wildernes of this world Philip. 2.15 Secondly it was their office to blow in the siluer trumpets and that vpon foure occasions as you may see Num. 10. First The one was to assemble the congregation or the Princes to the tabernacle Secondly The other was to giue an alarum when there was any remoue of the campe Thirdly The third was in the time of Warre when they mustred to battaile Fourthly The fourth was for ioyes sake at the time of solemne feasts and for thanksgiuing to God and in all these we should be like the Priests We should be as trumpets to call one vpon another to goe vp to the house of the Lord Esay 2.2 Secondly We should euery where proclaime mortality and signify that the whole hoast must remoue we must cry All flesh is grass 1. Pet. 1.23 Thirdly We should also blow the trumpet of defence and arme our selues in the spirituall warfare and call vpon God to saue vs from our enemies and stir vp one another prouoking to loue and good workes 1. Pet. 4.1 2. 2 Tim. 2.3 4. 2 Cor. 10.4 5. We should cry alowd like a trumpet in reproouing the transgressions of men and opposing the sinnes of the time Esay 58.1 Ephes. 5. Lastly we should trumpet out the praises of God for all the goodnes he hath shewed vnto vs we should blow as in the new moon Psal. 81.3 But then in all this we must remember that we blow with a siluer trumpet that is with all discretion and sincerity c. Thirdly a speciall work of the Priests was to blesse the people and to put the name of God vpon them The former whereof is prescribed Nam 6.22 23 24. and so should we all learne the language of Canaan or the language of blessing we must blesse and not curse for we are thereunto called 1 Pet. 3.9 Lastly their principall work was to offer sacrifices of which in the next words The Vses follow First For reproofe For there are many faults in Christians whereby they transgresse against their spirituall Priest-hood as 1. When men are yoaked with vnnecessarie society with the wicked for heereby they forget their separation to God c. 2. When men neglect the finishing of their repentance and assurance they looke not to their anointing 3. When men are scandalous of their indiscretions and faults they forget that such as haue any blemish must not offer the bread of their God and forget their washing from their old sinnes 2 Pet. 1.7 4. When men are barren of good workes or are vncheerefull and dull they leaue off the Priests garments of innocency and gladnes 5. When the liues and behauiours of men sauour of vanity and worldliness they remember not the blood of sprinkling 6. When men are ignorant and idle seeke not knowledge or doe not teach and instruct and admonish How doe the Priests lips preserue knowledge or how doe they beare about the Arke of the Lord 7. When Christians are fearfull and irresolute and colde and not frequent in the praises of God how doo they blowe in the siluer trumpet 8. When Christians are bitter-hearted and accustomed to euill-speaking how doo they forget their duty of blessing To omit the neglect of sanctifying till I come to handle it in the next place Vse 2. Secondly for consolation to all godly and mortified and inoffensiue Christians they should be wonderful thankfull to God that hath made them partners of this holy Calling howsoeuer the world conceiues of it God promiseth it as a great mercy to his children that they shall be called the Priests of the Lord Esay 61.6 and the Church is wonderful thankful for it to God Reu. 2.6 and 5.10 And the rather should we reioyce in it because God hath promised to take vs to himself as his portion and peculiar treasure Exod. 19.6 And it is his promise also to satiate the soules of his Priests with fatnes Ierem. 31.14 And what a priuiledge is it to haue accesse vnto the Lord and to stand before God daily which the Priests not onely might but were tied to it by their office But then for conclusion of this point let vs all bee sure wee haue our part in the first resurrection Reu. 20.6 and be carefull to be like the Priests for obedience and sanctity Exod. 19.5 6. and to get knowledge plentifully into our hearts Col. 3.16 and in the cause of God to blow the trumpets of zeal and resolution carrying our selues with all humility and readinesse to doo good and so becomming instruments of blessing to the people And which I had almost forgotten we must remember to be like the Priests for teaching and confuting and reprouing and informing our Familiars and friends as wee haue fitnes and occasion Thus of the Priest-hood of Christians in generall In particular hence is further to be considered first their work secondly their honour Their work is To offer vp spirituall sacrifices their honour is Acceptation and high account with God through Iesus Christ. First then of the work of Christian Priests which is To offer secondly what they must offer viz. sacrifices thirdly the difference of those sacrifices from those in the Law of Moses they are spirituall which word notes both the substance of Christian sacrifices viz. that they are such sacrifices as were not according to the Letter but according to the mysticall significations of the sacrifices of Moses Law and withall the manner how they must be offred vp viz. spiritually or after a spirituall manner The main thing heer intended then is To auouch that Christiās haue their sacrifices which they must offer and that in a spirituall manner Now for the cleerer opening of this doctrine two things must bee distinctly considered of First what sacrifices can remain to Christians since the Law of Moses is abrogated and secondly what things are requisite to the offring vp of these sacrifices For the first There are diuers sorts of sacrifices among Christians Some are proper to som Christians onely some are generall to all The sacrifices that are proper to some Christians are such as three sorts of men must offer First Ministers secondly Martyrs thirdly rich men First Ministers haue their sacrifice which they must with all care offer to God and their sacrifice is the soules of the hearers Thus Paul was to offer vp the Gentiles to God Rom. 15.16 And thus it was prophecied that in the time of the Christian Church the Elect should be brought in as an offring to God out of all Nations Esay 66.20 Ministers sacrifice their people either in this life or at the day of Iudgement In this life in generall when they perswade them to their attendance vpon the House of God and breed in them a care to come before the Lord in Ierusalem Esay 66.20 In particular when they work repentance and true conuersion in their hearts and when they make them go home and mortifie their sinnes and tender their vowed seruice to God And
a righteous nation may enter in Esay 26.1 2. Men may deceiue themselues but God will not be deceiued For he hath his fire in Sion and furnace in Ierusalem Hee will try euery man and make his count onely by righteousnes Esay 31.9 Rom. 9. and therefore the sinners in Sion haue reason to be afraid Esay 35.14 And if yet wee would haue signes more particular wee may trie our selues by these that follow First Sion is a Virgin and all the Godly are the Daughters of Sion and so the chiefe Daughter of a chiefe mother Now this is a true vertue of a true member of the Church that his loue is vndefiled towards Christ Hee is not enamored with other things Hee will haue no other God but one Hee accounts all things but drosse and dung in comparison of Christ Hee harbours no beloued sinne but denieth the inticements of it with detestation and griefe that hee should euer be so assaulted Secondly God knoweth his owne in Sion by this signe that they are they that mourn in Sion that are farre from making a mock of sinne The Lord himselfe is their witnes that their hearts are heauie by reason of their sinnes and they knowe no griefe like to the grief for their sinnes Esay 61.2 Thirdly thou maist knowe thy estate by thy subiection to Christ and his ordinances For God hath set his King in Sion Now if thy Soueraigne bee in Heauen and thou canst bee willing to be ruled by his ordinances this will bee a comfortable testimonie to thee as contrariwise if thou dislike his gouernment and wouldst faine cast his yoake from thee so as this man may not rule ouer thee thou art of the number of the people but not of Gods people Psal. 2.6 Thus of the second vse Thirdly wee should bee carefull to celebrate the praises of God yea and therefore carefull for all the goodnes he shewes vnto vs in Sion Praise should waite for him The Lord is great and greatly to bee praised in Sion the Cittie of our God Psal. 48.1 Psal. 147.12 Esay 51.16 All that serue the Lord in Sion and are refreshed with the comforts of his presence should get large hearts both for admiration and celebration of his goodnes Psal. 134. the whole Psalme Come say the godly Ierem. 31.10 let vs declare the worke of the Lord in Sion c. Fourthly since Sion is the place where the Lord keepes house and giues entertainment to all his followers wee should call one vpon another to goe vp to the Lord in Sion wee should run thither to the bountifulnes of the Lord and in all our wants shew our selues instructed in this point by making our recourse vnto Sion as the place where God is pleased most readily to declare his shining mercies Ierem. 31.6 12. Fiftly we should be stirred vp to much praier for the accomplishment of the building of God in Sion Our hearts should long to see this work prosper Oh that the saluation of Israel were come out of Sion Psal. 14.1 For Sions sake wee should not hould our peace Esay 62.1 but still beseech the Lord to doe good to Sion and build vp the walls of Ierusalem Psal. 51.20 Sixtly we should especially be greeued if we see that Sion prospers not Of all iudgements we should most lament the desolation of Sion The whole booke of Lamentations is spent vpon this subiect Wee should hang our harpes vpon the willowes if we remember that Sion lieth waste and there be none to build her vp Psal. 137. Seuenthly the especiall vse should be for consolation If the Lord doe vs good in Sion wee should account it a maruelous felicitie if the lord admit vs to be members of the true Church in places where Gods work prospers The Lord giues this promise in Esay to comfort them against all the miseries were outwardly to fall vpon them This work should make amends for all other troubles If God build vs vp in spirituall things hee giues vs double for all outward crosses we should striue with our owne hearts to be exceedingly affected with the happines of our owne condition on earth when we know our interest in Sion wee should liue without feare yea euerlasting ioy should bee vpon our heads and sorrow mourning should flee away Esay 31.10 and the rather if wee consider the prerogatiues of Sion aboue all the world besides for First the Lord dwells there It is the Palace of his residence on earth as hath beene shewed before Secondly the fauor of God shines there Hee delightes in his people and ioyes in all the members of Sion He reioiceth ouer them with ioy Zeph. 3.15 16 17. Psal. 86.2 Thirdly in Sion we are loosed from our fetters and bonds It is a place where the Captiues goe free The Lord turnes back the captiuitie of his people Psal. 14.7 Fourthly in her Palaces God is knowne for a refuge in all distresses Psal. 48.3 There is wonderfull safetie there The Lord doth mightily preserue and defend his people wee are safe if wee be members of the true Church and haue true grace the greatest aduersaries labour in vaine and seeking see and maruell and haste away Psal. 48.11 12. They shall certainly be confounded and turned back that hate Sion Psal. 129.5 Vpon euery place of mount Sion shall be defence Sion is a quiet habitation God hath his yeere of recompence for the controuersies of Sion and his day of Vengance Esay 34.8 Fiftly the Lawe comes out of Sion and the word of the Lord from Ierusalem There we haue directions for our life and for eternall life Esay 2.3 It is Gods foddering place there hee giues vs shepheards to feed vs Ierem. 3.14 Sixtly the inhabitants of Sion haue all remission of sinnes and the healing of their infirmities as the Prophet shews in these words excellently The inhabitant thereof shall not say I am sick the people that dwell therein shall bee forgiuen their iniquitie Esay 33.24 Seuenthly all the good newes is there to bee had we are naturally Athenians we loue to tell and heare newes if we were spiritually so Oh! how would we reioice in Sion whose spirituall glory is to bring good tidings Esay 40.9 and 41 27. and 52.7 c. Eightthly If the Lord bee displeased with Sion yet it is but for a moment hee will returne in euerlasting compassion It is a sure thing The Lord will yet haue mercy vpon Sion Psal. 102.14 Hee will againe comfort Sion and make his wildernes like Eden and his Desart like the garden of the Lord Esay 51.3 Lastly and specially we should reioice in Sion because the Redeemer comes to Sion and to them that turne from their transgressions in Iacob Esay 59.20 Yea saluation only comes out of Sion Psal. 14.7 In Sion onely hath God placed saluation for Israel his glory Esay 46. vlt. And therefore we should labour to walk worthie of so great mercies of God and liue with all contentment whatsoeuer our
