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
to couer them from the face of the Iudge 1. Thes. 5.3 Thirdly now the first degree of this despaire is felt by diuers wicked men in this life as it was by Cain and Iudas and of this hee speaketh heer And thus wicked men despair when they think their sins cannot be forgiuen and that they haue no benefit by Christ and shall certainly perish for euer And this is noted heer as a grieuous curse of God inflicted vpon vnbeleeuers Despair is one of God's most fearfull iudgements in this world which when God inflicteth hee may bee said to rain vpon them fire and brimstone and an horrible tempest Psal. 11.6 Most fearfull is their case when the wrathfull Arme of God takes hold of them and hee poures out his indignation vpon them this will make their loins to shake Psalm 69.23 24. They are then like the raging sea hauing no peace within them Esay 57. vlt. They are brought to the King of terrors and their confidence is rooted out Iob 18.11 14. There they were in great fear Psalm 14.5 They are said to blaspheme God and gnaw their tongues Reuel 16.9 10. While God's Saints sing for ioy of heart they howle for vexation of spirit Esay 65.14 They could bee glad to run into the holes of the rocks and into the caues of the earth for fear of the Lord and the glory of his Maiesty when hee comes thus terribly to shake the earth Esay 2.19 Surely such is the case of the Wicked and this is the portion of their cup that knowe not God And how terrible this torment is in the heart of a wicked man may appear if wee consider but what torment the very Godly suffer in their despair which is far easier than that of the wicked Dauid saith The paines of hell compassed him Psalm 18.5 6. and 116.3 and that God's terrours did cut him off and that he was ready to dy and that while he suffred God's terrors hee was distracted Psal. 88.15 16 14. As also it may appear by those torments which the very despaire for outward things hath put wicked men to which is farre lesse grieuous than this despair of God's mercy and eternall saluation and yet in that case their paines are compared to the paine of a woman in trauell Psalm 48.6 See more at large of the horrible plight wicked men haue been in in this respect in the description of the iudgements should fall vpon the forrain nations rendred by the Prophet Esay in many chapters Vses The vse may bee first for great amazement to wicked men that now perhappes laugh and sing in the iollity of their hearts O let them remember what God may doo to them What case will they bee in if God bring them once to despair And this is the porâ—ion of their Cup. Oh! if the terrour of a King be as the roaring of a Lion what then is their case if God shall reueal his wrath from heauen vpon them for their waighty sinnes And the more should they bee affrighted because despair is but as it were the beginning of euils They feel it for a short time on earth but shall feel it for euer in hell And therefore if it bee possible they should bee perswaded in time to repent that they may be deliuered from this great wrath to come Oh how easie in comparison might mens repentance be if they would be warned in time Secondly this doctrine may breed in vs a wonderfull awfulnesse and fear of God when we read of such iudgements in Scripture or behold any poor wretches tormented with this iudgement it should breed in vs not onely an infallible assurance that there is a God or that there shall be a hell of wofull torments or the like but it should especially make vs think of God with all reuerence and be afraid to displease him for dominion and fear are euer with him Iob 25.2 This doctrine should make vs resolute to go our waies and sinne no more the counsell of the Wicked should bee farre from vs seeing hee can thus put out their candle and make them drink of the wrath of the Almighty Iob 21.17 20. Thirdly it should work in all of vs a care to vse all means that we may be kept from despair Quest. What then should we doo that we fall not into despair Ans. Some things are to bee auoided some things are to be done If we would not fall into despair First wee must take heed of wilfull vnbelief such as was in the Iewes when men not onely neglect the assurance of saluation brought by Christ but contemn it and striue to put all such cares out of their heads Secondly we must take heed of stumbling If men feel their hearts to be insnared in respect of Christ and that they are tossed with vile obiections c. let them look to themselues and amend in time for if Christ be a stone of stumbling he may be a rock of offense Thirdly wee must take heed of security and contempt of the knowledge of God's waies Despair will work terribly when it lights vpon a minde that hath contemned knowledge and liued in all ease and security Iob 21.1 to 20. Fourthly we must take heed of apostasie from the profession of the loue of the truth for despair is many times a wofull scourge to such kind of creatures as the stories record and experience shewes Fiftly wee must in generall take heed of all grosse and presumptuous sinnes especially the sinnes against the third sixt and seuenth commandements for vsually these sins go before in the desparation such as are swearing and cursing and periury and murder and incest and whoredome c. The Wicked flee when none pursues them but the righteous are bold as a Lion Pro. 28.1 and 14.14 Now secondly there are other things which we must doo that we may auoid despair First we must not smother our doubts in matters of Religion especially in the cases of our conscience but take the pains to ask and seek resolution else that which is but doubting at the first may proue to bee despair in the end Those lesser sores in mens hearts may fester and rankle within vs till they prooue to this great disease Secondly wee must store our heads with the promises of the Gospell and those comfortable places of Scripture as may breed in vs a full perswasion of God's singular compassion and mercy towards all penitent sinners and withall do shew vs that plentifull redemption in Iesus Christ and the maruellous efficacy of his blood to clense vs from all our sins Thirdly wee should aboue all things put on the shield of faith I mean we should vse all diligence to get the assurance of GOD's fauour in Christ for assurance will preserue vs safe from despair For as vnbelief brings it so faith preserues vs from it Fourthly we should be carefull vpon all occasions to keep our assises and if we bee endangered by any sinne we should make haste to
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.
