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
Psal. 48.9 and so farre as this promise reacheth to temporall things it must bee vnderstood with that common limitation Esay 54.4 viz. so farre as it is good for them they shall be kept from shame as for pouerty or sicknesse or the like that is if it bee good for them But yet if this temporall shame doe fall vpon them for their sinnes repentance will remoue it as is promised Ioel 2.13.26 Lastly the Lord will giue his people double for all their confusion Esay 61.7 and therefore it is not to be reckned as a crosse for which they haue so much recompence made them Vses The vse of all this remaines then to bee considered of which concernes first the godly secondly the wicked The Godly should heere learne First to take notice of their priuiledges aboue other men in this respect c. Secondly To sue out this promise vpon all occasions For since they haue a graunt of freedome in this kind they should seek vnto God for the obtaining of it as they shall find need when either their crosses presse them or their hearts faile them so did Dauid in many places of the Psalmes as Psal. 31.1 17. and 119.116 and in diuers other places Thirdly but they must euer looke to it that they bee such as may answer the conditions of this promise expressed in this or in other Scriptures as 1. They must preserue a constant respect vnto God's commandements and in all their waies be sound in God's statutes else wilfull sinne and shame will be companions Psalm 119.6 80. 2. They must not bee ashamed of GOD's truth and the profession of it but witnes a good profession before all men Psalm 119.46 3. They must not be too tender in matter of reproach from the world but learn of Christ to despise the shame and scorns of men Heb. 12.2 Esay 51.6 7. 4. In this Text they must hould fast their faith and liue by it it is a promise to the Godly as he is a beleeuer and will relie vpon Gods mercy in Iesus Christ we must be established in the faith The wicked may hence gather an argument of of singular terror For this Text imports that such as liue in their sinnes without repentance and haue not a liuely faith in Iesus Christ shall certainly be confounded and this will more particularly touch such sorts of men as are distinctly designed out to shame and confusion Quest. Now if any ask who are they shall be ashamed and confounded Ans. I answer out of seuerall Scriptures They shall be ashamed and confounded First that worship grauen Images and trust vpon them Psalm 97.7 Esay 42.17 Secondly that wish euill and hate the Godly and reioice at their misery and seek to doo them mischief Psalm 44.7 Psalm 129.5 Esay 26.11 and 41.11 Thirdly that are proud and deal peruersly for pride is a fore-runner of shame Pro. Fourthly that call not vpon the Name of the Lord that vse not praier Psalm 53.5 Fiftly that vse customary lying they shall be lothsome and come to shame Pro. 13.5 Sixtly that put their trust in men and not in the Lord Esay 20.5 Seuenthly that are ashamed of Christ and the Gospell in this world Mark 8.38 Lastly that go about to establish their owne righteousnes Rom. 10.4 Verses 7.8 7. Vnto you therefore which beleeue it is precious but vnto them which be disobedient the stone which the Builders disallowed the same is made the Head of the corner 8. And a stone to stumble at and a rock of offense euen to them which stumble at the Word being disobedient vnto the which thing they were euen ordained IN these words the Apostle expounds or applies the former testimony of scripture which hee vrgeth both for the beleeuer and against the vnbeleeuer The beleeuers he cals vpon to take notice of their felicity assuring them that that Scripture doth auouch that Christ is an incomparable treasure to them Concerning the vnbeleeuers he speaks terrible things whom hee describes both by their sinne and by their iudgement The sin is disobedience their iudgement is to be considered as it is denounced first against their Leaders whom he cals Builders and then against the whole body of vnbeleeuers The plague vpon the Builders is that the Kingdome of Christ shall bee aduanced in spight of their hearts they shall perish and be confounded but Christ shall raign and flourish The plague vpon the body of vnbeleeuers is that Christ shall bee to them a stone of stumbling and a rock of offense which is amplified by the consideration of the causes partly in themselues which is their stumbling at the Word and disobedience and partly in God who in his iustice hath appointed them thereunto Thus of the order of the words Now before I come to the full opening of each particular in these two verses I may obserue diuers things from the coherence and generall consideration of all these words First in that the Apostle doth not rest satisfied to alleage the Text but doth withall apply it it shewes the necessity of application We