There are many amongst vs that for oughâ—â—ee know liue honestly who yet in secret are polluted with desperate abominations as fearefull deceit in their callings prodigious filthines of body or the like 3. Remooue from vs likewise open and notorious offenders such as are drunkards outragious swearers knowne adulterers or fornicators murtherers railers and extortioners For to such belongeth not Gods mercy or Kingdome 1. Cor. 6.9 4. Then separate from vs such as are onely ciuilly honest not religious There are many that are farre from grosse offences either open or secret who are not yet vnder mercy which is discouered diuers waies as by their ignorance For God will not haue mercy vpon people that haue no vnderstanding Esay 27.11 And by their impenitency they neuer soundly and in secret confessed their sinnes to God They neuer mourned for their many corruptions There is a world of inward wickednes which they were neuer humbled for And also by their vnbeliefe they know no way how to bee saued by Christ by effectuall beleeuing on his mercy but think to bee saued by their owne good deeds or else they liue in a generall security not looking after saluation but thinking it enough that they are wel accounted of amongst men 5. Lastly cast out Hypocrites that onely make a shew of godlinesse and haue not the power of it that draw neer to God with their mouthes but haue their hearts farre from him These in vaine worship God These are Iewes outward but haue not the circumcision of the heart and therefore their praise is not of God You may easily conceiue how small a number will remaine if all these bee deducted out of the societies of Christians Secondly if they withall consider that if mercie bee not obtained all else is in vaine It doth not profit him to obtaine credit riches friends in this world long life or ought else if hee obtaine not mercy what shall it aduantage thee to obtaine the whole world if for want of mercy thou lose thine owne soule Thirdly it increaseth their misery that they may dye in the case they are in For either God may take away the meanes of mercy from them or may leaue them to so much insensiblenesse as they may remoue themselues from the meanes of mercy or God being prouoked by their long obstinacy may deliuer them vp to a reprobate sence or God may suddenly take them away by death and then woe vnto them it had beene better for them they had neuer beene borne Quest. But some one may aske What should bee the cause that so many obtaine not mercy of God seeing God is in his owne nature so gracious and they are in so great need of mercy Ans. I answer that the cause why some obtaine not mercie is First because they seek it not they bee at a great deale of care and paines many times to seek other things but they altogether neglect their owne mercy and seeke not for it Now God stands vpon that That hee will bee sought vnto The house of Israel must know that though God bee many waies gracious as is shewed at large Ezec. 36.25 c. yet for all this hee will bee sought vnto or else euen Israel may want mercy verse 32. Secondly others are so farre from seeking mercy that they refuse mercy when God in the Gospel daily calles vpon them and beseecheth them to be reconciled yet they are so busily imployed in following foolish vanities that they forsake their owne mercy Ionas 2.8 They will not answer when God calls but reiect his Word and grieue his good Spirit and abuse his patience and bountifulnes and so heape vp wrath against the day of wrath Thirdly others seek mercy but they seeke it not aright they faile in the manner as either they seeke it coldly and carelesly praying but for fashion sake or with their lips without power of affections They speak for mercy but they doe not care for mercy They neither obserue nor regard whether their petitions bee granted or denied and this is the condition of the ordinary sort of men or else they seek mercy corruptly without sincerity of the heart As when men pray God to forgiue them the sinnes which yet they mind not to leaue Now this is a shamefull kind of seeking mercy For God stands vpon it that wee must forsake our wickednes or else hee will not forgiue Esay 55.6 2. Tim. 2.19 Or else lastly men seeke it too late as Esau sought the blessing when it was gone Heb. 12.15 They may call when God will not answer Pro. 1. Zachar. 7. And this is the case of some that put off their repentance vntill the latter end But haue now obtained mercy Doct. The godly are exceeding happie in the obtaining of Gods mercy All that are called in Christ Iesus euen all that haue truely repented themselues of their sinnes are certainly vnder mercy and in that respect in a maruelous safe and happy condition Three things are distinctly imported in the obseruation First the one is that God is mercifull Mercy may bee obtained Ionah 4.2 Psal. 116.5 and 86. Secondly that penitent sinners doe obtaine mercy Ioel 2.13 Esay 55.7 Thirdly that such as haue obtained Gods mercy are in a maruelous happy case in comparison of what they were before in It is inough if we obtaine mercy whatsoeuer wee obtaine not Hence the Phrase Thou hast couered him with thy mercie And our happines in respect of the interest wee haue in Gods mercie is the greater if wee consider either the properties or the effects of God's mercy There are foure admirable properties in the mercy of God which he shewes to his people First his mercy is tender mercy Psalm 51.1 which he shewes in diuers things as 1. That he is full of compassion in pitying the distresses of his people no father can so pity his childe Psalme 103.13 Hence his bowels are said to be troubled for them or to sound in him Where is the sounding of thy bowels saith the Prophet Esay 63.15 Ier. 31.20 The word Misericordiam imports as much for it sounds misery laid to the heart God then is mercifull in that he laies our miseries to his heart 2. That he waits to shew mercy Esay 30.18 watching for all oportunities as it were to preuent vs with his blessings 3. That he is slowe to anger not easily stirred to displeasure when he hath shewd his fauor Psal. 103.1 He is a God of iudgement that considers the weaknesses and infirmities of his seruants as knowing whereof they are made Esay 30.18 Psalm 103. 4. That if he do see some more preuailing euils in his people yet hee will spare as a father spares his onely sonne Mal. 3.17 And if hee doo chide yet hee rebukes his people still with great affection Ier. 31.19 and he wil quickly giue-ouer and not chide alwaies Psalm 103. He is ready to forgiue as soon as they call vnto him Esay 65.23 and 55.7 Psalm 103.
5. That if he doo bring affliction vpon his people to humble them yet he will not consume them but will repent him of the euill Ioel 2.13 Deut. 32.36 Amos 7.36 6. That in shewing his loue hee is of great kindnes called the maruellous louing kindnesse Psalm 17.7 hence resembled to marriage-kindnes Hosh. 2.19 No husband can be so fond of his wife as God is of his people nor can any man deuise such waies to expresse kindnes as GOD doth to his people 7. That his mercy is without all grieuance to him Mercy pleaseth him Mic. 7.18 It breeds as it were an vnspeakable contentment in GOD himself when hee hath dealt mercifully with his seruants Secondly his mercy is immense vnmeasurable and this is exprest by diuers forms of speech in the Scripture Thus God is said to be plentious in mercy Psalm 86.5 aboundant in mercy 1. Pet. 1.3 rich in mercy Eph. 2.4 His mercy is great aboue the heauens Psal. 108.5 Gods Word heerin hath magnified his name aboue all things Psalm 138.2 Hee hath a multitude of mercies Psalm 51.1 manifold mercies Nehemie 9.19 They are vnsearchable high as the heauen is from the earth Psalm 103.11 His kindnes is said to be maruellous louing kindnes Psalm 17.7 Which must needs appear to be so because hee is a Father of mercies all mercies in the world flowe from him 2. Cor. 1.3 and all his paths are mercie and truth Whatsoeuer hee doth to his people is in mercy Psalm 25.6 And therefore the Prophet that could finde similitudes to expresse the faithfulnesse and iudgements of God by yet is fain to giue-ouer when he comes to his speciall mercy to his Chosen and vents himself by exclamation Oh how excellent is thy mercy Psalm 36.7.8 Thirdly this mercy is the more admirable in that it is free which appears diuers waies First in that it is shewed without deserts on our parts which the tearm gracious euery where giuen to God in Scripture doth import Secondly in that God is tied to no man nor to any posterity of men he hath mercy on whom he wil haue mercy Rom. 9. Thirdly because it is extended to all sorts of people If the rich mercy of God could haue been obtained onely by Kings or Apostles or the like it had been the lesse comfortable vnto vs but bond as well as the free the Barbarian as well as the Grecian the Gentile as well as the Iew the poor as well as the rich may be possessed heerof Hee doth not spend all his mercy on Abraham or Dauid but hee reserueth mercy for thousands Exod. 34.6 and will bestowe the true mercies of Dauid vpon meaner men Esay 55.4 His mercy is ouer all his works especially ouer all his spirituall works in Iesus Christ Psalm 145.9 Fourthly it appears to be free because it can be alone God can loue vs though no body else doo though Abraham knowe vs not yet GOD will bee a Father vnto vs and neuer leaue vs nor forsake vs Esay 63.15 16. Ob. But might some one say In the second Commandement it is plain that GOD shewes mercy â—o them that keep his Commandements It seemes then his mercy is not free but he hath respect to deserts in vs. Sol. First our keeping of the Commandements is not alleaged as the cause of mercy but as the signe of mercy The words shew to whom God will shew mercie not for what cause Secondly when he saith he will shew mercy it euidently excludes merit For it is mercy that God will bestow such great things vpon men for their works for there is no proportion betweene our works and the goodnesse wee receiue from God When we haue done all we should account our selues vnprofitable seruants Ob. But it seemes God's mercy is caused by merit for God shews vs mercy for the merits of Christ If Christ deserue it then it seemes it is not free Sol. First mercy excludes merit in vs though not in Christ. Secondly it was mercy that God gaue vs Christ to merit for vs. And thus of the third property of God's mercy Fourthly God's mercy is the more admirable yet in that it is eternall God will not change his word He keepeth his couenant and mercy with his seruants 1. King 8.23 God's mercies haue beene from all eternitie Psalme 25.6 and hee will not take away his mercy from his seruants Psalme 89.34 but his mercy and louing kindnesse shall follow them all the dayes of their life Psalme 23. vlt. His mercies are new euery morning he hath neuer done shewing of mercy Lament 3.23 Esay 33.3 He is still building vp his mercies and will neuer leaue till he haue finished them in an euerlasting frame of vnspeakeable glory Psalme 89.2 His mercy is euerlasting and endureth for euer Psalme 103.3 136. from euerlasting to euerlasting Psalme 103.17 God may forsake his people for a moment to their thinking and in a little wrath he may hide his face but with euerlasting mercies hee will receiue them As he hath sworn that the waters of Noah shall no more couer the Earth so hath hee sworn he wil no more be wroth with his people The hills may be remoued and the mountaines may depart but God's couenant of peace shall not be remoued saith the Lord that hath mercy on thee Isaiah 54.7 to 11. If God's couenant be not with day and night and if hee haue not appointed the ordinances of heauen and earth then may hee cast away his seruants and their seed Ierem. 33.25 26. But we see the course of nature is firme and therefore ought to bee more assured of the firmnesse of the couenant of God's mercy to his people The effects of mercy follow To obtaine mercy is to obtaine those benefits which God hath promised to his people as the fruits of his mercy Where God shews mercy First he will heare their prayers graciously this is promised Isaiah 30.18 19. and pleaded by Dauid Psalme 4.1 Secondly hee sanctifies all afflictions so as whatsoeuer befalls the godly proceedes from mercy and not iustice in God and shall worke for the best Rom. 8.28 It is God's loue that maketh him correct Heb. 12.6 7. Thirdly he heales their natures from the diseases of their mindes for to shew mercy is likewise to cure vs and sanctifie vs and God promiseth it Hosh. 14.3 Fourthly he multiplies pardon Isaiah 55.7 It is not grieuous to forgiue sinne daily when they seeke to him for forgiuenesse Fiftly he deliuers the soule absolutely from the pit they are free from condemnation Iob 33.27 Psal. 86.13 c. Sixtly In all dangers and weakenesses his mercy holds them vp euen when the godly say their foot slippeth Psal. 94.18 Seuenthly he guides them in all their waies He that hath mercy on them saith the Prophet shall leade them euen by the springs of water shall he guide them Isaiah 49.10 The World is like a wildernesse the wicked are like wilde beasts in a desart God's children are so