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
may bee in men that outwardly frequent the meanes and make a shew of godlinesse Secondly the outward declining or Apostasie is when men outwardly liue in grosse sinnes or follow scandalous courses and are at last relapsed to the violent courses of the world so as the meanes of godliness is neglected Againe declining is first either totall secondly or in part First totall when we fall off from all godliness and all the meanes of it and so only they fall that sinne against the holy Ghost Secondly in part is when men fall into some sinne or error and not lose all conscience of well-doing and such is their Apostasie also that fall off from the care of some of the ordinances of God as when men vse the priuate and neglect the publike or vse the publike and neglect the priuate c. Question But what shall a man doe to help himselfe that findes he hath declined c Answer He must take vnto himselfe words and confesse his sin to God and returne to the Lord hartily he will heale euen his back-sliding Hose 14.3.4.5 Vse 2. Secondly for instruction and so it should perswade with vs mightily to hold on and neuer faint in the way but striue to the perfection of euery good gift of God not being weary of well-doing knowing that it is ashame still to bee children and that God doth require a righteousnes of vs that should exceed the righteousnes of all the Papists and Pharises in the world and to this end we should preserue in vs this desire after the sincere milk of the word and watch against securitie and slothfulnes the dangerous moathes of godliness Vse 3. Thirdly such may bee much encouraged who haue their hearts set vpon growth and doe prosper in Gods work though otherwaies they haue many afflictions or infirmities yea such as with true hearts doe mourne for their not growing as they think may consider of many comforts to vphould themselues by as 1. Our Sauiour Christ had not all degrees of grace at once but grew in grace by degrees 2. Though thy gifts bee small and grow in thee like a graine of mustard-seed yet it may grow to a maruelous increase Math. 13. 3. Though thou haue many infirmities yet thou maist beare aboundance of fruit as the vine which is the weakest plant yet is not therefore barren Isaiah 27.2 4. Though thou haue little meanes to help thy selfe by yet thou maiest by the blessing of God grow The lilies spin not and yet are gorgeoâ—sly clothed Math. 6.28 5. If we sowe good seed it is certain the Lord will giue increase 1. Cor. 9.10.11 6. Though we sowe in teares we shall reap in ioy Psal. 126.5 6. yea though we be extreamely oppressed and reproached as the Israelites grew euen the more they were hated and oppressed in Aegipt Mark 4.8 7. We haue great helpes the word is more effectuall to the soule then milk to the body and we receiue influence from Christ our head Colos. 2.19 and euery member of the mysticall body makes some supply to further the growth of â—he whole body Eph. 6.16 Verse 3. Because ye haue tasted that the Lord is gracious or bountifull THese words containe the fourth reason to perswade to the desire after the word and it is taken from the experience they haue had of the goodnes of God comforting them in the word If euer they tasted the sweetnes of the word they must needes haue an appetite to it In these few wordes there are diuers poynts of Doctrine to bee obserued and explained as namely First That God is gracious Secondly that God doth graciously sweeten the word to his people as God doth shew his graciousnes in the word Thirdly that where there is a true taste of the sweetnes of the word there the soule growes in grace Fourthly It is but a taste of the sweetnes of God which can be had in this life Fiftly many liue in the church and yet neuer taste of the sweetnes of God and his word Sixtly It is a singular shame for such as haue felt the sweetnes of the word to faile in their desire after it For the first Where the Lord is praised for graciousnes by the word vsed in the originall heere it is to occasion in vs the admiration of the goodnes of Gods nature For in this one word are many distinct praises imported As First That hee is free and doth what he doth freely without respect of merit or desert in men and this is one thing which if wee finde should much incite vs to regard what he saith or requireth of vs. By this Argument are men called vpon Isaiah 55.1.2 3. Secondly that hee is kind to his very enemies For so the word is applied Luke 6.35 and questionles it should bee a great thing to perswade with a man when he comes to the word to regard it with much affection if he knowe that God thereby will doe good to his very enemies and that in that ordinance God is went to shew the mirror of his mercy in reuealing his loue communicating the blessings of his Gospell to such as come into his presence with hatred of their owne waies Thirdly that he is courteous and in a speciall manner kinde to and fond ouer his own people with incomprehensible indulgence the word is rendred Courteous Eph. 4.32 And all ages must wonder at this kindenes of God in Iesus Christ Eph. 2.7 And thus hee deliuereth his seruants from their feares Psal. 34.3 or 4. Fourthly that hee is bountifull and liberall and giueth plentifully so the word is vsed and giuen to God Rom. 1.5 Fifâ—ly that hee is gentle and easie to bee intreated or preuailed withall Hence that his yoke is said to bee easie Math. 11.30 where this word is translated easie and heereof comes the word rendred gentlenes Gal. 5.22 and thus hee is said to bee maruelous kinde in hearing praier Psal. 31.21 22. and 34.4 6 15. Sixtly that he stands not vpon respect of persons and thus he regards the poore Psal. 68.10 and will not disdaine to teach sinners his way Psal. 25.8 Seuenthly that he is sweet that is wonderfull comfortable pleasing and filling with delight Eightthly there is one specialty of Gods goodnes to which this word is applied and that is the accepting of the Gentiles to fauour when the Iews were cut off Rom. 11. Vse The vse of this point is various For First It should kindle in vs admiration All ages should gaze and wonder at such matchless good nature and kindnes in God Ephes. 2.7 Secondly It should break our hearts with sorrow and repentance for our sins to think of it that wee offend a God so kinde so good so bountifull Rom. 2.4 Hose 3.5 Thirdly It should perswade with men that neuer felt this to taste and see how good God is Psalme 34. Question What must we do if wee could or might taste of this sweetnes of Gods nature Answer The Prophet Dauid telles vs
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
came downe from heauen to signify that true zeale is kindled in heauen and comes down from aboue It is no ordinarie humor nor a rash fury It is no wilde fire And it was required about this fire that they should preserue it and neuer let it goe out but put fuell still to it and so it was kept for many yeeres so must wee doe with our zeale wee must labour by all meanes to preserue the feruencie of our hearts that wee neuer want fire to burne our sacrifices Our zeale should bee as the loue mentioned Can. 7.10 that much water could not quench it Euery sacrifice must haue fire Marke 9. Sixtly The sacrifices must be salted with salt so must our Christian sacrifices as our Sauiour Christ shewes Marke 9.49 50. And thus we must haue the salt of mortification and the salt of discretion and we must looke to it that our salt lose not his saltnes but that it haue a draining power in it to extract corruption out of our sacrifices our words to God and men must bee powdred with salt Col. 4.6 and so must all our actions Seuenthly the sacrifices must be without leauen Leuit. 