cannot profit by the Word if it be not laid particularly to our hearts as food doth not nourish if it bee not eaten nor a medicine cure the distaste if it be not taken nor a plaister heal the sore if it bee not laid to it nor are our wants supplied by coming to the market if we doo not buy and carry home Which should work in vs a sound care of application of the Word wee hear or read and withall it should waken vs to a care of obseruing all the rules that may further vs in applying which are these and such like First we must be carefull to vnderstand rightly the Scriptures we would apply this is the very foundation of all application that is profitable 2. Pet. 3. else wee may growe peruerse and wrong both the Word and our owne selues Ob. But some priuate man might say This is hard how can we learn to knowe the cleer meaning of the Scripture and the sense of the Text Sol. For answer heerunto thou must knowe that there bee diuers rules that may help thee to vnderstand or at least keep thee from wrong and dangerous mis-application First thou must be wise to sobriety and not presume to knowe aboue what is meet nor to meddle with such Secrets as should lead thee into knowledges that belong not to thy calling or are not euidently reuealed in Scripture Secondly thou must haue respect vnto other Scriptures to take no sense that is contrary to other apparant Scriptures Thirdly thou must haue respect to the Analogie of faith to auoid all senses which oppose any article of faith or thy faith Rom. 12.3 Fourthly thou must auoid all doubtfull disputations and vnprofitable questions and vain ianglings that tend not to edification and the saluation of thy soule and account it as a happinesse to be able to keep thy self free from intanglements therein And therefore stand at the
iudge our selues that wee bee not condemned of the Lord. For the attendance vpon this point maketh all safe whereas the long neglect of our daily sinnes without any humiliation for them may turn in the end to the pangs of some miserable despair Vse 4. Fourthly hence the Godly may comfort themselues because Christ is to them a rock to build on Mat. 16. a rock for refuge and safety Psal. 18.2 a rock for shadow Esay 32.2 And therefore let the Inhabitants of the earth sing Esay 42.11 and withall if they consider how God sheweth them they should account their other afflictions but light in comparison of what falls vpon wicked men Ob. But we read that godly men haue been in despair as Dauid Iob and others Sol. It is true but yet there was euer great difference between the despair of the Godly and the Wicked which I will briefly note First they differed in the causes The honors of the Wicked proceeded from the curse of God whereas the sorrows of the Godly proceeded from his mercy Secondly they differed sometimes in the obâ—iect for godly men despair of themselues wicked men despair of God It is a grace vsuall in repentance to despair of all happinesse from our selues but now wicked men are out of all hope of God's mercy and help Thirdly they differ in the effects For Cain blasphemes God in his despair and saith his punishment is greater than he can bear or his sinnes greater than can bee forgiuen but the Godly giue glory to God and account him alwaies iust and good Again wicked men rage and repent not but godly men bewail their sinnes and cry mightily to God Reu. 16.9 10. Ier. 18.12 Wicked men bee in trauell but they bring forth nothing but winde they are neuer the better when they come out of their affliction no though they poured out a praier to GOD in the time of distresse Esay 26.16 17 18. Thirdly the confidence of the wicked man is swept down as the house of a spider they haue no hope at all Iob 8.13 and 11. vlt. Whereas godly men at the worst are supported with some kinde of hope or perswasion of mercy and therefore vsually they rather ask whether God's mercy be clean gone than say it is so Psalm 77. and they rather complain that God hides himself from them than that God hateth them Psalm 88.15 Fourthly they differ in the measure too For God alwaies hath respect to the strength of his children to lay no more vpon them than they are able to bear whereas he respects the sinne of wicked men and regards it not though they cry out with Cain they cannot bear it Fiftly God giues issue out of the triall and returns from his displeasure in a moment when he deals with the Godly Esay 54. whereas wicked men can haue no such hope Lastly seeing despair is such a curse and is so farre from leading men to Christ that it makes them suffer shipwrack vpon Christ Ministers all others should take heed of driuing the people vpon any pretense into this kinde of desperation let men bee taught to despair of themselues but neuer to despair of God Hitherto of the kindes of punishments The causes follow first in themselues secondly in God In themselues it