made Adam in Paradise and so haue vtterly abolished the flesh For answer heerunto three things may be said First that we are bound with all thankfulness to praise God for that grace he hath giuen vs in Christ though it bee not full perfect and so ought not to reason with GOD why he gaue vs not more grace and the rather because wee look for a time when wee shall bee more happy in that respect than euer Adam was and besides though grace giuen vs bee imperfect in respect of degree and so lesse than Adam's was yet it is perfect in respect of continuance and so it is better than Adam's Thirdly there may be diuers reasons assigned why GOD did suffer the flesh to remain in vs after calling for a time that is while wee warre in this world for 1. It shewes the greatnes of God's power that can keep vs notwithstanding such continual danger we are in 2. By this conflict diuers graces of the Spirit are raised vp and exercised which else were of little vse as godly sorrow pouerty of spirit desire of death and faith also hath much imployment about this combate 3. By this combate all the graces of God's Spirit are proued to be right and not counterfet in the true Christians for no man can constantly beare armes against the flesh but hee is a new creature This combate then serues for the triall of the gifts and graces of Christians 4. By this combate wee are cured of the horrible disease of self-self-loue pride in our selues and made more to loue God and trust in him as knowing that we deserue no fauour at his hand nor can be strong in our owne might 5. It is equall we should war before we triumph that wee should fight in the battels on earth before we raign in heauen Lastly it makes heauen and grace more precious in our sight and breeds in vs a desire to bee dissolued and so warns from the loue of this present euill world In the fourth place we must consider by what means the soule may preserue it self against the treacheries and assaults of the flesh and so the means is to be vsed either before the conflict or in the conflict or after the conflict Before the conflict if wee would take a sound course to bee preserued against the danger of the flesh we must look to these things 1. We must stand vpon our guard and keep a daily watch ouer our hearts and waies and not be retchlesse to despise our owne waies or neuer take notice of our hearts hee liues dangerously that liues securely we must take a diligent view of our owne naturall dispositions to bee able to discerne distinctly what it is the flesh vsually is prone to or imployed in 2. We must bee sure to commit our selues to God and by faith lay hold vpon Iesus Christ and settle our selues in our assurance for that cuts off many of the maine aduantages of the flesh especially it quencheth all those hellish darts that arise from doubtings and despaire which is to discerne the flesh 3. Wee must quicken in vs our hope of a better life for that will shew vs so much glory to bee had in the seruice of Christ as all the motions of the flesh will seeme vaine in comparison wee are neuer allured by the lusts of the flesh but when wee haue forgotten heauen or are destitute of the liuely hope of it 4. We must bee sober in the vse of outward things 1. Pet. 1.13 and remoue from the flesh those things wee obserue the flesh to bee apt to dally withall if the flesh could be diuorced from the world there were little or no danger 5. Wee must with all readines vpon all occasions entertaine all good motions any way cast into vs by Gods Spirit for as those are set vp and nourished the flesh is subdued and kept vnder 6. Wee must daily commit our selues and our soules to God by prayer and beseech him to keepe vs and accordingly to begge strength to auoid those euils which by nature wee find our selues most prone to 2. Tim. 1.12 Now if the flesh notwithstanding doe on the sudden either prouoked by the world or entised by the deuill make assault and lust after euill things then in the conflict our armour must be 1. Contrary lustings Gal. 1.17 The Spirit must lust against the flesh by raising vp holy desires and loathing of those base affections of the flesh 2. Prayer we must crucifie them drag them before the Crosse of Christ and there accuse them shame them iudge them condemne them and begge vertue from the death of Christ to kill them 3. The Word of God For as Christ beat away the deuill by alleaging what was written so should wee get store of places of Scripture which wee might alleage to our owne hearts when wee are entised to any sinne and so the promises of the Gospell would bee as shooes to our feete that neither thorny care prick nor vaine pleasures defile vs and so those promises are because they both shew vs greater things then fleshly pleasures can bee and withall shew