2.11 Leauen is wickednes or malice or sowrenes or deadnes of heart or worldly griefe euen whatsoeuer leaueneth that is infecteth or maketh the meate offring to be heauie or sowre 1 Cor. 5.8 Eightthly in the same place of Leuiticus 2.11 Honie likewise is forbidden to be mingled with their sacrifices and by hony may be meant our beloued sinnes or particular corruptions wee should especially watch against them in the time of performance of holy duties that they mingle not themselues with our sacrifices by infecting our cogitations Ninthly the offring must bee waued and shaken to and fro before the Lord Leui. 7.3 And this signified the wauing of our lips in praier to God for his acceptation our sacrifices should bee soundly tossed to and fro in praier before the Lord Iob prayed before he sacrificed Iob 42. Tenthly on the Sabbath the sacrifices were to bee doubled to signifie that in a speciall manner wee should consecrate our selues to piety and mercy on the Sabbath day Eleuenthly our sacrifices must bee offered vp with all gladnes of heart and spirituall delight Thus Gods people were said to be a free-harted and willing people Psa. 47.9 and 110.3 And this was shadowed out partly by the oile that was powred into the meat offerings which is expounded to be the oile of gladnes and partly by the feast they made at the end of their solemne sacrifices vnto which they inuited their friends to ioyne with them in reioicing before the Lord and it is likely Dauid alludes to this feast when he saith hee would take the cup of saluation and praise the name of the Lord For as yet the Lords Supper was not instituted nor doe we read of any vse of a cup in the sacrifices or sacraments themselues Exod. 18.12 1. Chr. 16.1 2 3 4. Psal. 116.13 Twelfthly If wee be called to it wee must not deny vnto God the fat of the kidneies and the inwards By the fat was meant the things which are dearest to vs most beloued and that most delight vs and if the seruice of God and the Church and the poore require it wee must deny our selues and sacrifice what is most deare to vs. Thirteenthly the Apostle to the Hebrewes Chap. 13.13 addes that we must not leaue off wel-doing for reproach sake but be contented to bee like Christ who suffered without the gate as scorned of men and like the sacrifice was burnt without the campe Though all men hate vs and speake euill of vs and cast vs out of their companies yet wee must persist in our intention to sacrifice still to God Fourteenthly In the Sacrifices God had a great respect of mercy that cruelty were not shewed as Leuit. 22.27 When he enioyned that the creature must be seuen dayes vnder the damme and that no damme with the young one was to be slaine the same day Certainly God abhorreth that cruelty should bee exercised vnder pretence of piety Cursed be those long praiers that will deuoure widowes houses Matth. 23. In one thing we differ from the sacrifices For the sacrifices were dead or consisted of things without life but wee must be liuing sacrifices wee must do what we will do while we are aliue and must do it liuely with the affections that belong to the duties to be done Vse The vse may be briefly twofold for partly it should humble vs for our neglect of praiers and thanksgiuing and almes and contrition Wee omit the maine duties of our generall calling when we omit these It was the abomination of desolation when the temple was without sacrifices and how can it but be exceeding vncomely with Gods spiritual house that hath not sacrifices in it We are Christians but in name when pietie and mercy is neglected But especially we should be instructed from hence to mind our worke and to striue to answere our high calling by a continuall care day and night to exercise our selues herein the smoke of our incense should daily ascend vnto God The Apostle Paul beseecheth the Romans by the mercies of God to look to their sanctifying Rom. 12.1 Which shewes it is of wonderfull necessity and would make vs in some measure walke worthy of the Lord. And to the Hebrewes he bids them take heede of forgetting these sacrifices importing that vsually our deficiency in these seruices are from forgetfulnes we forget to pray and forget to shew mercy euen after we haue purposed both And thus much of the worke of a Christian. Now his honour followes Acceptable to God by Iesus Christ. Wherein three things may be noted First that howsoeuer piety and mercy and weldoing find little acceptation in the world yet it shall neuer want honour and great esteeme with God Pious and mercifull Christians shall neuer faile of the loue and fauour of God Their workes are accepted It is true that God may change his minde concerning the Ceremoniall Sacrifices but the acceptation of Christian Sacrifices is a thing established with God Heb. 10.9 These offerings shall be pleasant vnto the Lord Malach. 3.4 They are well-pleasing in his sight Heb. 13.16 They are a sweet sauour vnto the Lord Phil. 4.18 God hath a booke of remembrance Mal. 3.17 and our fruit shall certainly remaine Ioh. 15.16 And thus Cornelius his prayers and almes came vp before the Lord Acts 10. Secondly that it is not enough to doo good duties but wee must striue so to doo them that God may accept them Heb. 12.28 Esay 1.11 12 13 14. Thirdly that now our best works are made acceptable to God onely by Iesus Christ Reu. 8.3 4. It is from the presenting of Christ that wee are found holy and without blame in Gods sight Col. 1.22 Therefore we must doo all in the name of the Lord Iesus Col. 3.17 Vse The vse of all should be to teach vs with all care to
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
godly by giuing vs a roome in their hearts causing them to loue vs and honour vs euen for Christ onely whom they discouer in vs by our loue to Christ and faith in his name and imitation of his vertues Secondly and hee graceth vs also amongst the wicked by protecting and acknowledging vs in times of greatest distresse and by washing out the blemishes which our own indiscretiōs at any time brought vpon vs by cleering our innocencies from their vniust aspersions The vse may be first for confutation of their folly and madnes that account it a course of abasement to follow Christ and leaue the vanities of the world Godly courses are honourable courses No man euer lost honor by cleauing to Christ and liuing so as might become the faith and loue of Christ. Secondly and withall wee may hence be informed that all the honour that is without Christ is but obscure basenesse no man can bee truely honourable without the faith of Iesus Christ in his heart Thirdly we should hence be resolued to make more account of the Godly because Christ is to them al honour they are the only excellent ones in the world Fourthly wee should labour also to bee an honour vnto Christ and to the faith and profession of his name and seruice wee must remember that he is our surety to God for vs and hath vndertaken for our good behauiour and therefore for that reason wee should be carefull of our duties and besides wee see that the disorders of great mens seruants leaue an imputation on their master and so it is with vs and Christ. If wee liue righteously and soberly and religiously wee honour Christ our Master but otherwise if wee bee scandalous wee dishonour Christ and therefore had need to looke to our waies And lastly we shold account Christ sufficient honour to vs and not regard the scornes and reproaches of the world but rather with Moses esteeme the reproaches of Christ greater riches then the treasures of Aegypt Thus of the consolation to the godly The terror to the vnbeleeuers is exprest first partly by charging vpon them their offence secondly and partly by describing their punishment Their offence is disobedience To them that are disobedient All vnbeleeuers stand indited of disobedience and that in three respects For first they are guilty of Adams disobedience For by the disobedience of one man many are made sinners Rom. 5.19 Secondly they are guilty of disobedience against the morall Law which they haue broken by innumerable offences and in respect thereof are liable to all the curses of God Deut. 28. Thirdly they are guilty of disobedience against the Gospell For there is an obedience of faith Rom. 1.5 and the Lord complaines that they obeyed not the Gospell Rom. 10.16 and for this disobedience God will render vengeance in flaming fire at the Day of iudgement 2. Thes. 1.8 Now men disobey the Gospel not onely when they are bewitched to receiue false opinions in religion Gal. 3.1 But also and chiefly when they beleeue not in Iesus Christ but liue in their sins