is their stumbling at the word and their disobedience To them which stumble at the Word There is a diuerse reading The old reading was thus To them that offend in the Word noting either in general that Gods word or Christ doth not profit these men that were guilty of euill speaking and the grosse abuses of the toung or in particular it should note the sinnes of the stubborne Iewes who offended in word when they blasphemed Christ and denied him But I rather take it as heer it is translated and so it notes the causes why many men fall into scandall and from thence into despaire viz. because they bring ill harts to the Word of God they haue mindes that are rebellious and will not be subiect to the Gospell but intertaine it with diseased cauilling mindes Those persoÌ„s are likely not to receiue any good by Christ that quarrell at the Word of Christ. Now that this may not be mistaken or neglected I will shew first what it is not to stumble at the Word lest some weak ones should be dismaied Then secondly how many waies wicked men stumble at the Word For the first To bee grieued in heart for the reproofes of the Word is not an offence but a grace so we are troubled not with dislike of the Word but of our owne sinnes Secondly to inquire of the truth and that which is deliuered and to try the doctrine by turning to the Scriptures as the Bereans did this is not condemned heere nor is it a stumbling at the Word to put a difference betweene the teaching of Christ and the teaching of the Scribes and Pharises Secondly but men are said to bee offended at the Word when their harts rise against it or they ensnare themselues through their owne corruption by occasion of the Word To speak distinctly wicked men are offeÌ„ded at the word with a three-fold offence First with the offence of anger when they rage and fret at the Word or the teachers thereof because their sinnes are reprooued or their miseries foretold And this offence they shew either when they enuy the successe of the Word Acts. 4.2 or raile and reuile Gods Saints as Ahab did Michaiah for telling him the truth or when they mocke at the Word as the Pharises did Luke 16.14 Secondly with the offence of scandall when they take occasion from the doctrine they heare to fall off from hearing or from the true Religion or from the company of the godly Thus they stumbled at those hard sayings of Christ that departed from him for that cause or reason Ioh. 6. Thirdly with the offence diabolicall when men peruert the good Word of God to inflame themselues the more greedily to sin making it a doctrine of liberty or taking occasion to commit sin from the Law that rebukes sinne The vse may bee first for information and so two waies For first we may hence see the reason why many hearers profit not by the Word It is not because the Word wants power but because they stumble at it They nourish cauils and obiections against it they oppose reason to faith Secondly we may hence take notice of the difference of a regenerate and vnregenerate heart To the one the Word is a sauour of life to the other it is a deadly sauour and full of offence to them And withall this may humble wicked men For this is a sure truth that so long as they are offended at the Word so long they haue no part in Christ and withall it may comfort all those that loue the Word and receiue it with ioy constantly For that is a meanes and signe of their interest in Christ. Being disobedient These words containe another
the Lord. For lamentation we may take vp all the ould complaints of the Prophets Our times haue reacht to the measure of iniquity then reproued or rather men now ouerpasse the deeds of those wicked men wickednes is in the middest of vs deceit and guile depart not from our streets Psal. 55.11 Treasures of wickednes are in the house of the wicked wicked balances the bagge of deceitfull waights and scant measures which are an abhomination to the Lord and for which he threatneth vengeance euery where to be found Mich. 6.10.11 Men lay wait as they that set snares they set traps to catch not beasts or fowle but men As a cage is full of birds so are mens houses full of deceit and deceiuers It is now the vsuall course for men to wex great and rich withall Ier 5.26 27 yea this sinne so spreadeth that we may truely say From the least of them to the greatest of them they are giuen to deceit and will deal falsly Ier. 6.13 Euery brother will supplant and euery neighbour will walk with lies and slanders They will deceiue one another and not speak the truth A man can dwell no where but his habitation is in the midst of deceit and therefore certainly God hath a resolution to stretch out his hand still by publike iudgements How can it be but God must visit and be auenged for these great abominations What should hee else doo but melt his people in the common fornace of great iudgements for such common sins