vs such treasure in Christ as may free vs from liuing in care Two rules are of excellent vse for this purpose 1. To silence the flesh When it assaults not to suffer it to plead much but presently resist it 2. To looke to the beginnings of any corruption not to dallie with it and giue it way vpon pretence of safety for it may strangely prouoke and beyond expectation if it bee not looked to at first After the conflict wee must remember two things 1. To giue thanks to God for the help of his presence as accounting it a singular fauour to be protected against so vile an enemy 2. To take heed of security so to consider of our present deliuerance as to looke for more conflicts In the fift place it is profitable considering what reasons Christians haue to bee carefull of themselues and attend their soules in respect of the flesh for 1. This combate is a dayly combate the warre is neuer at an end it is an aduersary that neuer takes so much as a day
God will certainly bee a reuenger of this disobedience it being his owne cause as well as the Magistrates Besides it serues to informe vs concerning the admirable power and wisdome of God in effecting the subiection of man to authority of Magistrates all men naturally affect to excell and like not superiority in other men and besides it is needfull that one man should gouerne and keepe in order millions of men disposed as before Now this well points at the cause of this order and subiection which is the respect of God God naturally hath planted in the hearts of men a feare to rebell or disobey euen for fear of God himself more then Princes and besides God hath made man to see by experience that hee doth defend the persons and rights of Kings by reuenging the disobedience of men this naturall conscience keepes vnder naturall men Now though the Apostle would haue godly men to obey for the same reason yet it is vpon a higher ground for godly men are instructed by the Word of God to obey Princes yea herein differs the obedience of the godly from the wicked that the godly man obeyes for the meere loue hee beares to God and the wicked onely for feare of vengeance from God so both obey for a higher reason then the respect of Princes themselues euen for the Lords sake the one for the loue of God and the care of his glory the other for feare of his punishments and iudgements Lastly it shewes men must so acknowledge the glory of Princes as that especially we haue respect vnto the glory of God who is King of Kings we must obey Kings in the land so as God be not disobeyed Thus of the Proposition the Exposition followes The Apostle labours to cleare this doctrine from diuers scruples might be conceiued by Christians whether they arise from the diuersitie of the sorts of Magistrates or from their soueraignety For the sorts he shews they must obey Magistrates of all sorts both superior and inferior the highest and those which are subordinate to them both Kings and Gouernors also for their soueraignety Hee teacheth them to obserue the supremacy of Kings and Monarchs In generall wee may learne from the Apostles care to preuent mistaking herein that he accounts it a pernicious thing to erre about the authority of Princes and their Gouernours and experience shewes it to bee pernicious sometimes to the persons of Kings who are often by treason murthered vpon wicked and erroneous grounds and sometimes to the subiects who drawe vpon themselues not onely fearefull sinnes but miserable punishment also by erring herein somtimes it is pernicious to religion it selfe and religious causes giuing not onely scandall but procuring desolation in the Churches through errors somtimes on the left hand and sometimes on the right hand Whether to the King It may be questioned whom the Apostle meanes by the word King Such as vnderstand the Epistle to be written to the Iewes may perhaps conceiue that the Kings that ruled by deputation in Iudea should be meant such as were Herod and Agrippa But in as much as the Iewes were scattred through the Prouinces and those prouinciall Iewes were most in quiet and in as much as for the reasons afore giuen it is likely that the Epistle was written to all Christians both Iewes and Gentiles therefore by the King hee meant Caesar. And then a more scruple ariseth for the Romans hated the name of a King and Caesar was an Emperour to which diuers things may bee answered First that though the present gouernour was an Emperour yet the Apostle knowing that the most monarchies in the world would rest in the title of King in all ages therefore hee vseth that title that may concerne the most of the Elect in all ages Secondly that though amongst the Romans the title of King was not vsed yet the Grecians in whose language hee writ did familiarly vse the word which