grieuous which is heer also implied in that God was fain to send his owne Sonne to help and heale vs. Now that the diseases of mens soules are so grieuous may appeare many waies First because such a multitude of men are infected not some one person in the whole world in the body of mankinde not on some part but from the crown of the head to the sole of the foot all full of sores and diseases There is no man that sinneth not and so no man that is not sick and that is the reason why men feare the pestilence because it makes so many sick Secondly because the soule of man by nature is sick of a multitude of diseases at once for euen sinne is a sicknes and so our sicknesses are innumerable because our sinnes are so And hence it is that in Scripture so many metaphors are vsed to expresse the sicknesse of the soule as leprosie wounds plagues poison gall c. Thirdly because the disease lieth in the soule it self Of diseases those are most mortall that get into the spirits and doo most enfeeble man how much more when it is in the soule Fourthly because in respect of our selues our sinnes or our diseases are incurable wee can giue our selues no remedy that can help vs Ier. 30. Fiftly because in the Colledge of spiritual Physicians ther is scarce one of a thousand that can help the poor soule out of these diseases Iob 33. Sixtly because there bee but certain seasons only in which men can be healed as it was with the lame man at the poole of Bethesda and if men misse these seasons they are in danger to dye of these sicknesses There be seasons of grace and daies of saluation and men must not harden their hearts while it is called To day Vse The vse should be to awaken wicked men to a serious consideration of their danger and at length to think of help for their soules being thus diseased as they would doo for their bodies if they were desperately sick Ob. We feel no such diseases in our soules Sol. First wicked men haue a kinde of spirituall lethargy vpon them and so are in grieuous danger but by reason of their spirituall sleepinesse they feel it not Secondly though they feele not their diseases now they shall doo heerafter and then think what a pain it will be vnto them when God awakens them whether they will or no. It may be it wil be in this life as it was with Cain and Iudas and then a wounded spirit will ake so who can bear it Thirdly the matter is not altogether so easie with wicked men as they pretend for they doo feele so much as may shew they are very sick Somtimes they feel their consciences galling and paining them at the hart for the very time and what are the passions and perturbations of their may heale vs If wee become not new creatures the mending of particular faults is to little purpose Esay 6.10 as wee see in Herod Sixtly wee must make conscience of it to receiue the medicines of the Word of GOD For now wee are healed by meanes not by miracle Peace and healing are the fruit of his lips Esay 57.18 19. We must obey them that haue the ouersight of it and suffer their words of exhortation patiently Pro. 12.18 He sent his Word and healed them Psal. 107.20 There is no disease in the soule but remedies may be found in the Word Gods words are life to those that finde them and health to all their flesh That is good for all diseases Prou. 4.22 And to this end wee must take heed of tampering with our owne medicines or contesting with our Physicians wee must not be wise in our own eies no man is Physician good enough to heale himselfe Prou. 3.7 8. and wee must take heede of superstitious medicines In vaine shall the daughter of Aegypt vse many medicines for she shall not be cured Iere. 46.11 Indulgences Pilgrimages Penances Whipping of the body or the like are vaine medicines and being not appointed by Christ they will neuer profit to heale the soule of sin And further such as would bee soundly healed must take heede of secret flattering teachers that doe all their cures with preaching mercy and cry Peace Peace and neuer teach men sound courses to bee rid of their sinnes Those are they that heale the hurt of the daughter of Gods people slightly Ierem. 8.11 Seuenthly looke to the beginning of sinne when we first feele lameness in the waies of righteousnes wee must speedily seeke help lest wee be turned cleane out of the way Sinnes of infirmities nourished or neglected may proue grieuous diseases at length Heb. 12.13 Eightthly men that haue some good euidence that they are healed by Christ that their comfort may bee established they shall doe well to shewe themselues to the Priest that hee may try and testify that they are whole from their Leprosy Leuit. 14. Ninthly if Christ heale vs wee must bee sure to remember to make him our praise wee must acknowledge his great mercy in healing our natures Ierem. 17.14 Hee stands vpon the credit of the cure Christians faile exceedingly that they are not more thankfull for deliuerance from faults and temptations they doe lesse for the cure of their soules then they doe for the cure of their bodies wee must blesse the Lord and call vpon our soules to doe it as Dauid did Psal. 103.1 3. and 14.13 and the rather should wee with all thankfulnes praise God for such cures First because no outward medicines can doe any good God cures onely by his Word Secondly because God onely can cure vs Ierem. 33.6 Deuter. 32.39 Thirdly because God accounts it the greatest honour we can doe him to offer him praise Psal. 50.14 Fourthly because God neuer doth those cures vpon the soule of a man but hee loues him wonderfully euer after and forgiues him all his sinnes Hosh. 14. Psalme 103. verse 2 3 4. Ierem. 33. verse 68. Tenthly wee must bee patient and indure the medicines whether they bee hard sayings or afflictions Dauid praies to God to wash him and to purge him with hysope and not spare Psal. 51. Eleuenthly it is a great help to get our soules healed to shew mercy to the bodies of other men God will not heale our soules if we oppresse other mens bodies as wee see in the case of oppressors in our times Esay 58.6 7 8. Thirdly since in Christ men may be healed it giues vs occasion to bewaile the feareful carelesnes of the most men that will not seeke cure yea in places where the meanes is offered to cure them All sorts of people are like Babylon for this confusion shee would not bee cured Ierem 51. Men refuse cure and all comfort and aduice yea when they are warned of their diseases they break out into more wilfulnes and offending as God said of Ephraim When I would haue healed Ephraim then the iniquity of Ephraim was discouered Hos.
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
the shining of the Sun at noon-day Thus of the punishment of vnbeleeuers and so also of the first argument taken from testimony of Scripture Verses 9 and 10. But yee are a chosen generation a royall Priest hood an holy Nation a peculiar people that ye should shew forth the vertues of hâ—â— that hath called you out of darknes into his maruellous light Which in times past were not a people yet are now the people of God which had not obtained mercy but now haue obtained mercy THese words contain the second argument to perswade Christians to make their constant recourse vnto Christ and from him to procure vertue to enable them for holinesse of conuersation and it is taken from the consideration of the excellency of that estate vnto which they were brought by Christ. For the description whereof the Apostle singles out two places of Scripture with which hee makes vp a compleat narration of their great prerogatiues aboue all other people and aboue that they themselues were in former times The places of Scripture he makes vse of are Exod. 9. and Hosh. 1. And before I open the words two things may be heer noted First the Apostle's care to prooue what he saith from the scripture whether it be against wicked men or for godly men which shews that we should much more take heed to GOD's Word being lesse than Apostles especially such an Apostle Secondly we may hence note that the promises or praises giuen to the Godly in the old Testament are not enuied to Christians in the new Testament God is no respecter of persons but wee haue free liberty to search the books of God and to chuse out of all the examples of the sutes of godly men or the preferments what we wil and if we make a sute of it to god he wil not deny it but shew vs their mercy Now for the particular opening of these words we must obserue that it is the purpose of the Apostle to shew briefly the priuiledges of the godly aboue all others or what themselues were before their conuersion And the priuiledge of their estate may be considered either positiuely in it self or comparatiuely It is described positiuely verse 9. and comparatiuely verse 10. In the ninth verse there he reckons vp a number of prerogatiues belonging to the Godly and withall shews the vse they should make of them or the end why they were conferred vpon them The Godly excel in diuers respects if we consider First their election they are chosen of God Secondly their alliance or kinred they are a chosen kinred Thirdly their dignity aboue other men they are royall Kings Fourthly their function or priuate imploiment before God Priests Fiftly their behauiour or outward conuersation they are holy Sixtly their number they are a Nation Seuenthly their acceptation with God they are a peculiar people First for Election The Apostle looking vpon the words in Exodus 19.5 6. and seeing that they described the happinesse of Christians in this life doth in the Fore-front put-to this priuiledge of their election as the foundation of all the rest and would haue Christians much affected with the consideration of this prerogatiue It is one of the chief and prime comforts of a Christian to consider that he is elect of GOD Psalm 106.4 5. 2. Pet. 1.9 elect I say both before time and in time Before time in God's decree and in time when the Godly are singled and called out of the world and picked out one of a city and two of a tribe in all the ages of the world and distinguished from other men by beleeuing in Iesus Christ. As the Israelites were chosen out of all the nations of the world so now the Elect out of all the Ages of the world Quest. But what is there in the election of a Christian that should so much affect him as to account himself so wonderfull happy in that respect Ans. There are many things in our election which should much rauish vs as to consider First when wee were chosen viz. before the foundation of the world from all eternity Oh what a fauour is it to think that God had such thought of vs before euer we had any beeing Ephes 1.4 Secondly by whom we were chosen viz. by God Men are wont to be affected if any of any degree almost doo point out them aboue others vnto any condition of praise or preferment To be beloued and in request with any is a contentment but especially if Kings or great persons should chuse vs out to set their loue vpon vs how would we be moued with that Oh! what comparison can there be between the greatest men on earth and the great God in heauen Thirdly to what wee were chosen viz. to a Kingdom and great glory For meaner persons to be chosen to any preferment it would proue a great contentment but especially to be aduanced to the highest honors why God hath chosen and called vs to no lesse an happinesse than a Kingdome and glory yea his Kingdome and glory in heauen Mat. 25.34 2. Thes. 2.13 14. Fourthly for how long this choise must last viz. for euer To be chosen to a great office though it were but for a yeere is a great honour in the account of some men but especially to enioy a kingdome if it may be for diuers yeers as 20 30 40 or the like how would men reioyce that could attain to such an election But behold our happines is greater For wee haue by our Election an entrance into the euerlasting Kingdom of Iesus Christ. Fiftly vpon what reasons we were chosen viz. vpon God's free and meer grace and goodnes he chooseth whom he will It was his good pleasure to chuse vs to such a Kingdome wee had it not by descent or desert Rom. 9.18 21. Ephes. 1.11 Sixtly in what manner he chose vs viz. vnchangeably to bee chosen to so great an estate though it had beene but during pleasure and that pleasure to such as might change had beene a great aduancement But Gods purpose remaines according to his choise and whom he elected he calles and whom hee calles hee iustifies and whom he iustifies hee glorifies Rom. 8.30 The foundation of God remaineth sure 2 Tim. 2.19 Lastly to consider whom he chose which hath a double incitation in it For first the Scripture tels vs Many are called but few are chosen Now this increaseth our honour that but a few onely can be admitted to the participation of it If many had enioyed it the commonnesse of it might haue had in it some occasion of lessening the valew of it Deut. 7.6 7. Math. 20.16 Secondly God chose vs that were most vile creatures polluted in bloud couered with filthines falne from him by vile Apostasie and our rebellion in our first parents and beeing guilty of many treasons in our owne actions And this shold much moue vs that God should set his heart vpon such vile wretches as wee euery day are prooued to