without repentance Vses The vse should bee for humiliation vnto impenitent sinners they should take notice of their inditement make haste to humble themselues before the Lord lest Sentence come out against them and there be no remedy and the rather because God will aggrauate against them their disobedience Now there are many waies by which a sinner may take notice of the aggrauations of his disobedience as First by the number of his offences if he consider that he hath made his sinnes like the haires of his head To bee guilty of treason but in one particular should occasion feare but he that is guilty of many treasons hath great reason to bee extremely confounded in himself and this is thy case Secondly thy disobedience is the more grieuous because thou hast receiued abundance of blessings from God who hath by them wooed thee to repentance and this will heap much vpon thee Rom. 2.4 Esay 1.3 Thirdly thou must consider all the meanes thou hast had of amendment God hath planted thee in his garden the Church he hath commanded his vine-dressers to bestow the paines and apply the meanes of growth to thee If now thou be not fruitfull this will be pleaded against thee which art still a barren figtree Luke 13.6 Fourthly it increaseth thy disobedience that thou hast beene guilty of diuers hainous and fowle euils as if thou haue beene a drunkard a filthy person a blasphemer of the name of God a man of blood or the like Fiftly the continuance in sinne thou hast long abused the patience of God and this heapes coals of further indignation against thee Rom. 2. 4 5. and the rather because thy heart hath beene to sinne euer for there is in the heart of vnregenerate men a desire to sin for euer and it is a griefe to them to thinke that at any time they should not be able to liue in sinne still Sixtly thou hast offended against thine owne vowes and couenants and the promises thou hast made to God both in baptisme and the communion and in other passages of thy life Seuenthly it increaseth thy offence that thou hast dealt wickedly in the land of vprightnesse Esay 26.11 There thou hast offended where thou hast had the example of the godly to shew thee a better course It is ill to sinne any where though in Babel but it is worse to transgresse in Sion or Ierusalem euen in the glorious Churches of Iesus Christ. Eightly thy incorrigiblenes addes to the heap of sinne though the Lord hath afflicted thee yet thou hast not learned obedience by the things thou hast suffered but thou hast made thy heart like an adamant so as thou wouldst not returne Ierem. 5.2 3. Ninthly it is yet more that thou hast beene so farre from reforming thine owne life that thou hast scorned and reproched the good conuersation of the godly thou hast spoken euill of the good way of God Thus and many other wayes may the sinner charge his owne heart and thereby prepare himselfe to returne to the Lord while there is yet hope For if thou wouldest returne with all thy heart and take vnto thee words and confesse thy sinnes and pray for forgiuenesse and mourne before the Lord and turne away from thy owne wickednesse the Lord would shew mercy and the obedience of Christ would heale thy disobedience and God would loue thee freely and the bloud of Christ would cleanse thee from all thy sinnes Hosh. 14. Isaiah 55.7 1. Ioh. 1.7 and while it is yet to day the Lord sendeth to thee and beseecheth thee to be reconciled 2. Cor. 5.19 21. Consider that God hath been with thee all this while hauing sent many others to hell for their sinnes and there is hope of forgiueness the Lord hath receiued great offenders to mercie as the Israelites that often fell away from him Iudges 10. and Mary Magdalene and Peter and Dauid and
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
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
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
applies that sentence to the people to whom he wrote shewing that it was accomplished in them Quest. The question is of whom the Prophet and Apostle spake Ans. Some say Of the Israelites in the letter both because the same chapter shewes that they were cast off and called Loammi not Gods people as also because the Apostle is thought to write onely to the Iewes But the Apostle Paul Rom. 9.24 25 26. apparantly expounds it of the Gentiles chiefely and therefore wee must rest in his sence which by the way shewes that this Epistle was written to the Elect amongst the Gentiles as they were strangers and pilgrims in the world and not to the prouinciall Iewes onely The Apostle then to the singular comfort of Christians in those times shewes that now were the Prophesies accomplished concerning the calling of the Gentiles which was before a great mystery hidden from ages and generations Col. 1.26 admired by Angels Eph. 3.10 1. Pet. 1.12 Before I open the words of this verse in particular some vse would be made of this great work of calling the Gentiles and so from the consideration of their estate both before and after calling And first for the meditation of the estate of all the world or the nations of the world before Christ preached vnto them note First the horrible infectiousnes of sin whole worlds of people are poisoned with it Secondly the dreadfull horror of God's Iustice against sin which as wee may see plainly in the sufferings of Christ so also very liuely in the desertion and forsaking of the Gentiles so many millions of men perishing without pardon or pity and therefore it was neuer safe to follow a multitude in euill nor to plead the practice of fathers or forefathers with the like And for the meditation of their calling againe in Christ by the Gospell we may gather matter First of information and so first that God is not tied to any place If Israel after the flesh will not serue him he will raise vp children vnto Abraham from among the Gentiles Mat. 21.43 Secondly that the Church of Christ is now Catholick of all nations and therefore Christs Kingdome the largest kingdom in the world and the glory of it must not be restrained to Rome or any one place Secondly of consolation for heer wee may obserue 1. The infallibility of Gods promises these promises concerne the calling of the Gentiles as being dead and were most vnlikely and yet wee see them fulfilled which should teach vs to trust vpon God 2. The wisdome and power of God working light out of darknes The rebellion of the Iewes is so far from laying Sion waste or dissoluing Religion that it is an occasion of a greater work of God among the Gentiles yea when prophanenesse seems to ouer-growe all and the whole world seems to liue in wickednes yet wee knowe not what times may come for the glory of Religion among Iewes and Gentiles 3. God's wonderfull loue to his Elect hee will gather them from all the foure windes of heauen though they be few in number in comparison and liue dispersed in euery Country yet God the great Husbandman wil not want means to fetch them home into his garner A husbandman that had all his field growne ouer with weeds saue heer and there one grain of corn on a land would neuer be at the pains of gathering separating yet God will 4. The great incouragement that poor sinners and mean persons haue to come to Christ and seek God For heer we see hee hath shewed mercy to the very abiect Gentiles against whom hee had infinite cause of exception and the rather should wee bee incouraged because wheresoeuer wee liue either in East or West we may sit downe with Abraham Isaak and Iacob in the Kingdome of God Math. 8.11 And withall heere is matter of instruction for 1. Wee must looke to our faith For God iustified the heathen onely by faith Galat. 