Ier. 9.3 to 10. And as it should teach vs lamentation so it should teach vs supplication too euen to go to God and that in two respects First to implore his help and mercy for the Church that he would be pleased to spare his people and keep them from the infection of these vile sins and if it may stand with his good pleasure to work a repentance in mens hearts that are guilty of these crimes and withall to beseech him for our selues to keep vs that we fall not into the hands of deceiuers for as it is a sin to deceiue so is it a misery to be deceiued Psa. 12.1.2 c. and to giue vs wisdome to beware of men Ier. 9.4 Mat. 10.17 and to deliuer vs from the men of deceit Psal. 43.1 Thirdly it should teach vs seeing the world is so full of guile and that it is so hatefull a sin therefore to honor and esteeme such as we finde to be true hearted Plaine men with Iacob without tricks and subtletie and true Israelites with Nathaniel in whose hearts and mouths is no guile Wee should I say loue them delight in them and stick to them neuer to forsake them but to account them the very Ornaments of the World and great lights in this great and generall darkenesse and to account our selues wonderfull rich and happy in their fellowship and friendship Thirdly this prohibition of Guile may informe vs and by intimation shew vs the hatefulnesse of the doctrine of the Papists and practice in the point of aequiuocation contrary to the expresse Scripture that forbids all lying and deceiuing of others and commands vs to speake truth and that euery one Priest and people and that to his neighbour how much more to the Magistrate Ephes. 4.25 And Iob sheweth that wee ought not to talke deceitfully no not for God to speake for him what is not right Iob. 13.7 Lastly this may be implicitly a singular and secret consolation to honest and vpright harted men that hate this hatefull sinne of Guile that speake the truth in their hearts and make Conscience of their words I meane those true Nathanaels of whom Christ speakes And for the better imprinting of this vse I will shew you two things First the signes and markes of a man without Guile euen of a true Israelite Secondly the encouragement and comforts that belong to such men c. For the first A true Nathanael hath these prayses and especiall markes 1. He shunnes Guile in his Spirit as well as in his words or workes Psal. 32.2 What hee accounts vile to speake hee accounts vile to thinke 2. His prayse is of God and not of men Rom. 2.26 He more striues to doe good then to get credit and applause and if God accept him he cares not though all the world deride him 3. When he confesseth his fault to God he will not hide his sinne but confesseth all his sins that is all sorts of sinnes and his sinne without extenuation or excuse Psal. 32.2.5 4. If he offend it is of ignorance and hee will not receiue doctrine of trust and if he bee shewed the truth he quietly yeelds and giues glory to God Ioh. 1.46 47 48. 5. He is a plaine man and speakes the truth in his heart What hee saith hee saith without fraud or dissembling he saith it from his heart his heart and his words agree hee hateth lying and all deceite Psal. 15.2 Zeph. 3.13 though he might gaine neuer so much yet wil he practise no vntruth 6. He is a constant man iust of his word he will performe his promise though it be to his owne hindrance Psalm 15.4 He will not denie the truth though it be to his extreme danger Such men as these haue many encouragements to hold on their courses It was a chiefe prayse of Christ that he was without Guile 1. Pet. 2.7 and so was it in the Martyres and Saints Reuel 14.15 It is one of the signes and markes of Gods houshould seruants Psal. 15.2 Of a true Conuert Zeph. 3.13 These men are faithfull with the Saints and rule with God Hosh. 11.12 Such as these will abide the Balance to be weighed and God will acknowledge their integritie Iob. 31.5 The wealth of these men gotten by labour and iust dealing shall increase when riches gotten by vanitie shall diminish Prou. 13.11 And those lips of Truth shall be established for euer when lying tongues shall be but for a moment Prou 12.19 And thus much of Guile Only before I passe further it is worthy the noting that he saies of these two first sinnes that all Malice and all Guile must be laid aside which imports that howsoeuer some other infirmities be in the Godly yet they should be found farre from all Malice and Guile not a iot of either of them should be found in them Malice must be in them in no kinde nor in no measure neither secret nor open Malice neither grudge nor desire of reuenge neither at home nor abroad neither in ciuill things nor in matters of Religion neither in any of the aggrauations nor in the least drop of it And the like may be said of Guile It were a shamefull thing that any kinde of Guile should be found in a Christian in any of his dealings at any time with any sort of men or in any measure For if but a drop of Malice or Guile be left in vs It may breake out againe and our hearts