excell Secondly by auoiding strife and contention Doo nothing through strife saith the Apostle Phil. 2.4 but let the same minde bee in you that was in Christ. Thus is it a singular praise to bee gentle Iam. 3.17 Thirdly by an easie subiection to God's will to bear the yoke of God is to imitate Christ heerin to bee easily perswaded or intreated to doo those things which belong to our duty and Christian obedience Mat. 11.29 Fourthly by gentle dealing with such as haue fallen through infirmity this is required of vs Gal. 6. 1. And thus did Christ toward Peter after his fall he neuer shewed his displeasure when he saw he was displeased with himself The third vertue is humility or lowlinesse of minde This is also required of vs Mat. 11. as a vertue we should imitate in Christ. Now Christ shewed his humility First by making himself of no reputation Phil. 2.8 Hee abased himself to take our nature vpon him Hee hid for a time the glory hee had with the Father and besides hee shewed it by auoiding many times applause and fame of the people He sought not the honour of men Hee suppressed often his owne praises Iohn 5.34 44. And thus we shall doo likewise if our praise be not of men but of GOD and that wee doo nothing through vain-glory Phil. 2.4 6. And as hee did not seek the applause of others so hee did not giue witnes of himself Iohn 5.31 He praised not himself and wee should shew our humility by a lowe opinion of our selues thinking better of others than of our selues Phil. 2.4 Secondly by making himself equal with them of the lower sort which is required of vs Rom. 12.16 and was performed by him when he sorted with Publicanes and sinners and the meanest of the people magnifying the poore of this world Ob. Might some one say Yea this shewes the pride of Professers now for they will not sort nor conuerse with their neighbours especially if they be as they account them but guilty of any crime such as drunkennesse whoredome swearing c. Sol. The example of Christ is peruersly alledged to condemn the Godly heerin for they do onely professe a resolution to shun all needlesse society with open wicked men Two things may be said about Christ's practice heerin First that he conuersed with them not as a companion but as a Physician He came to them as the Physician doth to his Patient to heal them and thus it is not denied but the company of the worst men may be resorted vnto viz. when wee haue a calling and fitnes to reclaim them Secondly consider well what these persons were with whom Christ sometimes kept company The Publicanes were such as gathered toll or tribute-money for Caesar and for that reason were extremely hatefull among the Iewes who liked not to be subiect to forrain gouernment but it is not manifest that they were men of notorious euil conuersation It was the stomach of the Iewes not the wickednes of the men made Publicanâ—s to be so hatefull And whereas it is added that hee kept company with sinners it may be answered that they were penitent sinners as our Sauiour said of them Mark 2. It is true some of them had been notoriously wicked as Mary Magdalen who once had been a most wanton woman but was now receiued to mercy and had repented with many tears which though the Iewes acknowledged not because she was one of Christ's Conuerts yet to vs it ought to be euident Thirdly Christ shewed his humility by bearing the infirmities of the weak vnto which we are exhorted Rom. 15.1 2. and Eph. 4.2 and Christ practised it daily by bearing with the strange weaknesseâ— of his disciples Now these duties of humility we are the more bound vnto more I say than Christ first because we are sinfull creatures and ought euer to bear vpon vs some part of the shame of our offenses Secondly because we are infinitely inferiour to him in respect of his greatnes If hee that was so great by relation to God equall to God and by birth and office c. if hee I say carry himself so humbly how little reason haue we to stand vpon birth riches calling gifts or the like c. The fourth vertue that was eminent in Christ was contempt of the world an admirable thing that he who was Heir of all things could shew so little regard of worldly things and this hee shewed First by liuing in such want of all things as he affirms Luke 9.57 58. Secondly by refusing the preferments were offred him vpon sinfull â—earms whether by the diuell who offred him all the glory of the Kingdoms of the world or by men who would haue made him King Thirdly by knowing no man after the flesh by his neglect of earthly kinred his hearers were his father and mother brothers and sisters hee esteemed of men according to their spirituall estate in Gods Kingdome and not according to their outward estate in the world Fourthly by seeking the things of others more then his owne his life was wholy deuoted to the profiting of others Thus should wee shew our contempt of the world also by vsing the world as though wee vsed it not 1. Cor. 7.31 by not caring for the things of this life with distrustfull cares Mat. 6. by not seeking great things for our selues and by looking on the things of others as well as our owne things Phil 2.4 and by acknowledging of spirituall relations with our best affections The fift vertue eminent in CHRIST was Mercy which hee shewed not onely by counsell perswading his hearers to all sorts of mercy vpon all occasions but by his practise also by healing both the soules and bodies of all sorts of diseases in all sorts of men going about and doing good in all places where he came This is a vertue in many Scriptures much vrged vpon Christians Col. 2.12 Rom. 12. 1. Tim. 6. Iam. 3.17 and our mercy should haue the same praises his had First it should be all sorts of mercy to soule and body Secondly wee should bee full of mercy Thirdly wee should be ready to communicate and distribute Fourthly it should bee with pitty and bowels of mercy All this was in Christ and is required of vs. The sixt vertue in Christ was patience This vertue wee are charged withall and vrged to it by the example of Christ Heb. 12.1 2. And thus wee are to learne of him to bee a patient people both for the matter that wee endure the crosse Luke 9.23 1. Pet. 4.1 and 2.24 and for the manner wee must suffer as he did First with silence hee was as a lambe dumbe before his shearer Secondly with subiection to Gods will Father thy will bee done so Dauid I should haue beene patient because thou didst it Psal. 39. Thirdly with long suffering Christ bare his crosse daily and so shold we Fourthly with willingnes wee must take vp our crosse Luke
any nation may be admitted to this estate and the Lord without respect of persons will blesse them with the blessing of his people as the Prophet excellently shewes Esay 2.19 and 19.24 25. The Gentiles haue come to reioice amongst his people Rom. 15.9 10 11. They were hard times when the Lord's dominion was in a manner confin'd in the Kingdome of Iudah and Israel 2. Because it is so great and glorious a work on God's part to make vs his people for hee doth as it were plant the heauens and lay the foundation of the earth that hee may say vnto Sion Thou art my people Esay 51. verse 16. 3. Because in the hardest times that can befall the godly the Lord will haue them plead this priuiledge and they may go to God and he will acknowledge them in all their distresses and sanctifie their afflictions and deliuer them at the voice of their cry Esay 64 9. Zach. 13.19 4. Because they shall yet enioy a farre more excellent estate in another world than now they haue Reu. 21. They are now but as the children of Israel in Goshen or in the wildernesse Vse 2. Secondly diuers things may bee hence obserued for instruction as 1. Such as liue in the Church and yet haue not the marks of God's people on them should awake and look about them and labour to get into the number of God's people These fooles among the people as the Prophet Dauid calleth them should vnderstand and these euill neighbours vnto Israel should bee perswaded to learn the waies of God's people and so they may bee built vp in the midst of Israel Ier. 12.16 And it should bee their daily praier vnto God to grant them this one request namely to blesse them with the fauour of his people Psal. 106.3 4. 2. The penitent sinner that feels his heart called by the voice of Christ should hence bee moued to enter into the couenant of God and speedily to take the oath of subiection alleageance binding himself with all his heart to God and his diuine seruice deu 29.10 11 12 13. Ier. 50.5 3. Such as haue taken the oath and are acknowledged for true Subiects should for the rest of their time study how to carry themselues as becomes the people of God and so In generall they should remember two things 1. To giue eare to God's Law and hearken what the Lord will say vnto them from time to time Psal. 78.1 Esay 51.4 2. To lead a holy life and conuersation for therefore hath God seuered them from all nations that they might bee holy to him Leuit. 20.26 All God's people are righteous Esay 59.21 and 62.12 And Christ hath redeemed them from all iniquity and purified them that they might be a peculiar people vnto him zealous of good works Tit. 2.14 They must therefore bee no more polluted with their transgressions nor bee fashioned to the lusts of their former ignorance Ezech. 14.11 and 36.25 c. In particular they should 1. Giue God thanks for euer for blessing them with the blessing of his people Psal. 79. vlt. 2. They should humble themselues to walk with their God Mic. 6.8 being humbled at his feet to receiue his Law Deut. 33.3 bowing down with all reuerence to worship him Psa. 95.7 For God is a great God aboue all gods and a great King aboue all kings 3. They must auoid needlesse society with the wicked 2. Cor. 6.16 and take heed that they learn not the manners of other nations Leuit 20.24 4. The Law of GOD must bee in their hearts For they should be a wise and vnderstanding people aboue all men and this is the signe of God's people Esay 51.7 Deut. 4.6 And it is God's couenant to write his Laws in their harts Ier. 31.33 5. They must auoid Idols and keep Gods Sabbath this God requires perpetually Leuit. 26.1 2 3 11 12. and graciously accepts when hee findes this care Esay 56. with protestation against those that will not keep his Sabbaths Ier. 17 c. 6. They must walk confidently in the trust vpon God's goodnes and couenant with them as the godly resolued Mic. 4.5 All people walk in the name of their god and therefore we will walk in the Name of the Lord our God for euer and euer resoluing to cleaue to God in a perpetuall couenant Ier. 50.4 5. 7. They should approoue themselues to bee God's people by their language their language should bee a pure language not speaking lies a deceitfull tongue should not bee found in their mouthes and their words should be gracious such as might minister grace to the hearers Zeph. 3.9 13. Eph. 4. Col. 4. 8. They should be patient in all aduersities as being of Moses minde that it is better to suffer affliction with God's people than to enioy the treasures of Egypt Heb. 11 25. 9. They should obey according to all that God commands them shewing a respect to all God's Commandements seeing they serue God and not men and that all dissimulation will bee open before his eies Ieremie 11. verse 4. And thus of the second way of comparison In the last words of the verse their estate is considered in relation from God to them And so in the state of nature they were not vnder mercy but in the state of grace they are now vnder mercy Not vnder mercy Doct. All the time that men liue without repentance for their sins and faith in Iesus Christ they liue without the mercy of God they are not vnder mercy God loues them not nor regards them they are children of wrath Eph. 2.3 and the wrath of God abideth on them Ioh. 3.36 Yea though the Lord be exceeding mercifull in himself and to the faithfull yet by no meanes will he cleer the guilty Exod. 34.6 Num. 14.18 Now this not beeing vnder mercy imports diuerse things First that their sinnes are not forgiuen or pardoned Secondly that their soules are not healed of their originall diseases but they liue still in their blood Thirdly that they are liable vnto all sorts of iudgements and those which are vpon them came from the wrath of GOD which hateth them c. Fourthly that they are in danger of eternall condemnation in generall that they liue and lie vnder the forfeiture of the couenant of works and haue no part in Christ or the couenant of grace Vse The vse should be therefore to teach wicked men to take heed how they presume of Gods mercy they may deceiue themselues but God will not be mocked Gal. 6.7 For such things as they are guilty of the wrath of God comes vpon the children of disobedience Eph. 5.5 They that liue after the flesh shall die Rom. 8.13 For the more distinct vnderstanding of this point foure things would be considered of First that wicked men are exceeding apt to plead Gods mercy thogh it belong not to them and doo not beleeue that God will deale so with them as they are threatned Secondly that God directly