3.8 2. Wee must not be secure but must learne to obserue all things that are commanded vs Math. 28.20 The name of God must bee great amongst vs and wee must offer incense and a pure offering Mala. 1.11 Wee must bee fruitfull especially we that liue in these latter ages of the world lest God hasten the calling of his nation of the Iewes and cast vs off for vnbeliefe and vnfruitfulnes Rom. 11. And thus in generall of the calling of the Gentiles In particular in this verse heere is a twofold comparison first the one respects what they were to God secondly the other respects what God was to them They were to God by nature no people by grace they are his people and God withheld from them his sauing mercy by nature and now by grace they are vnder mercy First of their being a people to God And then of Gods mercy to them Which in times past were not a people The word people is diuersly taken For sometimes it signifieth any multitude or great number of any sort and so Ants are said to bee a people Pro. 30.25 and Caterpillers Ioel 2.2 5. Sometimes it signifies the lower sort of men as they are distinguished from the Nobility in any State and so they are vsed and stiled the common people But properly and originally the word populus was thought to signifie a multitude of citizens in one city enioying the right and communion in society and imploiments vnder one Head and Gouerner Now the holy Ghost in this place affirmes that men that liue in their sinnes without faith and repentance are not a people though they bee neuer so many in number or other prerogatiues and the nations of men liuing without God may be said not to be a people Either because they are a people of no note in no request in respect of true greatnes as the Iews did vilely esteem of all the vncircumcised Or because they were not a peculiar people or as the Antithesis shewes it were not the people of God Now till men subject themselues to God's gouernment by Iesus Christ they are not a people The Empire of the whole world belongs to God and his Sonne Christ Psal. 2.10 Now all nations that come not in to kisse the Sonne are no members of the Empire of the Common-wealth of Israel let them haue what Heads or rulers they wil they are but as so many Rebels or at the least as so many strangers from God's Kingdom therefore called strangers and enemies Col. 1.22 They are neither born of the bloud of Israel nor haue they any right of inheritance from God nor liue they vnder the lawes of the Empire nor made free denisons yea this pâ—â—â—se seems to import that all men that are not gathered into the number of God's people are but a confused heap and disordred multitude neuer happy in respect of any gouernment they are brought into no order and as the Prophet also further saith they are good for nothing Ier. 13.10 God regards them not
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
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
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
of God either the great Book of the creatures or little booke of the Scriptures and so praying God to direct them take those things that easily offer them selues from thence The other way of meditating without booke as I knowe not whether it bee absolutely required so can it not bee so fruitfully performed nor so comfortably But to returne the viewing of GODs workman-ship in his creatures and of his wisedome rule in his Word will help vs in the first point which is to bring God into our minds For the second that wee may not mistake but conceiue of God aright wee must looke to diuers things carefully First wee must resist and subdue and no way harbour or fauour any atheisticall conceits against the doctrine of Gods nature or prouidence If wee find our minds intangled with any such wee must labour to get them cured for till our hearts bee whole of such diseases wee are disabled from any true conception of God Secondly wee must in thinking of God then cast out all likenesses wee must not conceiue of him in the likenes of any man or other creature but get aboue all similitudes and there rest in the adoration of him that is not like any of those things wee must haue no Images of God neither in our Churches nor in our heads Command 2. Esay 40. Thirdly we must learn distinctly the attributes of God's praises in the Scripture and conceiue of him as he is there commended to vs I mean wee should as wee are able when wee think of God thinke of him as he is omnipotent most wise most iust most mercifull c. It is an excellent prayse of the diligence of a Christian to accustome himselfe to conceiue of God according to descriptions made of him in his attributes in his Word Fourthly it may much helpe vs if we conceiue of God as dwelling in the humane nature of Christ for thereby it may somewhat arise in our mindes if we be prone to conceiue of likenesses Marke it carefully wee may not set before our mindes Christ-man and so worship without any more adoe but if we conceiue of the man-Christ and then worship that God-head that dwells in him we do right and besides attaine vnto a point farther which is to conceiue of God in Christ. Thus of the right conceiuing of God's nature The third thing which we must labour for is to magnifie God in our hearts to make him great to conceiue largely with full thoughts of God and to this I adde also to conceiue gloriously of him to clothe our thoughts of God with a shining excellency aboue any thing else wee thinke of Now that God may bee magnified and thought on after a glorious manner these things must bee done Wee must with all attendance and reuerence waite vpon the presence of God in his house for that is the place where his glory dwelleth Psalme 27.8 And God hath magnified his Word aboue all his name Psalme 138.2 And the vse of the Gospell is said to be the Gospel of the glory of the blessed God because it doth with the liuelyest impressions make a mans heart to discerne Gods excellency Mic. 5.4 1. Tim. 1.11 Secondly the meditation of the wonderfull works of God recorded in Scripture or obserued by experience is good to breed great and glorious thoughts of God for as the sight of the miracles of Christ wrought this in the hearts of the people Math. 15.31 Luke 7.16 so the contemplation of such great works may work the same effect in vs and the same effect also may the thought of the workes of God's speciall Iustice or Mercy haue Ezek. 38.23 Esay 13.13 especially the consideration of those works of fauour or deliuerance by which God hath declared his speciall goodnesse vnto vs Gen. 19.19 1. Chron. 17.24 Dauid also clotheth the thoughts of God with glory and greatnesse in his heart by thinking of the monuments of God's wonderfull Power and Wisedome in the heauens and earth seas c. Psalme 104.1 c. yea by thinking of his owne forming and making in the wombe Psalme 139.15 Thirdly we must pray earnestly to God with Moses and begge this of God that he would shew vs his glory Thus also of the third thing The next thing is to learne how to establish the thoughts of God's glory in vs and that is done especially two wayes First by striuing to set God alwayes before vs as Dauid did Psalme 16.8 Secondly by remembring God in all our wayes doing all our workes vnto the glorie of GOD 1. Cor. 10.31 Lastly to make vs in loue with God thus conceiued of according to his glory the thorow meditation of his mercies to vs are of singular vse to thinke eyther of the variety of them or of the speciall respect God hath had of vs aboue many others and the frequencie of his mercies that hee sheweth vs mercie daily but aboue all to consider that his mercies are free to think how vile we are vpon whom God looks with such grace and goodnes Thus the blessed Virgin taught her selfe to magnifie God and to loue his name Luke 1.46 48. Thus of making God glorious in our hearts by knowledge Now for the second which is to make him glorious by acknowledgement the particular wayes how that may be done haue been reckoned before in the explication of the doctrine onely wee must labor by praier to fashion our selues to that work that God in any of those particulars doth require of vs and that is the most speciall help which I knowe thereunto But by the way let mee warn thee to look to two things First that in any course of glorifying GOD which is to be done by thy words thou bee carefull to auoid hypocrisie and be sure that thy heart be lifted vp and affected according to the glory of God for the Lord abhorres to be glorified with thy lip if thy heart bee farre from him Esay 29.13 And the next is that thou presume not in any case to make the pretense of God's glory a couering for any wickednes as the Pharises that would hide their deuouring of widows houses vnder the praise of long prayer or those in the Prophet Esay's time that would persecute godly men and molest them with Church-censures and say Let the Lord bee glorified Esay 66.5 Thus of making God glorious in our selues Lastly that wee may make God glorious in the hearts of other men and cause them to speak of his praises we must carefully look to foure things 1. That when wee speak of God or his truth we doo it with all possible reuerence and fear that wee bee carefull in all our discourses of Religion instructions admonitions reproofs confutations or the like to treat of these things with all meeknes and reuerence God hath giuen vs a Commandement of purpose to restrain the taking-vp of his Name in vain 2. That wee striue by all means to liue vnspotted and in offensiue in