deuote our selues vnto godlinesse that thereby we may proue what this good and acceptable will of God is Let vs try Gods acceptation and wee shall certainly finde it shall go well with the iust Rom. 12.1 2. Yea wee should from hence gather much encouragement to imploy our selues in piety and mercy It is enough if God accept of vs. Quest. But what should we doo that we may be sure our sacrifices be accepted of God How shall we knowe when God doth accept our seruice in any holy duty Ans. That a mans conscience may be soundly established in this point of God's acceptation we must look to three things First that the person be sanctified None but Priests must approach to offer sacrifice to God They that are in the flesh cannot please GOD Rom. 8.8 The sonnes of Leui must bee purified and refined as the siluer is refined before their offring will bee pleasing Mal. 3.3 4. When the Lord reiected with so much disdain the sacrifices of the Iewes hee shewes what they should haue done to please him they should haue washed themselues by true repentance and put away the euill of their works Esay 1.11 16. Onely the works of the penitent cannot bee accepted if the person be not in fauour the works are hated For they are sanctified by the holy Ghost Rom. 15.16 Secondly that the manner of performing our seruice bee right there are diuers things in the manner are hatefull and diuers things pleasing The things specially hatefull are first beloued sinnes secondly hypocrisie thirdly malice and fourthly luke-warmnesse The sacrifice is lothsome if it be blinde or lame or blemished that is if men bring to Gods seruice the loue of any foule sinne the seruice is lothsome Malach. 1. So if mens hearts be carried away with continuall distractions that seruice is lost this is To come neer to God with our lips when our harts are farre from him Hypocrisie is leauen as beloued sin is hony both forbidden Again when a man comes to God's work and hath not forgiuen his brother hee keeps the Feast with some leauen his Passeouer is defiled nor can his own sinnes be forgiuen because he forgiues not Mat. 6. 1. Cor. 5.8 Finally luke-warmnesse is like a vomit to God when wee are neither hot nor cold They are lothed like the Laodiceans Reuel 3. There are other things wonderfull pleasing to God as First when a man doth whatsoeuer he doth in the Name of Christ this is the Altar that sanctifieth the gift and the sacrifices are heer acceptable through Iesus Christ Heb. 13.15 Col. 3.17 Secondly when our works are soundly powdered with salt that is when we soundly confess our owne vnworthinesse and giue all glory to God in Iesus Christ. Thirdly when wee loue mercy and piety accounting it our delight to doo God's will and thinking our selues greatly honoured to bee admitted to doo this seruice Mic. 6.8 2. Cor. 8.5 Fourthly when we can bring faith that is a heart well perswaded of God so as wee can beleeue all good of him and his mercy Without faith no man can please God Heb. 11.6 and God takes no delight in him that withdraweth himself through vnbelief Heb. 10.36 37. Fiftly when it is our euery-daies work Sacrifice will please God if it be continuall Hebrewes 13.15 Thus of the second thing Thirdly wee may knowe that our sacrifice is accepted if the Lord burn it to ashes with fire from heauen Thus God did put a difference between the sacrifice of Cain and Abel by some visible signe and though wee may not limit God and expect he should answer vs by visible signes yet God hath not left vs without testimony of his fauour For by his word of promise and by his Spirit bearing witnes to our spirits hath hee manifested euen from heauen his acceptation and in particular when the beleeuer stands before the Lord with his sacrifice duely offered when the Lord doth â—uddenly fill his heart with the cloud of his presence or warm his soule with the ioyes of the holy Ghost what is this but the signe of his acceptation Question What if we be accepted in our seruice of God what great thing is that to vs Answ. When God accepts thine offrings thou maist be assured of three things First that all thy sins bee forgiuen thee God hath purged away thine iniquity he hath receiued an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell vnto God he reioyceth ouer thee with ioy Phil. 4.18 Thirdly it is a pledge vnto thee that God wil supply all thy necessities out of the riches of his glory in Iesus Christ our Sauiour Phil. 4.19 Verse 6. Wherfore also it is contained in the Scripture Behold I put in Sion a chief corner-stone elect and precious and hee that beleeueth therein shall not be ashamed HItherto of the proposition of the exhortation The confirmation follows where the Apostle giues reasons why wee