declared himself that hee will not shew mercy or pity towards diuers sorts of offenders Thirdly that the things men vsually obiect will not be auailable to deliuer them from Gods wrath Fourthly what sorts of men in particular God will not be mercifull vnto For the first that men are apt to plead God's mercy when it belongs not to them is apparant through the whole course of Scriptures to haue euer been in the disposition of most wicked men they blesse themselues in their hearts when their iniquity is found worthy to be hated Psal. 36.2 They liue at ease and put far away the euill day from them Amos 6.1 3. They cry Peace peace when sudden destruction is made to come vpon them 1. Thes. 5.3 For the second that God will not bee mercifull to many a man that liues in the visible Church is manifested by many Scriptures as Deut. 29.19 Ier. 16.5 Ezech. 5.11 and 7.4 9. and 8.18 Hosh. 1.6 and 2.4 and in many other places For the third their excuses and pretenses are all vain for 1. If they stand vpon their greatnes in the world it is certain that riches will not auaile in the day of wrath Iob 36.18 19 c. 2. Nor will it help them to be born of godly Ancestors for rather than God will bee tied to the wicked seed of Abraham hee will raise vp children of the stones to Abraham Mat. 3. 3. Nor can multitude priuiledge them For though hand ioin in hand yet sin shall not go vnpunished and God turns nations of men into hell Psalm 9.17 4. Nor will their outward seruing of God serue their turn It is bootlesse to cry The Temple of the Lord the Temple of the Lord if men redresse not their waies Ier. 7.4 8 9 10. 5. Nor wil it help them that some Ministers speak comfortably to them and by their preaching they may expect mercy for GOD will iudge those Prophets that strengthen the hands of the wicked The stubborn people were neuer a whit the safer when the Prophet told them they should haue peace and no euil should come vnto them but the Lord protesteth that the whirl-wind of his fury should fall grieuously vpon the head of the wicked for all that Ier. 23.15 19 20. that at length they should consider it perfectly and the Lord threatneth that he will rent the wall of security which the Prophets haue built with vntempered morter that he will rent it euen with the fierce winde of his furie and there shall be an ouerflowing showre in his anger to consume it Ezech. 13.10 to 15. 6. Neither may the patience of God proue that he meanes to shew expected mercy for though a sinner prolong his daies an hundred times yet it shall not be well with the wicked nor ought he to settle his heart the more freely on his sinne because sometimes it is not speedily executed for God will finde a time to set his sinnes in order before him and then he may teare him in peeces and none can deliuer him Eccles. 8.11 12 13. Psal. 50.19 7. Neither will it ease them that there are so many promises of mercy in Scripture For they are limited and besides in diuers places where mercy is promised the Lord explains himselfe by shewing that he will not cheere the wicked Ex. 34.7 as was alleaged before so Nahum 1.3 and v. 7. compared with the 6. 8. Neither will their Baptisme helpe them for neither Circumcision nor vn-circumcision auaileth any thing but a new Creature Gal. 6. Ob. If any say But though they be not now vnder mercy yet hereafter they may bee vpon Repentance Ans. I answere that in this they say truely but yet not safely For many men that haue promised themselues the late Repentance and mercy haue died in their sins before they could euer repent And thy times are in Gods hands thou knowest not when nor how thou shalt die and therefore the surest way is Now to turne to God with all thy heart as they were counselled more at large Ioel 2.12 13. Now for the fourth it may awake some sort of offenders the more effectually that besides the generall threatnings against wicked men they in particular are assured that they are not vnder mercy As first such as shew no mercy to men Iam. 2.13 and such as transgresse of malicious wickednesse Psal. 59.6 and such as are people of no vnderstanding Esay 7.11 and such as walk after the imaginations of their owne wicked hearts and will not harken vnto God Ierem. 16.5 10 12. and such as blesse themselues in their heart when they heare the curses of the Lawes Deut. 29.19 and such as steale murther commit adultery and sweare falsely Ier. 7.9 and many other particulars Catalogues might be instanced in all the seuerall Scriptures the Prophet Malachy puts in such as deale corruptly in tything and offring Malach. 1.8 9. To conclude the counsell of the Prophet Ieremy is excellent in this case who most effectually speakes thus Heare yee giue eare bee not proud for the Lord hath spoken Giue glory to the Lord your God before hee cause darknes and before your feet stumble vpon the dark mountaines and while yee look for light hee turne it into the shadow of death and make it grosse darknes But if you will not heare my soule shal weep in secret for your pride and mine eye runne downe with teares Ierem. 13.15 16. Vse 2. Secondly the consideration of this doctrine may iustify the practice of godly Ministers that denounce the iudgements of God vpon their hearers that liue in sinne without repentance It is their duty to shewe them that they are not vnder mercy they are required to cry aloud and to shew Gods people their sinnes Esay 58.1 And the Prophets that cried peace peace are extremely threatened of God so as for not warning the people the blood of their soules is required of the Prophets Ezech. 33. verse 2. to 10. Vse 3. The third vse may bee therefore for the singular humiliation of wicked men that liue in the assemblies of Christians Though they haue obtained a place in Gods Church yet they haue not obtained mercy but liue vnder the fearefull displeasure of God and this is the more terrible if they consider three things First that this is the case of multitudes of men in the Church but a remnant are vnder mercy which will appeare more distinctly if you draw out of our assemblies such as in Scripture are expresly said not to bee vnder mercy as 1. Take all such as yet liue in their naturall Atheisme that mind not God nor Religion that onely care for earthly things and shew it by a constant either neglect or contempt of the publike assemblies of Christians amongst vs These cannot obtaine mercie because they refuse to heare Gods voyce and to seeke to the ordinary meanes of mercie Isaiah 50.1 2. Heb. 3.7 2. Draw out then secret offenders such as sinne in the dark and say Who seeth vs
prouided for that God preserues them yea and himselfe finds them out means of singular refreshing all their dayes Eightthly He crownes them with blessings Psal. 103.4 Ninthly hee giues them assurance of an immortall inheritance 1. Pet. 1.3 4. The consideration of this maruellous mercy which the godly haue obtained may teach vs diuers things First with all thankefulnesse to acknowledge the mercy of God wee should alwaies mention the louing kindnesse of God in all the experiences we haue of the truth of his mercies toward vs Esay 63 7. We should frame our selues to an easy discourse of the glory of God's Kingdome and talke of his power Psalme 145.8 9 10. Wee should be so perswaded of this truth as freely to say that we know that the Lord is gracious and very mercifull Psalme 116.5 It is a great sinne Not to remember the multitudes of God's mercies Psal. 106.7 Oh! that men would therefore indeede prayse the Lord for his goodnesse c. Psalme 107. foure times repeated in that Psalme Christians should glory in it not in their riches strength wisedome c. but in this that they know God that exerciseth mercy Ier. 9.24 Secondly in all our waies heartily to disclaim merits of works or opinion of our worthinesse or deserts say still with the Prophet in the Psalme Not vnto vs not vnto vs Lord but to thy Name giue the glory for thy mercy and truths sake Psal. 115.1 The whole frame of our saluation depends vpon God's Grace not on works Ephes. 2. Tit. 3.5 Thirdly let vs with Dauid resolue to dwell in the house of the Lord for euer since our happinesse lieth in mercy and since we haue the tidings of mercy in God's house there the fountain of this grace is daily opened vnto vs and we may draw water still with ioy out of this well of saluation in the Gospell Psal. 5.7 23. vlt. Fourthly we should learne of God to be mercifull Let vs striue to comfort others with shewing them mercy as we haue receiued mercy from the Lord. Oh let vs bee mercifull as our heauenly Father is mercifull Luke 6. Fiftly we should hence be incouraged and resolued since we know our priuiledges to goe boldly vnto the throne of Grace vpon all occasions to seeke mercy to helpe in the time of neede We haue obtained mercy of the Lord and therefore may and ought to make vse of our priuiledge Heb. 4.16 Secondly this doctrine of God's mercy may serue for singular comfort to the godly and that both in the case of sinne and in the case of afflictions 1. Against the disquietnesse of the heart for sinne it should much refresh them to remember that they haue obtained mercy yea though innumerable euils haue compassed them about Psal. 40.11 12. and though our offences are exceeding grieuous Psal. 51.1 Exod. 34.6 7. 2. Secondly in the case of afflictions many things should hence comfort vs. 1. That howsoeuer it goe with our bodies yet God hath mercy on our soules 2. That it is mercy that our afflictions are not worse that wee are not consumed Lamentations 7.22 3. That in the worst afflictions God doth many waies shew mercy his mercies are new euery morning Lament 3.23 4. That though God cause griefe yet hee will haue compassion to regard vs according to our strength hee will deale with vs in measure Lament 3.32 Esay 27.7 5. That hee doth not afflict willingly Lament 3.33 6. That all shall worke together for the best Rom. 8.28 Deut. 8.16 7. God will giue a good end Iam. 5.11 Hee will lift vp from the gates of death Psal. 9.13 God will giue thee rest from thy sorrowes and feares and hard vsage Esay 14.1 3. Psal. 57.3 He will send from heauen to saue thee 8. Hee will afflict but for a moment Esay 54.7 But in both these cases wee must remember First to seeke mercy of God Ezech. 36.32 Secondly if wee bee not presently answered our eies must looke vp to God and wee must waite for his mercies Psal. 123.3 4. Thirdly wee must check our selues for the doubtfulnes of our hearts as Dauid doth Psal. 4.7 8. and 77.10 Fourthly because we liue too much by sence we must beseech God not onely to be mercifull but to let his mercy be shewed and come to vs Psal. 85.8 and 116.77 Fiftly wee should also beseech God not onely to let vs feele his mercies but to satisfie vs also earely with his mercies Psalme 90. verse 14. Sixtly wee must looke to it that wee walk in our integritie Psalme 26.11 and liue by rule Gal. 6.16 Lastly howsoeuer wee must trust in God and looke to it that wee rest vpon the Lord Psal. 32.10 and 33.18 22. For God takes pleasure in those which hope in his mercy Psal. 147.11 Quest. But how may a man that is not yet comforted with Gods mercy take a sound course to obtaine mercie Ans. That men may obtaine mercie First they must take vnto themselues words and confess their sins to God and hartily bewaile their offences Ioel 2.13 Hosh. 14.3 Secondly they must turne from and forsake their euill waies and their vnrighteousnes inward and outward Esay 55.7 Thirdly they must bee carefull to seeke the Lord while hee may bee found Esay 55.6 Fourthly they must bee mercifull and loue mercie For then they shall obtaine mercie Math. 5.6 Fiftly they must learne the way of Gods people and learne them diligently Ierem. 12.15 16. They must haue pure hands and a cleane heart and not lift vp their soules to vanity Psal. 4.5 Sixtly they must hate the euill and loue the good Amos 5.5 Seuenthly they must cry vnto God daily Psal. 86.3 Eightthly there must nought of the cursed thing cleane vnto their hands Deuteronomie 13. verse 17. Ninthly when the Lord saith Seeke yee my face their hearts must say Thy face O Lord will wee seek Psal. 27.7 8. Verses 11.12 Dearly beloued I beseech you as strangers and pilgrims abstain from fleshly lusts which fight against the soule And haue your conuersation honest among the Gentiles that they which speak euill of you as of euill doers may by your good works which they shall see glorifie God in the day of their visitation THese words contain the epilogue or conclusion of the whole exhortation as it concerns Christians in generall from verse 13 of the former chapter hitherto and it hath in it matter both of dehortation and of exhortation as answering in the substance to all that hee hath hitherto intreated of by way of vse The dehortation is in verse 11 the exhortation in verse 12 in the one shewing what they should auoid in the other what they should doo They should auoid fleshly lusts and that they should doo is to liue honestly In generall we may note that it is the proper effect of all sorts of doctrine in scripture to make an impression of care in our hearts about the reformation of our liues that it is in vaine heard which doth not