wee translate King Thirdly the Apostle might haue respect vnto the signification of the word as vnto a word which was most effectuall to note the highest dignity among men For it notes him that is the stay or foundation of the people or the common-wealth and though ambitious men sought new titles as higher yet the Apostle knew that this was most maiesticall and honourable for the tearm of Emperour in the signification of it may agree to any subordinate rule who gouernes or commands other men Fourthly it may bee that the Apostle knowing the hypocrisie of those Emperours who onely disclaimed the name of Kings to auoid the hatred of the people and yet sought the full right of Kings and so to destroy the liberty of the people giueth the name they sought in substance though not in tearme Where by the way wee may note how hatefull hypocrisie is to God and how vaine it is God will vnmaske euen Kings if they dissemble with him He that tryeth the hearts reines iudgeth according to truth and will not bee deceiued with pretences Though men durst not charge Caesar to affect the kingdom yet God dares and will require at his hands the ambition of his heart And if God will not beare with dissimulation in Kings much lesse will he beare it in meaner men hee hates hypocrisie and fained pretences and painted showes wheresoeuer hee findes it which should teach vs all to labour for a plain and vpright heart in all things to direct our words and carriage according to the true intent of our hearts For besides that God will plague men for their dissimulation which cannot be hid from him it fals out vsually that such as vse dissembling are perpetually suspected all their faire pretences notwithstanding as those Caesars were Lastly the Apostle may name Kings to preuent rebellion in the subiects which either should feare such as affected the title or liue vnder such as professed themselues to bee Kings and so the meaning is that hee would haue them obey euen Kings how hatefull soeuer naturally that kinde of gouernment did seeme vnto them It may bee that the Apostle mentioneth Kings as the last kinde of gouernment a Monarchy being in many respects the most excellent forme of gouernment as being such a form of gouernment as comes neerest to the similitude of God who is not onely one in nature but in gouernment also and is most agreeable to nature which doth affect vnity as well in the body politicke as in the body naturall But I let this passe as a question belonging rather to the Politickes then to Diuinity to be discussed at large Thus coniecturally of the reason why the Apostle vseth this tearm Concerning Kings I propound these things to be considered of First the Originall of Kings Secondly the excellency of Kings both these tend to work in man the care of obedience to them and their Lawes Thirdly the indefinite manner of propounding the tearm shewing that this submission belongs to all Kings Fourthly the vses of all
that loue not the Lord Iesus 1. Pet. 1.9 2. Cor. 16.22 Fiftly we should therefore eare the Passeouer with sowre hearbs we should remember his grieuous suffrings with harty affection and melting of soule before the Lord when wee come before him to celebrate the memory of his Passion in the Sacrament Sixtly we should no more stagger or wauer in faith but with all peace and ioy in beleeuing rest vpon the propitiation made by Christ for our sins we should therefore confidently beleeue the pardon of all our sinnes because hee hath borne our iniquities If any man sinne wee haue an Aduocate with the father Iesus Christ the righteous and he is the propitiation for our sins Seuenthly wee should neuer more bee afraid of death and hell for our debt being paied by the surety the hand-writing that was against vs is now cancelled Col. 2.15 and there is no condemnation to them that are in Christ Iesus Romanes 8.1 Heb. 2.14 Eightthly wee should not be so much troubled to bee vniustly traduced seeing Christ beyond all example suffered most vnspeakeable ignominie bearing the imputation of the sinnes of all the Elect. Ninthly seeing hee hath beene made in the similitude of sinfull flesh and suffered for sinne in the flesh wee should striue to bee made the righteousnes of God in him and as hee hath borne our sinnes so should wee striue to beare his vertues Who his owne selfe It is emphaticall that the Apostle saith Hee bare our sinnes his owne selfe For there bee two things which are heere imported First that hee had no partners there were none with him Hee bare all himselfe Esay 59.16 Hee trod the wine-presse alone Esay 63.3 5. And therefore it is a vile dishonour to Christ to ascribe any part of satisfaction to our selues or to any Saint or Angel Secondly it imports that therefore his suffering is of infinit valew in