should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priuiledges of Christians vnto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7 8. In the testimony of God obserue first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concerns either the giuing of Christ for the good of the Church or the safety of the Christian that by faith receiueth Christ. The giuing of Christ is exprest in these words Behold I lay in Sion a chief corner stone elect precious the safety and happinesse of the Christian that receiueth Christ in these words And hee that beleeues in him shall not be confounded First of the place where this testimony is found viz. in the Scripture By the Scripture is vsually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy Ghost But heer he means it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word giues vs occasion to consider of the nature of these Books and of their vse and of their excellency and of their harmony These Books are called Scripture because they contain in writing the whole will of God necessary to be knowne of vs they are the Treasures of all truth The doctrine which was before deliuered by tradition for 2000 yeers was afterwards written down and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible aboue all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceedes
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
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
mercy Thirdly hee causeth the Gospell to be preached to all sorts of men without exception And so grace is offred to them and there is no other let but their refusall of grace offred Fourthly the example of all sorts of sinners that haue returned As great sinners as they haue been receiued to mercy and they are set out as examples to encourage other men to seek mercy as Manasses Mary Magdalene Dauid Peter Paul and others Many among the Corinthians haue been notorious offenders but were iustified and sanctified The explication of the doctrine of returning followes where these things are to be considered of c. First the motiues to perswade men to return Secondly the persons that need returning Thirdly the time when men must return Fourthly the false waies men must auoid in returning Fiftly what a number of lost sheep doo vsually return Sixtly the aggrauations against certain persons for not returning Seuenthly the means of returning Eightthly the manner how we must return or the rules to be obserued in returning Ninthly the signes of a lost sheep returned Lastly the lets of returning For the first I mean not to insist vpon all sorts of motiues but to follow the word Return as it is vsed in Scripture and take a few of the fittest motiues as it is vsed in this place And so diuers things should make a man to return as First the consideration of God's maruellous goodnes and amiablenesse of nature to all such as turn vnto him he is wonderfull gracious to them and mercifull and will repent him of the euill Ioel 2.12 13. Ier. 31.19 20. The parable of the lost sheep shewes this fully Secondly the great danger that men are in if they return not GOD is angry with the wicked euery day Psalm 7.12 And his fury may break forth suddenly vpon them like fire Ier. 4.4 For the words of his seruants will certainely take hold vpon them Zach. 1.4 6. and iniquity will be their ruine Ezech. 18. verse 30. Except they repent they must perish Luke 13.5 And therefore if wee warne men of their sinnes and they will not returne wee are deliuered and their blood will bee vpon themselues Ezech. 3.19 Thirdly if a man consider but the happines of such as doe returne GOD will forgiue them all their sinnes he will aboundantly prouide for them Esay 55.7 If they returne they shall liue and not die Ezech. 18.23 and 33.11 and euerlasting ioy shall bee vpon their heads and sorrow and mourning shall flee away Esay 51.11 and in this verse the Apostle shewes their happines For they shall alwaies liue vnder Iesus Christ as the Shepheard and Bishop of their soules For these and many other reasons it is the onely wise course to returne Luke 1.16 And there is not one wise man amongst all them that returne not Iob 17. And thus of the motiues The second point is the persons that need returning It is certain that those that liue out of the visible Church or in false churches neede returning As Pagans Turks Iewes Papists Schismaticks and all Hereticks Yea Iuda and Hierusalem neede repentance Ierem. 