shewed before in the instance of the almes of the Pharises and this right end is not the praise of men onely or to merit thereby but the glory of God chiefely in the discharge of our obedience to God and the edification of our neighbour Fourthly The works wust bee done in the name of Iesus Christ. Wee must relie vpon the merits and intercession of Christ Iesus as that which can cause our works to bee pleasing to God Col. 3.17 Whatsoeuer it is wee do in word or in deed all must bee done in the name of Christ or it is done in vaine Without faith it is impossible to please God Heb. 11.6 Now our works are done in faith first when we beleeue and know they are warranted by the Word Iohn 3.21 Secondly when we beleeue GOD's promises concerning the reward of weldoing Heb. 11.6 Thirdly when wee fly to Iesus Christ to couer the imperfection of our workes from the sight of God and so in that place Col. 3.17 and fourthly when our beliefe of Gods goodnes to vs makes vs carefull to doe all the good wee can Fiftly his works must be done with repentance for his sinnes and the iudging of himselfe for the euill of his best works by repentance I meane not the first work of a sincere turning to God for that is comprehended in the first rule but the preseruation of himselfe in his vprightnes and the daily iudging of himselfe for his frailties for if a godly man after his calling fall into presumptuous sins his workes done all the time hee liueth in beloued sinnes without the renewing of his repentance are polluted Esay 1. Sixtly his works must bee done willingly not grudgingly or of constraint or onely to auoid shame or punishment God loues a cheerefull giuer That almes that is giuen with an ill will or forced from men by the lawes or otherwise is not accounted a work of mercy in Gods sight to do mercy is not enough to make it a good work pleasing to God but to loue mercy Mich. 6.8 and to come into Gods presence to do his seruice is not pleasing vnlesse we humble our selues to walk with our God Seuenthly his works must bee finished to intend it or promise it or begin it will not serue turne as in the case of mercy to promise to contribute or to begin for a day or a weeke is not sufficient vnlesse wee performe it 2. Cor. 8. and 9. So it is in repentance it is then a good work when it is finished not when a man hath had some remorse or vttred a word or two of confession or praied for a day or two but when a man hauing repented repents still till he haue soundly humbled himself for his sins and reformed his waies So it is in generall in any work God settes vs to do Iohn 4.3 4. Eightly his works must bee his owne fruit such as belong to him in his place and calling As in the calling of the Ministry his good work is to preach the Gospell with all frequency and diligence and power c. So in the Magistrate to do the works of iustice so in other callings euery man must look to the duties of his owne place and so it is in our generall callings as Christians we must doe those which are meet for repentance which not onely concerne a penitent life but such as haue a due respect vnto the performing things wee are called to in our repentance Luke 4.44 Acts 26.20 Euery tree must not onely beare fruit but his own fruit proper to his kind as the proper fruit of rich men is mercy and if they had neuer so many praises otherwise that they were courteous wise iust chaste c. yet if they be not mercifull their works are not good works Ninthly his works must be full before God It was an obiection against the Church of Sardis that her works were not perfect or full before God and therefore she is threatned if she repent not to feele the heauy hand of God Reuel 3.1.2 Now as I conceiue a mans works are not full when he is not carefull of euery good work which he knowes concernes him as for instance If a man pray and yet bee not carefull of hearing the Word his prayers are abomination to God because his works are not full there bee some duties which he makes no conscience to obey in though hee know they bee required hee turneth away his eares from hearing the law his praiers are abominable Pro. 28.9 If a man would be neuer so careful about Gods seruice and yet make not conscience of the works of mercy required of him his sacrifice is not accepted Hosea 6.6 7 c. Thus the long prayers of the Pharises will not be regarded if they deuoure widdowes houses Mathew 23. and so on the other side if a man were neuer so mercifull a man if hee were not also a religious man in the things of Gods seruice his works would not abide triall before God they were not good because they were not full And for this reason the works of ciuil-honest men are not good such were Paul's works Phil. 3.6 which he accounts but dross and dung in comparison verse 8. of such as these Thus of the rules of good works the kindes follow The vulgar commonly when they hear of good works think of nothing but almes and hospitality or other courses of shewing mercy Now though it be true that works of mercy are good works yet they are but one sort of good works whereas the Christian is bound to bee ready to euery good work 1 Tim. 3.17 and therefore it will bee profitable to informe our selues of the many waies by which we may doe good works for thereby such Christians as are not able to giue almes may see a way how to inrich themselues in wel-doing other waies These then are the sorts of good works First to beleeue is a good work yea it is instead of many good works yea in some sence it is to vs instead of the works of the whole Law as it is a meanes to lay hold on all the good works that euer Christ Iesus did To put on the Lord Iesus is a good work in a high degree and so euery act of faith in all the passages of a mans life is a good work for this is the work of God to belieue as our Sauiour shewes when he giues that for answer for such as asked what they must do to do the workes of God Ioh. 6.28 Rom. 13 12 13.14 This is clearely acknowledged in these other Scriptures 1. Thes. 1.3 2. Thes. 1.11 Secondly all works of piety are good works all works of worship that is such works by which a man doth seruice to God are all in the number of good works and so to pray to fast to hear the Word to receiue the Sacraments c. are good works for Godlinesse hath the promises of this life and of the life to come and therfore
image or similitude as First in the diuine nature of Christ. For Christ as the Sonne of God is said to bee the splendor and brightnes of his Fathers glorie Heb. 1.2 Secondly in the humane nature of Christ. For in his humane nature did the God-head dwell and shine as the candle in the Lanthorne and so the glorie of God appeares amongst men for when Christ was incarnate and came to dwell amongst men they saw his glorie as the glorie of the onely begotten Sonne of God Ioh. 1.14 Thirdly in his works for the inuisible things of God as his power and wisedome in the excellency of them are made visible vnto our obseruation in the creation and gouernment of the world in the great booke of the creatures is the glorie of God written in great letters Rom. 1. Thus the heauens declare the glorie of God Psalme 19.1 And in this great book the glory of the Lord is said to endure for euer and the Lord will alwaies reioice in this impression of his glorie in his workes Psal. 104.31 and as all the workes of God are his glorie in that they do some way set out his excellency so especially miracles are in a high degree resemblances of God's glorie and therefore are these workes of wonder called the glorie of God Thus the power of God in raising Christ is called his Glory Romanes 6.4 And so the maruailous workes mentioned Psalme 97.4 5.6 so Christ in working the miracle in Canaan of Galile is said to shewe his glorie Iohn 2.11 And as workes of miracle are called the glorie of GOD because GOD hath in them stamped some liuely resemblance of his Excellencie so also workes of speciall Iustice done vpon Gods enemies are called his glorie also as these places shewe Exod. 14.14 Num. 14.21 Esay 13.3 So also Gods mightie working in deliuering his seruants is called his glorie also Psal. 105.5 6. and 57.6 and 85.9 Fourthly in man God hath imprinted his glory and so in all sorts of mankind they are called the glorie of God in respect of their resemblance of Gods soueraignty man is as it were a visible God in this visible world and in respect of his superioritie ouer the creatures resembles God And as God hath imprinted his glory vpon all men in generall so in a speciall manner vpon some men as 1. Vpon such men as shine in the outward dignity and preeminence of their places in this world aboue other men their glorie is said to bee Gods glorie 1. Chron. 29.11 12. 2. Vpon such men as are indued with the grace of God and the vertues of Iesus Christ these beare Gods Image and are therefore called his glorie Esay 46.13 2. Cor. 3.18 Psal. 90.17 3. In a more principall manner vpon such as be receiued vp to glorie in heauen Thus God will be glorified in his Saints at the day of Iudgement 2. Thes. 1.10 This is that glorie of God which the godly doe hope for with so much ioy Rom. 5.2 Fiftly in certaine visible signes testimonies of his presence Thus the consuming fire on mount Sinah is called the glorie of God Exod. 24.6 16 17. So also the cloud that filled the Temple Exod. 40.34 And the cloud that rose vpon the Tabernacle in the wildernes And so the signes of Gods presence in heauen are in a speciall respect called his glorie Thus Stephen saw the glorie of God and Iesus standing at his right hand Acts 7.55 Thus we are said to appeare before the presence of his glorie Iude 24. Sixtly In his Word and so the Word of God is the glorie of God either in generall as it describes the excellency of Gods nature in all in his properties or attributes Psal. 26.8 Or in speciall the Gospell is called the Glorie as it sets out the goodnes of God after a matchlesse manner relieuing forlorne mankind Esay 6.1 And thus that part of the Word of God that doth describe Gods mercy is called his glorie Exod. 33.18 19 22. Eph. 3.16 Thus also that way of shewing mercy by bringing in the infinite righteousnes of his owne Sonne is called the glorie of the Lord Esay 40.5 Thus God glorifieth himselfe Secondly God is said to bee glorified by vs Man may make God glorious but that he cannot doe by adding any glory to God's Nature and therefore we must search out to finde by the Scripture what waies man may glorifie God and so we may be said to glorifie God or to make God glorious three waies First by knowledge when we conceiue of God after a glorious manner thus we make him glorious in our owne hearts and this is a chiefe way of making God glorious And this is one way by which the Gentiles glorifie God and this God stands vpon so as he accounts not himselfe to bee knowne aright till we conceiue of him at least as more excellent then all things Seeing we can adde no glory to God's nature we should striue to make him glorious in our owne mindes and hearts And we may by the way see what cause we haue to bee smitten with shame and horror to thinke of it how we haue dishonoured God by meane thoughts of him And hereby we may also see how farre man can be said to haue the true knowledge of God in him yea there is some comfort in it too to a Christian that humbleth himselfe to walke with his God for though at the best he come farre short of conceiuing of God as he is yet God accounts himselfe to be made glorious by vs when we get so farre as to conceiue of him aboue all creatures and that is when he comes into our hearts as a king of glory farre aboue all that glory can be found in earthly Princes Psalme 14.7 9. And thus we make him glorious not when we barely iudge him to be more excellent then all things but when our hearts are carried after the apprehension of him so as we loue him aboue all and feare him aboue all c. And thus we make God glorious in our hearts by knowing him Secondly by acknowledgment When in words or workes we doe ascribe excellency vnto God and to glorifie him is to acknowledge his glory or as the phrase in Scripture is To giue him glory and so there be diuers speciall waies by which we are said in Scripture to glorifie God as First when in words wee magnifie God and speak of his prayses and confesse that he is worthy to receiue honour and glory and might and maiesty so Reuel 4.11 Psal. 29. 86.9 Secondly when men confesse that all the glory they haue aboue other men in gifts or dignitie was giuen them by God So Dauid glorifies God 1. Chron. 29.11 12. And thus we make God the Father of glory as he is called Ephes. 1.17 Thirdly when men that are guilty of sinnes that cannot be proued against them yet feeling themselues to be pursued by God doe confesse to Gods glory and their owne shame