begun in the Spirit and would end in the flesh that had forsaken the glorious ornaments and priuiledges of the Gospell to trust vpon beggerly rudiments that forsook the pretious merits of Christ's righteousnes to trust to the stained clouâ—s of their owne righteousnes Gal. 3.1 3. Tenthly the vnthankfull and iniurious person he is a mad man that wil strike his friend that prouoketh him not and so are all Nabals their folly is with them that vse their friends as Nabal did Dauid 1. Sam. 25.25 Eleuenthly the contentious person He is a mad man that laieth snares to catch himself and will speak things that force strokes vpon himself so is euery vnquiet intemperate busie-body A fool's lips saith Salomon enter into contention and his mouth calleth for strokes A fool's mouth is his destruction and his lips are the snare of his soule Pro. 18.6 7. Eccles. 10.12 Pro. 14.3 Twelfthly the implacable person Such men as are so furious there is no appeasing of them but they are like a Bear robbed of her whelps Pro. 17.12 They are mad-men that will heare no reason A stone is heauy and sand is waighty but a fool's wrath is heauier than them both Pro. 27.3 Thirteenthly all men that abuse their prosperity to the greater liberty of sinne and iniury They are mad-men that cannot be ruled vnlesse they be kept fasting A man distracted if you let him haue his belly filled will trouble the whole house so a wicked man if hee enioy prosperity and successe will disquiet the whole town where he liues Ther are foure things saith Salomon disquiet the earth and one of them is a fool with his belly filled that is a wicked man when he prospers and hath what he will Pro. 30.22 Vses The vse of all may be first to shew the misery of all vnregenerate men that liue in a continuall phrenzie or defect of all spirituall vnderstanding It is a wofull Iudgement to haue our reason taken from vs in naturall things but much more in spirituall for vpon this ground it manifestly followes 1. That they lose all the benefit of spirituall instruction all the Ordinances of God during the time of this folly or madnes are meerly in vain to them Their phrenzy makes them not only to want sense but withall to despise all God's counsels Pro. 1.7 2. That they shame themselues in all their dealings for when a fool walketh by the way he saith to euery one that he is a fool Eccles. 10.3 And thus they will vndoo themselues soule and body if they hold on A mad-man if hee gouern his estate will soon ruine it Iob 5.3 3. That they liue shut vp from all the sound comforts of life as fools and mad-men they are shut vp in darknes Eccles. 2.14 God vseth them as we vse mad-men for though hee let them go vp and down the world so they haue a larger room to walk-in than ordinarily our mad-men haue yet God hath chained them though insensibly the world is but a house of darknes to their mindes the sauing light and all the fruits of it are withheld from them 4. That they are in great danger to die of their phrenzy and to perish for lack of wisdome Pro. 22.23 Iob. 36.12 And therefore in the second place this may serue for instruction vnto vnregenerate men to apply their harts to wisdome and imbrace the counsell of God that offers them knowledge grace as is vrged in many places as Pro. 1.20 24 and 8.5 and 9.4 and the rather because if they be wilfull and reiect knowledge God may bee prouoked to for sake them for euer Pro. 1.24 28.31 26.10 Iob 5.3 Thirdly it shewes the wonderfull mercy of God in sauing sinners for what were we all by nature but a generation of fooles and mad-men And therefore it shewes the riches of his mercy and the freenesse of it the riches in that hee glorifies such vnworthy creatures and the freenesse of it in that they are vtterly disabled for deseruing any thing at his hands For what can fooles and mad-men do that they should merit any thing at Gods hands Fourthly it should teach godly men both with patience to beare their wrongs seeing they are distracted and with discretion to auoid them and to haue as little to doe with them as may be For what should the sonnes of God do with the sonnes of Belial And if they abuse them in words to learn not to answere a foole in his folly Prouerbs 26.4 Fiftly all this description of folly and madnes may strike some kinde of amazement and sorrow into the hearts of godly men For as they are vnregenerate in part there are left some dregs of this phrenzy and folly heere in them And hence it is that wee finde in Scripture folly charged vpon them It is true that sometimes they are said to bee fooles by the world for things they doe wisely in and so the Apostles were fooles for Christs sake 1. Cor. 4.10 and Paul ironically calles himselfe a foole 2. Cor. 11.1 Somtimes they are called fooles not because they are so but because that they doe hate some kinde of likenes to folly 2. Cor. 11.17 but yet withall it is true that seriously godly men are said to be abased in themselues for very folly and madnes which they see in themselues so we shall finde euery godly man called beasts by themselues and sometimes by God himselfe and so it is folly and madnes in any 1. To hate reproofe Pro. 12.1 It is there said to be a brutish thing 2. To bee censurers of their friends rashly so Iobs friends are charged with folly Iob 42.8 3. To be pertinacious in defending their innocency striuing to make themselues seeme iuster then they are this was Iobs madnes Iob 42.3 34.35 4. To neglect knowledge and to be carelesse to vse the meanes for instruction and the vnderstanding of holy things Pro. 30.2.3 This made Agur say that he was more brutish then any man and that he had not the vnderstanding of a man in him So much of ignorance as is left in vs so much of folly and madnes is in vs. 5. To fret and bee vnaduisedly angry and froward for anger rests in the bosome of fooles onely Eccles. 7.10 Pro. 24.29 teasty and hasty persons not onely haue folly but exalt it 6. To be indiscreet in words or insufficient to speake with God or men as becomes the matter or to carry our selues indiscreetly this made Dauid loath himselfe so Psal. 38.5 7. To bee vexed and impatient and full of fretting in aduersity Godly men play many mad tricks this way one while fretting at the prosperity of their aduersaries and another while murmuring in their hearts at their owne condition or plotting courses how to conforme themselues to the world and so to report of their repentance This made Dauid call himselfe a beast Psal. 73.3 13 14 15 21 â—2 8. After one hath had experience of Gods gracious prouidence and