4.4 and 26.2 3. Men that liue in the visible Church and are baptized need to returne or else they wil perish Luke 13.5 Iohn 3.3 The third point is the time of returning and in short the best time to returne is the present time while it is yet called to day while wee haue the meanes of returning when God cals vpon vs by the ministry of his seruants especially when hee knocks at the dore of our hearts and laies the axe to the roote of the tree it is wonderfull dangerous to defer repentance for euen the longer thou liuest in sinne the more hard will thy heart bee Heb. 3.13 and the meanes of grace euen the Kingdome of God may be taken away or God may cut thee downe euen by sudden death or may cast thee into a reprobate sence and giue thee vp to a heart that cannot repent Rom. 2.4 5. The fourth point is the false waies to bee auoidid in returning and these are First to returne with despaire or to goe back without the guide faith in Gods mercy or to goe the way that despair leads In this way Cain and Iudas perished Secondly to returne fainedly and not with a mans whole heart to make a shew of returning when men doe not returne indeed Ierem. 3.10 Thirdly to returne but part of the way and to repent by halues as Ahab and Herod did Fourthly to returne when it is too late euen when the dore is shut to repent when it is too late Iob 27.9 The fift point is the aggrauations that lye against diuers persons about their not returning For if it be euill in it selfe for any not to returne then how fearefull is their case First that are proud of their skill in going out of the way that are wise to doe euill Ierem. 4.22 Secondly that are deepely reuolted that is that are such as liue in horrible and fearefull sinnes Esay 31.6 Thirdly that will not returne though their transgressions bee vpon them and they pine away in them Ezech. 33.10 They will not giue ouer though they haue no peace and are daily buffeted for their euill doing and their consciences beare the shame and trouble of their offending Fourthly that will not returne though the seruants of God openly testify against them Neh. 9.29 2. King 17.13 14. Fiftly that will not returne though the hand of God bee vpon them euen to consume them Ierem. 5.3 Sixtly that are turned back by a perpetuall backsliding Ierem. 8.4 that hold fast their sinnes and refuse to returne Ierem. 8.5 The sixt point may bee this viz. what number of lost sheepe doe vsually returne not all that goe astray Our Sauiour tels vs of a parable of one lost sheepe returning and the Prophet Ieremie tels vs of one of a Tribe and two of a Tribe Ierem. 3.14 Multitudes of men perish and neuer returne The seuenth point is the meanes or cause of our returning and these are either Principall or Instrumentall The principall causes are GOD and Christ that good Shepheard It is God that turneth back the captiuity of his people Psal. 14. vlt. and three times in one Psalme the people pray God to turne them againe Psalme 80.3 7 19. This is Ephraims sute Turne thou mee O Lord and I shall bee turned Ierem 31.18 So the Church saith Lamen 5.21 And Christ is that good Shepheard that seekes that which is lost yea laieth downe his life for his sheep Iohn 10. The instrumentall causes of returning are either externall or internall The externall meanes of returning is the Word preached and so both the reproofes of Gods seruants testifying against the wicked to make them turne from their sinnes Nehem. 9.26 29. as also the promises of the Gospel by which the sinner in the name of Christ is as it were wooed and intreated to returne with assurance of
saluation The internall meanes is Faith For that is it which turns a man cleane about and causeth him to set his face vpon God and Iesus Christ and to leaue all his old courses and by-waies Acts 15.9 The eightth point is the manner how wee must returne and so wee shall finde in Scripture diuers things vrged vpon vs. First that we in returning make a thorow search triall of our waies to finde out distinctly in what particulars wee haue gone astray Lamen 3.40 they must remember and bethink themselues and turne Psalme 23.28 Secondly wee must with true sorrow bewaile our former wandrings and iudge our selues for them going and reioycing wee must goe with our faces toward Zion Ierem. 51.4 5. Hosh. 14.2 3. 2. Chron. 6.24 37. Ierem. 3.13 Ioel 2.12 Thirdly wee must order our waies to a generall reformation The Prophet complaines that they would not frame their doings to turne to the Lord importing there can bee no returning to GOD vnlesse men cast their courses into a frame of reformation Hosh. 5.4 Men must amend their doings and their works Ierem. 35.15 Fourthly wee must returne in sincerity and that hath diuers things considerable for 1. Wee must returne with our whole hearts not fainedly Ierem. 3.7 2. Chro. 6.38 our very faces must bee turned from so much as looking after our abominations Ezech. 14.6 2. Wee must returne from our owne euill waies euery man from his way note it from his way that is from those courses in which he hath specially offended Iames 3.8 Esay 55.7 the wicked must forsake his way 3. Wee must forsake not onely outward sins but inward sinnes also we must reforme the wandring of our hearts as well as our liues the vnrighteous must forsake his very thoughts Esay 55.7 and put downe the very Idols of his heart Ezech. 