life that if any peruerse men did seek occasion against vs yet they might finde none and to this end striuing to auoid those things distinctly which we perceiue by the miserable example of others do vex and prouoke men to speak or think euill such as are idlenesse frowardnes deceit conceitednes and the like Philippians 2.15 3. That we shew forth the vertues of Christ it is a singular means to stirre vp others to glorifie God if they might perceiue in vs the sound habit of such Christian vertues as are not to bee found in other sorts of men such as are humility lowelinesse contempt of the world subiection to Gods will loue of the godly and the like The most of vs haue but the bare names of these there is not a reall demonstration of them Christian vertues set forth to the life are amiable and will compell men to conceiue and speak gloriously of God and his truth 4. That we be helpfull vpon all occasions to others ready to euery good work and harty in all works of mercy it is our good works must make men speak well of vs and our God and Religion Hitherto of the doctrine of glorifying God In the day of Visitation This word Visitation is in Scripture attributed both to men and to God To men in such cases as these as first to shepheards who when they did specially suruay their flock with intent to redresse what was amisse were said to visit them Ier. 23.2 As also to such men as had the gathering of tribute when they came to exact their tribute to the great vexation of the people they were said to visit them So the word rendred exactors Esay 60.17 in the Original is Visitors or Visitations Thirdly to visit was a tearm giuen to the Bishops and Apostles in the Primitiue Church that went about through the Churches to take notice of the estate of the Churches and to reform what was amisse Acts 15.36 And so the originall word heer vsed is translated a Bishoprick Acts 1.20 agreeable to the Hebrew word vsed Psalm 109.8 Finally to visit is reckoned among the works of curtesie or mercy Iames 1.27 The Hebrew word in the old Testament signifies oftentimes to muster or number vp the people as 1. Chro. 21.6 But in this place visitation is not referred to men but to God Now God is said to visit not onely men but other creatures so he visited the earth grauen images the vessels of the Temple and Leuiathan He visits the earth when hee makes it in an especiall manner fruitfull Psalme 65.9 Hee visited Images when hee brake them to pieces and confounded them Hee visited the vessels of the Temple by causing them to bee brought back again into the Temple Ier. 27.22 Hee visited Leuiathan the diuell by restraining his power and disappointing his malice Esay 27.1 But most vsually God's visitation is spoken of in Scripture as it concerneth men and so God holdeth two sorts of visitations The one is the visitation of all men the other of some men onely The visitation called the visitation of all men concernes either life or death In respect of life God is said to visit all men in that hee doth by his daily prouidence both giue and preserue life till the appointed time so Iob 10.12 And in respect of death God keeps his visitation when he causeth men to die an ordinary death at the time thereunto appointed so Numb 16.29 But it is not the common visitation is heer meant God's speciall visitation of some men is when in a speciall prouidence he takes notice of certaine men and comes among them to work the redresse of sinne and that is heer meant And this visitation must bee considered either according to the kindes of it or according to the time of it heer called The day of visitation For the kindes God doth visit men either with the visitation of iustice or with the visitation of mercy in wrath or in grace and the former words of this Text are true of either of these kinds For if God visit wicked men by his speciall iudgements they will then giue glory to God and commend godly Christians whom before against their consciences they spake euill of which they will also doo much more if God visit them with his grace and conuert them First then of the visitation of iustice and so the point to bee heer obserued is that Though God may spare wicked men long and seem to wink at their faults yet he will finde a day to visit them for their sinnes hee will hold a visitation for their sakes he wil discouer their wickednes and auenge himself on them Psal. 50.20 Eccles. 8. Psal. 37.13 Iob 18.20 As they haue had their daies of sinning so will he haue his day of visiting and that not only at that Day of the vniuersall visitation in the end of the world but euen in this life also Vse And this doctrine should especially humble wicked men and awake them out of their security and the rather if they consider seriously of diuerse things about this day of their visitation First that it shall certainely come vpon them Rom. 2.5 Secondly that when it doth come it will be a maruellous fearfull time with them for 1. God will then discouer their sinnes and make their wickednes manifest in the hatefulnesse of it Lam. 4.22 2. GOD will inflict sore punishments vpon them hee will bee auenged on them The day of their visitation will bee the day of their calamitie Ier. 46.21 3. The punishments determined cannot bee resisted there will be no help Esay 10.3 and 29.6 Coh and 26.14 4. God will not then respect their strength but their sinne Hee will recompence them according to all that they haue done Ier. 50.29 31. 5. If they escape one Iudgement another will light vpon them Ier. 48.44 6. God will giue them repulse in all they do euen in his seruice hee will not accept them Ieremie 14.10 7. It will bee a time of great perplexitie and counsell will perish from the prudent Mic. 7.3 4. Ieremie 49.7 8. 8. God will declare himselfe to bee in a speciall manner against them Ier. 50.29 31. Hosea 9.7 Quest. But what sort of men are in danger of such a fearefull visitation Ans. All men that liue in any grosse sinne against their knowledge such as are the sinnes of bloud whoredom deceit swearing prophanation of the Sabbath reproaching of Gods people and the like Ier. 5.9.29 and 9.9 especially where all or any of these things bee found in men First extreme securitie in sinning God will surely visit such as are settled in their lees Zeph. 1.12 Secondly such as place their felicitie in offending such as loue to wander Ier. 14.10 such as do euill with both hands earnestly as the Prophets phrase is Mic. 7.3 4. Thirdly such as continue and persist in wicked courses such as cast out wickednes as a fountaine casts out
bee spoken of with neuer so great wisdome and power of words yet these sots haue one senslesse obiection or other in respect of which they reiect all they heare and being led by their sensuality or their carnall reason Pro. 23.9 1. Cor. 1. 2. goe no further but in these cases thinke they are in their owne conceit wiser then any man that can giue a better reaâ—on and proofe Secondly they discouer it by senslesnesse and incorrigiblenesse when they are pursued by the hand of God many times round about Ier. 5.3 4. Though God should seeme to bring all to the first Chaos yet they vnderstand not you cannot beat into their heads the hatred of their sinnes or the cares of a better life Ier. 22.20 21 22. Isaiah 42.27 This Apathy is onely in mad-men and fooles Pro. 17.10 and 27.22 Thirdly they discouer it by their continuall intertainment of the innumerable enormities of their thoughts which arising from their heart in the darke they play withall with as much earnestnesse and attendance as if they were some needfull and profitable things This customary daily intertainment of vaine thoughts is a signe of a spirituall Sot Rom. 1.21 Fourthly they discouer it by their continuall grasping at shadowes that is their doting vpon earthly things with strange cares and paines and iollity without any sound endeauour to prouide for their soules and eternall saluation Psalm 49.10 Luke 12.16 to 21. Ier. 17.11 Fiftly some of them discouer their sottishnesse by following the seruice of idols which they worship in stead of the liuing God this is called brutishnes Deut. 32.6 16 17. Esay 44.19 20. O what a number of these sots are there in the world if the worshippers of idols of Romish and Paganish idols were summed vp Sixtly others discouer it by making cleane the outside of the cup and platter but neuer regard the filthinesse of the inside such are they that are onely carefull of the shew of their actions before men while their inside is full of rauening wickednes These our Sauiour cals fools or sots because hee that made that which is without made that which is within also Luke 11.39 40. Seuenthly some of them discouer themselues by suffering themselues to be buffetted and abused and yet are content to be vsed so still and such are they that will suffer themselues to bee abused by false teachers so they bee of their owne humour though they deuoure them in their estates and bring them into bondage in their mindes though they take of them and exalt themselues insolently among them 2. Cor. 11.19 20. Eightthly they discouer it by building the hopes of the saluation of their soules vpon most vain and insufficient grounds they build on the sands they trust vpon an vniuersall mercy of God and the example of the most and vpon the bare vse of God's Ordinances without any power of faith or practice in their hearts or liues and therefore in time of tribulations their hope is as the giuing vp of the ghost all is ruined and their soules are desolate Mat. 7.26 They will be at no pains to be assured of their saluation and Religion but goe on without any particular regard of their owne way to heauen Pro. 14.8 A spirituall fool then is discouered first by his mindlesnesse secondly by his vncapablenesse and contempt of heauenly doctrine thirdly by his incorrigiblenesse fourthly by the vanity of his thoughts fiftly by his dotages about earthly things sixtly by his idolatry seuenthly by his hypocriticall tricks eightthly by suffering the iniuries of false teachers and lastly by the vaine grounds of his hope and faith The spirituall mad-man followes to bee described and so these sorts of men following are conuicted of madnes in the Scripture First the Atheist hee is a man void of reason that denies principles and such a one is hee that saith in his heart There is no God as hee that denies the prouidence of God Psalm 14.1 and 94.8 Secondly the swearer the fools or madde-men blaspheme God's Name Psalm 74.18 He were a mad-man that would daily rail at the King to his face and such are blasphemers Thirdly the persecuter The Apostle speaking of men that resist the truth as Iannes and Iambres resisted Moses saith that Their madnes shall bee manifested to all men so that he particularly calls resisting of the truth madnes 2. Tim. 3.9 Fourthly the idle person He is a mad-man that will eat his owne flesh but such a one is the slothfull person because hee brings pouerty vpon himself like an armed man or else destroies the health of his body by his lazinesse or brings misery vpon his wife and children or because his soule is eaten vp with rust and the canker of his negligence Eccles 4.5 Fiftly the wilfull offender Hee is a mad-man that when hee heares of some eminent danger yet will not auoide it such a one is euery grosse offender that hearing of the iudgements God wil bring vpon him for such sinnes or perceiuing that the wrath of God is broken out vpon others for the like offences yet will madly goe on without feare The prudent man feareth and departeth from euil but hee is a foole or mad-man that rageth and is confident Prou. 14.16 Ierem. 5.21 22. Sixtly the senslesse prater Wee discerne him to bee a mad-man that talking continually phalters in his words and vtters sentences that are vnperfect without sense or coherence such persons in religion are those prating fooles Salomon speakes of that are full of words and void of sound iudgement as the legs of the lame are not equall so is a parable in a fools mouth As you discern a lame man by this that his legs are one longer then another so you may discouer a spirituall mad-man by his discourse about the high points of religion for his words agree not together his sentences are senslesse and vnequall A foole hath no delight to get sound vnderstanding in these things and yet is wonderfull forward to vtter his minde though he discouer nothing but his ignorance and folly Pro. 18.2 26.7 Seuenthly the Epicure or voluptuous person he is a mad-man that is neuer merry but when hee hath done some mischief and such are all they that make a sport of sinne Prou. 10.23 14.9 15.22 Eightthly the railer He is a mad-man that will go vp and down a Town or a City and set fire on the houses of other men as he goes and therfore is the railer called a fool because in his lips there is a burning fire hee deuoures the reputation of good men euery where where hee comes The Apostle Iames calls it The fire of hell Iames 3. Prou. 16.27 Iude 10. And thus he is a mad man that hateth other men for dooing good as the Pharises did Christ for healing on the Sabbath-day for which they were said to be mad Luke 6.11 Ninthly the Apostate or backslider in Religion thus the Galatians were bewitched with madnes that had