that he bare all his owne selfe in person who was God and man Then it will follow that he hath made a sufficient propitiation for all the world 2. Ioh. 2.1 2. In his body Quest. Why did he not suffer in his soule Ans. Yes for so saith the Scripture Hee made his soule a sacrifice for sinne Esay 53.10 and the Sonne of man came to giue his soule a ransome for many Math. 20.28 Marke 10.45 This was shadowed out by the Holocaust or whole burnt-offering for it noted that the whole man should suffer So in the Sacrament the breaking of the bread is not referred so properly to his body for there was not a bone broken of him saith the holy text but fitly to his soule which was broken with sorrowes and heauines for our sakes So that by the body he meanes synechdochically whole Christ but yet the body is named because That was the outward sacrifice that was offered for our sinnes on the tree Christ then bare our sinnes in his body What may wee learne from thence First wee see a manifest difference betwixt Christs Priesthood and theirs in the Law For they offered the bodies of beasts or fowles but Christ offered his owne body Secondly wee may take comfort in the assurance that hee is the Sauiour of our bodies as well as our soules Thirdly Seeing such grieuous things befell the body of Christ why seeke wee so much ease for our bodies why pamper wee our flesh so and why are we so impatient in the paines of our bodies and remember not what Christ suffered in his body Fourthly we should therefore esteem his body to bee a precious body aboue all bodies â—â—eing it was laid downe as a price for our sinnes yea wee should long to see that glorious body of his that wee might admire it and adore it and embrace it and in the meane time loue and delight in the Lords Supper that exhibiteth the body of Christ spiritually vnto vs reioycing in such meetings aboue the ioy of all carnall people before any other things Fiftly wee should therefore take heed of sinning against our bodies but make conscience to serue God both in body and Spirit and say with Dauid Christ Lord a body thou hast giuen me for I come to doe thy will Sixtly what cursed monsters are swearers that teare the body of our Lord with their cursed oathes and rake their nailes in his wounds with their blasphemies On the tree The originall word signifies somtimes a staffe Mat. 26.47 sometimes a pair of stocks Acts 16.24 sometimes a tree growing Reuel 2.11 vsually wood 1. Corinthians 3.12 Heere a Gallowes made of wood Christ bare our sinnes on the tree because hee did in a speciall manner suffer bitter extremities on the tree which hee suffered as our Suretie and for our sinnes for First to die on a tree was by a speciall Law of God made a curse and so is euery one that hangs on a tree Gal. 3.13 Secondly he was debarred of the benefit of ordinary naturall comforts For he liued in paine 3 hours in the darke and had not the light of the sun Thirdly in that darknes he was put to the most fearefull conflict with the diuels which at that time did with their vtmost fury assault him and fight against him Colos. 3.25 Fourthly he endured most grieuous paines and toâ—ments of body and the effusion of his most precious blood Fiftly hee was reckoned amongst the wicked in his death and therefore hanged betweene two malefactors Esay 53.9 Sixtly hee was reuiled by the base multitude and mocked and derided by the chiefe Priests and Scribes Math. 27.39 to 45. Seuenthly God his father powred out vpon him the fearefull viols of his wrath in withdrawing for a time the sense of his fauour Math. 27.46 Eightthly his whole body was offered vp on the tree as a Sacrifice for the sinnes of the world and the substance of all the sacrifices in the Law Vses We haue therefore cause to reioyce in the crosse of Christ aboue all things For on the tre hee freed vs from the curses of the Law and purchased for vs the blessings promised to Abraham as the father of the faithfull Gal. 3.13 14. and besides by suffering so shamefull a death he hath sanctified all sorts of waies of inflicting death vpon the godly so as now they may with comfort in a good cause or after repentance for their faults euen suffer that death on a tree with ioy And wee should the more praise God for his fauour if he suffer any of vs to die of any other more easie or more honourable death And then wee may againe see the hatefulnesse of sinne in that God punishing our sinnes in the person of his owne Sonne doth not omit the very circumstances of abasement his iustice exacting not onely death but that painefull and ignominious death on the tree Lastly hence we may see how little cause there is for Christians to plead merit if they think how fearfully sinne hath angred God and withall how senselesse the best of vs are when wee