14.7 4. We must turne from all our transgressions It is not enough to forsake sinne as some outward or inward sinnes but wee must forsake all sorts of sinnes Ezech. 18.30 5. Wee must returne with resolution neuer to start back wee must not bee like a deceitfull bow Hos. 7.16 Fiftly wee must so returne as wee must consecrate our selues to God to waite vpon him continually Hos. 12.6 and to serue the true and liuing God 1. Thes. 1.9 and to doe works meete for repentance Acts 26.20 The ninth point is the signes of returning or how wee may try whether we bee effectually returned and that may bee partly gathered by some of the points before and partly by some other things may bee added Hee that is truly turned may know it First by the cause of his returning It was somewhat aboue his owne power or disposition It was God that turned him by his Word neither did he turn out of despaire as Iudas did but faith in God and perswasion of Gods goodnes in Christ made him returne Hee feares God and his goodnes Secondly by the manner of his returning For if he returne in the manner before mentioned he needes not doubt the truth of his repentance especially if he bee sure to haue no hypocriticall or carnall endes of his reformation and that hee doe desire to returne from all his transgressions making conscience of the least commandement of God aswell as the greatest and of secret sinnes as well as open and of the euill that cleaues to his best works Esay 1.16 Thirdly by the fruits of repentance or returning and so hee may comfort himselfe 1. If hee esteeme Christs pasture aboue all worldly things finding the sweetest sauour in the Word of all things in this life Psal. 19. and 119. 2. Cor. 2. 2. If hee haue a minde to know God that he finde that out of habituall disposition hee haue an ernest desire to know God and to bee knowne of him Ier. 24.7 he will follow on to know the Lord. 3. If hee doe distinguish betweene the precious and the vile Ierem. 15.19 and discerne betweene the righteous and the wicked betweene him that serueth God and him that serueth him not Mal. 3.18 esteeming godly men to bee the onely wise men Luke 1.17 4. If hee bee carefull to put iniquity far from his Tabernacle If hee be carefull to reforme his house and cannot abide to dwell where sinne dwells vnreformed Iob 22.23 5 If he become as a little childe for humility and trust vpon God for all things necessary as the little childe trusts vpon his father for diet clothes inheritance preferment c. without any doubting or carking care 6. If hee bee earnest with God to heale his nature and to perfect his work Esay 19.22 Ierem. 31.18 19. He praies and that earnestly for the mending of his disposition to wander 7. If hee bee profitable according to his bignesse and pasture if hee bee full of mercy and good fruit if hee be zealous of good works These bee things meet for repentance that is things that bee of equall weight with it in the scales they each of them weigh iust as much as repentance The last point is what should be the reason that men haue so little minde to returne They will not be driuen home againe though they know that they liue sinfully and heare of Gods wrath and discerne vanity in all their pleasures and that sinne hath vsually proued it selfe to be a lie and that they are in danger of strange punishments and of eternall torment What I say should be the lets of returning or rather the causes that they mind not to returne Answer The causes are First the diuell is the cause hee hath blinded their eies and works effectually in them and leads them wandring and captiue at his will 2. Cor. 4.3 Eph. 2.2 2. Tim. 2.26 Secōdly impotency of cōsideration is the cause they neither can nor doe think of the arguments should make them to returne or moue them they cannot spend an houre in the consultations vpon it whether they doe well not to returne Thirdly ignorance of the glory of Religion and the Kingdom of Iesus Christ Col. 1.26 there is a vaile vpon their hearts 2. Cor. 3. Fourthly opinion that it is a dishonour and shame to returne this makes diuers continue in erronious and humorous conceits or in fantasticall conformity to the wicked yea in the very excuses of sinning because they feare they shall be vilified laughed at and censured for it Fiftly expectation to haue their particular courses to be proued to bee sinnes Thus doe almost all men in their times persist in their sinnes vnder the couerture of this question Who can proue them to be sinners Thus scapes vsury excesse vanity of apparell excesse likewise in drinking of healths til the wine inflame them swearing prophanation of the Sabbath c. being willingly ignorant of this that God hath condemned sinne in the generall in Scripture and laies it to men to looke vnto it that they fall not into his hands for transgressing and if they doubt they must be ruled by their