the lawes of Magistrates in things indifferent is in Gods account a sinne of malice partly because God reckons it as hateful as malice and partly because it flowes vsually from a heart that is not well-affected vnto the Magistrate but some way is wanting in that harty respect ought to be borne to the Magistrate Secondly in things indifferent that are left free to vse or not to vse and so Christian liberty is abused when it is vrged to defend such things as are scandalous or offend such as are weake and this is that which the Apostles in other Scripture so much vrge when they write of offending the weak brother Thirdly in things indifferent whether free or vnder the Ordinances of men There bee cases wherein Christian libertie may bee vilely abused As 1. When things indifferent are vrged as matters of necessity and with opinion of holinesse and merit Gal. 5.1 2. 2. When Christians doe bite and deuoure one another by quarrelling censuring back-biting one another and make diuisions about these things this is a reciprocall abuse about these things of Christian liberty and zeale ill spent seeing brotherly loue is the fulfilling of the Law c. Galat. 5.13 14 15. and the Kingdome of God stands not in garments gestures meate and drinke but in righteousnesse power and ioy in the holy Ghost Romanes 14.17 As the seruants of God These words are the reason why Christians must not neglect their obedience vnto the Magistrate nor abuse their liberty to licenciousnesse or maliciousnesse For though they be free by Iesus Christ yet they are entertained by God still in the nature of seruants and so are bound to do what he commands and hee doth command them to submit themselues to the Ordinances of the Magistrate For matter of Doctrine two things may be heer noted Doct. 1. God entertaynes none by Iesus Christ but he takes them bound to be his seruants All God's people are God's seruants And thus it is with men not onely in the new Testament but was so alwaies before Thus Abraham Iob Moses and Dauid are called God's seruants Vse The vse should be for instruction diuersly First seeing we are God's seruants wee should make Conscience of it to do his worke he hath by the Gospell hired vs to that end to imploy our selues in the workes of righteousnesse mercy and piety Tit. 2.12 Secondly since we belong to God who is so great a Master we should not onely doe his worke but do it in such a manner as becomes the seruants of the King of all kings God's seruants should serue him 1. Reuerently and with feare and trembling we must humble our selues to walke with God Psal. 2.11 Mic. 6.7 2. Zealously we should be zealous about this worke and so we should do it readily It is a shame for vs to bee dull and carelesse and prone to shifts and excuses the Centurions seruants goe when hee bids them and come when he calls for them and do this when he requires it and our zeal should bee shewne by our cheerefulness and willingness God's people should be a willing people and our hearts should be full of desires aboue all things to approue our selues to God we should make it appeare that we not onely are his seruants but loue to be his seruants Isaiah 56.7 and in matters of his worship or the meanes thereof the zeale of his House should eate vs vp 3. Wisely and discreetely Kings get the wisest men they can light vpon to serue before them and therefore the King of all kings will not be serued with fooles Since we serue GOD we should be circumspect and be sure we vnderstand what the will of God is Eph. 5.15 16. And therefore wee haue need to pray with Dauid that God would giue vs true vnderstanding hearts to search his Law Psalm 119.124 4. Sincerely Iosh. 24 14. And this sincerity in God's work wee should shew fiue waies First in seeking none but him Deut. 6.13 Wee must not be the seruants of men 1. Cor. 7.23 to satisfie mens humours or stand-vpon their liking or disliking Wee may not serue Mammon in our owne lusts No man can serue two Masters God refuseth vs for his seruants if we serue riches Luke 16.13 Secondly we should shew our sincerity in obeying him in all things there is no work hee requires that we should think our selues too good to do it we must not dare to neglect any thing he requires They are none of God's seruants that will do onely what they list in Religion Thirdly we should shew it in dooing all things that may bee best for his aduantage seeking his glory in all things 1. Cor. 10.31 We must not seek our owne praise or profit but his whom we serue Fourthly by dooing his will indeed without dissimulation 1. Chron. 28.9 Fiftly in newnes of spirit bringing new hearts to his work not trusting the old man to do any worke for God Rom. 7.6 5. We must doo his work constantly A seruant is not he that doth a daies work and so is gon but hee that works all the yeer nor hath God any seruants that hee hires not by life Hee hath none from yeer to yeer Psalm 119.17 Wee must finish his work and neuer giue-ouer till wee fulfill the task appointed vs Lukeâ— 74 Reu. 7.17 6. We must serue him with our spirits God is a Spirit and will be serued in spirit and truth If he may not haue the seruice of our hearts hee reiects the seruice of our bodies we must serue him with all our hearts and all our soules Deut. 10.12 Philip. 3.3 7. Confidently Seruants to ill or poor masters are fain to trust them for diet and wages how much more should wee relie vpon God and commit our selues wholly to him taking no care but onely to doo his work leauing all the rest to him Esay 43.11 8. With one shoulder or with one consent they must agree one with another Zephany 3.9 9. With all modesty Acts 20.19 without pride or self-conceits or conceitednes acknowledging that when we haue done all wee are vnprofitable seruants Luke 17.10 and with sorrow for our failings Acts 20. Luke 15.29 and the rather because God can finde faults in his best seruants Iob 4.18 Vse 3. Thirdly since God's people are God's seruants they should learn in all places to stand for the honour and glory of their Master and not suffer God to bee dishonoured by the seruants of a strange god Lastly since all God's people are his seruants and do his work it serues for the discouery of the miserable condition of multitudes in the visible Church who are heerby proued not to bee God's people because they are not God's seruants And so these sorts of men following are reiected as none of Gods people because they are none of his seruants First all prophane persons that aske what profit it is to serue God Iob 21.15 Malac. 3.15 and serue their owne lusts Math. 24.49 Secondly all worldlings
heauy sleep in sinne vnto an earnest care to liue righteously it should warn men euery where to repent Eph. 5.14 and the rather because this very patience of God in bearing thus long with them and the mercy offred them in the Gospell will increase to greater wrath and condemnation if men will not be warned Rom. 2.4 5. 2. Thes. 1.8 9. Doct. 3. Hence also it is cleer that God's Elect before their Calling haue liued in sinne as well as others Eph. 2.3 Tit. 3.3 Col. 3.6 Which is fit to be noted for diuers vses For first it sets out the rich mercy of God and his free grace in election and manifestly shewes that we merit not the blessing Eph. 2.3 4 c. And secondly it should teach the godly diuers duties as first not to bee proud or high-minded but rather remembring what they were to make them the more humble all their daies Secondly to despair of no man but rather to shew all meeknes toward all men 2. Tim. 2.25 Titus 3.2 3. Thirdly to cleaue fast vnto Christ in whose onely propitiation they can bee saued from their sinnes 1. Iohn 2.1 2. God forbid wee should reioyce in any thing more than in Christ and him crucified Gal. 6.16 Lastly wee should think it more than enough that we haue heertofore liued in sinne wee should henceforth resolue to spend that little time that remaineth in a carefull obedience vnto God's will ceasing from sinne 1. Peter 4.1 2 3. Thus of the doctrines implied in the Text. The doctrines that may bee gathered more expresly follow Doct. 1. None but mortified Christians are true Christians It is manifest that none haue part in Christ but such as are dead to sin such men onely doth Christ acknowledge for hee is a Redeemer to none but such as turn from transgression in Iacob Esay 59.20 All that are in Christ are new creatures their old things are past and all things new 2. Cor. 5.17 None are Christ's but such as beare the similitude of his death in their dying to sinne Rom. 6. Men lose their Baptism if they bee not baptized into the death of Christ. Such men as place their happinesse in worldly things are not the right seed but such onely as are born by promise that is that receiued life by the promises of grace and a better life Rom. 9.8 Christ was sent to preach glad tidings to such as mourne in Sion Esay 61.1 2 3. The mourners in Ierusalem were the onely men that were marked for God Ezechiel 9. Christ will haue no Disciples but such as will deny themselues Luke 9. and are not fashioned according to this world Rom. 12.2 And this should teach men to haue mortified Christians in greater honour and to esteem highly of such as will not be corrupted with the excesse of the times and doo shew by a sound conuersation that they are weaned from the lust after earthly things and are consecrated to God and his seruice Wee should honour and acknowledge such aboue all other men in the world yea in the Church It should also compell vpon vs a care of a mortified life and a daily resisting of sin and the diuell and striuing to be made like to Christ. Finally if the count must be made by mortification there will then bee but a short count vpon earth for look into Christian Churches and cast out first all open profane persons such as are drunkards fornicators swearers murderers railers against goodnes such as serue vanity and shew it by strange apparell and such like men secondly all open idolaters and superstitious persons and such as hold damnable opinions Thirdly all ciuill-honest men such as haue onely the praise of men for a harmelesse conuersation in the world but haue no taste of Religion or conscience of zeale for Gods glory Fourthly all open worldlings that minde not heauenly things and sauour nothing but the things of this world and lastly all hypocrites that make a shew of mortification and yet are not mortified and then suppose how small a number will be left in euery place to be reckned in this list of true Christians Doct. 2. Mortification is the very first step of grace and the entrance into all power of godlines Till our sinnes bee foundly crucifyed and dead no work of Religion that is acceptable to God can be done and therefor Iohn Baptist and Christ and the Apostles call for repentance as the first thing that opens a way into the Kingdome of heauen because else sinne vnrepented like a prison will infect all wee doe Esay 1.13 to 16. Besides the heart of man being naturally like a stone or iron til it bee softned no impression of grace can bee fastned vpon it and if the ground of our hearts be not well plowed vp the â—eed of the Word cannot but bee lost Ierem. 4.4 The seed cast vpon the high way will be picked vp by the fowles of the aire and not growe or if any seed or plant of grace did grow for a while in the heart yet the weedes of sinne would ouergrowe and choake all as is euident in seed sowne in thorny ground or plants set in ground that is not digged and weeded And further while the person is euill the work will be vile and abominable An euill tree cannot bring foorth good fruit And therefore this shewes that such Christians as leape into the profession of Religion so easily and think it is no more but to giue-ouer ill courses and fall to the practice of good duties are deceiued For if by sound mortification their sinnes past bee not bewayled and they soundly humbled either their sinnes will after a while growe and reuiue againe or else the conscience of these sinnes will secretly throughout their liues torment them or else the diuell on a sudden may seaze vpon them with despaire hauing so manifest a reason against them that they did neuer practise mortification for their sinnes Besides lamentable experience shewes in those places where Christians are not soundly formed at first in the exercise of mortification they lead their liues in a dull course of profession and haue not the experience of the life and power of Religion in themselues for the ioyes of it or towards others in the practice of it The mourners in Sion and such as are broken-harted are the most glorious and the most fruitfull Christians Esay 61.1 2 3 4. and continue in the greatest power of religion And further it may bee noted in the best of those that their separation from the loue of the world is most really performed as hath appeared when in any speciall works of men or for the help of the Church of GOD they are called vpon to shew their zeale by their bounty in such cases one poore Macedonian would shame a hundred of those rich Corinthians Doct. 3. True repentance for sinne doth in diuers respects kill a man it strikes him dead to repent is to bee a dead man not onely in respect