we are free in respect of things indifferent and all things are indifferent that are neyther commanded nor forbidden in the Word of God all the restraints that in the time of the old Testament lay vpon any creature are now taken off so as all the creatures of God are good and lawfull All things are pure to the pure Titus 1.15 1. Tim. 4.4 Rom. 14. so are dayes meates garments c. So as now Christians may vse them or omit them freely note what I say vse as well as omit For some are so singular or simple as to thinke Christian liberty doth onely make reference to omit but not to vse meates garments dayes or indifferent ceremonies whereas they restraine Christian liberty that forbid the vse of those indifferent things as well as they that dislike the omitting onely in vsing men must take heede as hath beene shewed before of the opinion of merit worship or necessity to holinesse or saluation which is that which is condemned by the Apostles Vses The vse may bee first for humiliation to wicked men for hereby is implyed that they are in great bondage and not free for howsoeuer it is true that euery wicked man in Christian Churches is freed from that yoake of Moses lawes yet in all the rest they are in danger still and bondage They stand bound by the couenāt of works to the absolute keeping of the Law because none haue the benefit of the new couenant till they be in the same and so all their faylings of the perfect fulfilling of the Law are imputed to them and they are vnder the execration and all the curses of the Law They are in bondage to the tyranny of their owne sinnes and haue the diuels intrenched in strong holdes in their soules They would bee troubled to know that the diuell did possesse their bodies and yet do not consider that the diuell doth certainely possesse their soules euery wicked man is possessed Besides they are in bondage by these seruile feares they dare not set their hearts in Gods sight It is a death to them nor dare they for Religions sake displease men and the feare of death is like a continuall death to them and for all this they are neuer helped till their hearts be turned to God Secondly we may hence gather the difference betweene the liberty of the new Testament and that in the old In the old Testament godly men were free from the rigour and curse of the Law and from the dominion of sinne and power of the diuels and from seruile feares onely in the new Testament there are these three things added 1. That the doctrine of liberty in the former things is more cleere and more generally reuealed 2. That wee are freed from the Mosaicall Lawes 3. That wee haue liberty in things indifferent A third vse may be for instruction to teach men to try their interest to this freedome For such men onely are made free that beleeue in Christ Iohn 1.12 and resolue to continue in the Word Iohn 8.31 and are weary and heauy loaden Mat. 11.29 and are throughly turned to God 2. Cor. 3.16 17. Lastly our Christian liberty may bee a great comfort to our hearts if we consider seriously the great miseries wee are freed from and the great priuiledges we are freed to and the rather because our freedome proceedes from the tender mercy of God Luke 1.78 and was purchased at a deare rate by Christ 1. Pet. 1.18 and the Patent of it is sealed by the holy Ghost Eph. 1.13 and also because it is graunted to none but the sonnes of God As free These words restraine the grant of our liberty and shew that though we bee made truly free by God yet in diuers respects wee are but as free rather like freemen then so indeed and so we are but as free First in respect of others for by the iudgement of others no freeman can bee knowne infallibly but onely in the coniecture of charity Secondly in respect of our selues and so we are but as free 1. In respect of the rigour of the Law For most Christians through ignorance and vnbeliefe liue vnder the bondage of Legall perfection and so discerne not that vprightnes in the Gospel is accepted in steade of perfection 2. In respect of the malediction of the Law so many Christians are but as free First because they doubt of Gods fauour Secondly because though the curse be remoued yet the things that are cursed are not remoued for the matter of affliction is still the same in respect of which our life may bee said to bee hid with God Colo. 3.3 3. In respect of the power of sin For though the dominion of sinne be taken off yet sinne rebells in the most godly and many times preuailes in a great degree through their security or infirmities Rom. 7. Fourthly in respect of things indifferent whether we respect God or our selues God hath freed vs in respect of right but restrained vs in respect of vse by a threefold commandement viz. of faith of charitie and of obedience to Magistrates The commandement of faith bindes vs not to vse our liberty vnlesse we be fully perswaded of our right that is in things we may either doe or omit at our owne pleasures Rom. 14.6 The commandement of charity in things we may either doe or omit at our pleasure bindes vs not to vse our liberty when the weake brother will bee offended The commandement of obedience bindes vs to submit the vse of things indifferent to the commandement of the Magistrate so as if the Magistrate make ordinances about the vse or restraint of things indifferent God hath bid vs to obey those ordinances and so though we be free still in respect of our right yet we are not now free in respect of the vses of them Againe many Christians binde themselues where God bindeth not sometimes by thinking things indifferent to be vnlawfull and sometimes by thinking themselues free to leaue them but not to vse them Lastly seruile feares doe much darken the glory of Christian liberty in the hearts of many Christians whilst through ignorance or wilfull vnbelief they trouble themselues with conceits that God doth not accept their seruice or when they admit too much respect fear of the displeasure of men or when they vse not the meanes to beare the feare of death in themselues Vse And therefore the vse should bee to teach Christians so to study the doctrine of Christian liberty and so to attend the informing reforming of their own hearts that they may no longer restraine their own liberty in any part of it and withal since in some things we are not fully freed in this life they should the more earnestly stire vp themselues to hope for and long for that glorious perfect liberty in heauen purchased by Iesus Christ. Not vsing your liberty as a cloak of maliciousnes In these words the Apostle remoues the abuse of their liberty The word
inward deuotion of the heart that will constraine them to the care of the outward worship he would haue them then be sure of the feare of God in their hearts The feare of God is sometimes taken generally for the whole worship of God sometimes more especially for one part of the inward worship of God and so I thinke it is to be taken heere The feare of God is either filial or seruile the one is found onely in the godly the other in the wicked A seruile feare is the terrour which wicked men conceiue concerning GOD onely as a Iudge whereby they onely feare God in respect of his power and will to punish for sinne and it is therefore seruile because it is in them without any loue to God or trust in God and would not bee at all if his punishments be remoued It is the filiall feare is heer meant this feare of God is heer peremptoâ—ily required of Christians as it is in other Scriptures Psalm 2.11 and 38.8 Prouerbs 3.7 Esay 8.13 This filiall feare to God is an affection which God's children beare to God whereby they reuerence his glorious nature and presence and withall carefully honour him in his Word and Works beeing affraid of nothing more than that they should displease him that hath been so wonderfull good vnto them That this definition of the true and filiall fear of God may be rightly vnderstood and formed in vs we must knowe that there are six distinct things we should feare and stand in awe of in God First his Majesty and glorious Nature we cannot rightly think of the transcendent excellency of God's Nature and supreme Majesty as King of all kings but it will make vs abase our selues as dust and ashes in his sight Gen. 18. If wee feare Kings for their Majesty how should wee tremble before the King of kings If the glory of Angels haue so amazed the best men how should we be amazed at the glory of God! Secondly his iustice and singular care to punish sinne should make the hearts of men affraid and wo to men if they feare not for according to their feare is his anger Psalm 90. Thirdly his goodnes is to be dreaded of all that loue God and this is the proper feare of God's Elect To feare God for his iustice may bee after a sort in wicked men but to fear God for his goodnes is onely found in true Conuerts Hosh. 3.5 Fourthly his Word is to be feared because it is so holy and pure and perfect and mighty in operation this trembling at God's Word God doth not onely require but accept very graciously Esay 66.3 And so godly men doe tremble as much at God's Word as at his blowes Fiftly his mighty works and maruelous acts are to bee exceedingly reuerenced of what kind soeuer Reuel 15.3 4. Lastly if God would neuer punish sinne nor chide men for it by his Word yet the very offence of God ought to bee feared and is in some measure by all godly Christians Vses The vse may bee diuers First wee should bee hence incited to seeke the true feare of GOD and to labour to fashion our hearts to it it being a speciall part of the Apostles charge wee should specially respect it And it is not vnprofitable to consider some motiues that might beget in vs an earnest desire after it and care for this true pious and filiall feare of God First if wee respect our selues wee should striue to bee such as feare God For if wee were neuer so good subiects to Princes or neuer so courteous and fair-dealing men in our carriage towards all sorts yet if we did not feare God we were but vile creatures that had not the qualities of a man in vs. For to feare God and keepe his commandements is the whole property of a man Eccles. 12.13 And the feare of God is the beginning of wisdome Hee is not a compleat man that doth not feare God that is all in all Iob 28.28 Secondly if wee consider what God is Hee is our Master and therfore where is his feare Malac. 1.6 hee is our praise our good God hee worketh fruitfull things and wonderfull and shall wee not feare him Ierem. 5.22 Deut. 10.20 Thirdly if wee consider but the benefits will come vnto vs if we be Religious persons truely feare GOD great is the Lords mercy towards them that feare him Psal. 103.11 whether wee respect this life or a better life whether wee looke for temporall or spirituall things For temporall things such as feare God haue a promise of great prosperity Deut. 5.29 Eccles. 8.13 If any thing bee welcome as prosperity in this world it is Religion and the feare of God For to him that feareth God is promised wealth and riches Psal. 112.1 3. and honour and long life Pro. 10.27 and 22.4 protection from the pride of men and the strife of tongues Psa. 31.19 and strong confidence Pro. 14.26 and they shall want nothing Psal. 34.9 And for spirituall things the secrets of the Lord are with them that feare God and hee will shew them his couenant Psal. 25.14 and the Sunne of Righteousnes shall rise vnto them that feare God and there shall bee couering vnder his wings and they shall goe forth and grow as fat calues Mal. 4.2 and the Angels of the Lord shall pitch their tents round about them that feare him Psal. 34.7 And for eternall things there is a booke of reuelation to such as feare God where God keepes the records of them and all the good they say or doe Mal. 3.16 and at the day of Iudgement they shall haue a great reward Reuel 11.18 Great are the priuiledges of such as feare God in this life but who is able to expresse how great the goodnes is as the Psalmist saith which God hath laid vp for them that feare him Psal. 31.19 And if it should so fall out that God should not see it â—it to giue vs any great estates in this world yet a little is better with the feare of God then great treasures and those troubles therewith which the sinne of man or the wrath of God will bring in with them But if wee would haue these benefits wee must bee sure that wee do indeed and truely feare God For there are many men in the visible Church that beare the name of God's people which yet God protests against as such as do not feare him indeed as First they that pitty not men in affliction feare not God Iob 6.14 Secondly they that oppresse their neighbours by any cauill or vniust dealing as by vsuâ—y or the like feare not God Leuit. 25.17 36. Thirdly they that make no conscience to pay their tithes or at least will not giue first fruites or free will offrings such as will pay no more for religious vses then they are forced vnto these feare not God Deut. 14.23 Mal. 1. Fourthly they that account it a burthen and a course of no profit to
impenitent sinners shall not bee spared or pitied of God Did not God spare his owne Sonne that neuer offended in all his life and shall hee spare them that neuer left offending of him Oh what madnes hath besotted men so as with stubborn wilfulnesse still to trust vpon an vnknowne mercy in God yea such a mercy as God could neuer conceiue in the case of his Sonne that was not to him as they are in any respect Were these men but throughly beaten from this sinfull plea of mercy in God they would repent of their sinnes in time and seeke true mercy from God which neuer is withheld from penitent sinners Lastly Did our Sauiour Christ suffer so patiently such extreme things that neuer deserued any euill in himself What a shame is it for vs to be so vnquiet and deiected or so froward or so vnsettled when any crosses or affliction fall vpon vs who yet haue deserued at Gods hands to suffer a thousand times more and worse things then those that doe befall vs In his mouth was found no guile Wee read in the Scripture of guile in the spirit when wee haue false hearts and guile in the hands by false weights and ballances and guile in the mouth in deceitfull words Guile in words is committed many waies First by lying when men speake what they thinke not Secondly by flattering when men praise others after a corrupt manner or for corrupt ends Thirdly by backbiting when men censure others behind their backs of malice or whisper euill against others Psal. 41.7 Fourthly by wresting the words of others to their hurt Psal. 56.11 and 52.1 2. Fiftly by withholding the iust praises of others or Apologie Sixtly by fearfulnes in euill times when men will not stand for the truth or speake against their consciences Seuenthly by disgracefull iests Ephes. 5.4 Eightthly by telling the truth of malice 1. Sam. 22.9 10. Ninthly by boasting of a false gift Pro. 27.1 Tenthly by hypocrisy and dissimulation and that diuers waies as 1. When men speake faire to mens faces but reproach them behind their backs or flatter them meerely to catch them and intangle them in their talke as the Pharises often tempted Christ. 2. That reproueth sinne in others and yet commits it himselfe Rom. 2.19 3. That colours sinne vnder pretence of Religion Marke 12.40 4. That professeth Religion in words and yet denieth it in his heart 5. That hideth his sinne by deniall or excuses to auoid shame and punishment 6. That giues good words to men in affliction but relieues them not 1 Ioh. 3.17 18. None of these nor any other waies of guile were found in Christ though they called him a deceiuer and sought all occasions against him Thus of the sense the doctrines follow Doct. 1. Guile in words is a vice that wonderfully dishonours a man It was a fault would giue great aduantage to the enemies of the truth As it is a sinne which is in a speciall manner hatefull to God Psal. 5.7 so it is shamefull amongst men and therefore as any man would enioy good daies let him refraine his tongue from euill and his lips that they speake no guile Psal. 34.13 Doct. 2. When hee saith that They found no guile in his mouth it importes that they sought it And so wee learne that the godly are so hated of the wicked that they seeke occasion against them when they see not or heare not of any faults in them they search and inquire and lie in waite to see if they can catch their foot-slippings at any time yea they mark their words to see whether they can finde any falshood or hurt in them And therefore Christians should watch themselues and their words the more carefully and striue so much the more to shew themselues plaine men in their words and dealing that they may speake what they think at all times Doct. 3. The third doctrine which falls in this text is that in Christ was found no guile he could neuer bee taken in the sinne of flattering lying coozening backbiting or any dissimulation or hypocriticall or deceitfull speeches and therefore the vse may bee Vse 1. First to shew the fearefull estate of such as vse lying and deceit and hypocriticall courses in the dealings with men in their trades or other occasions of life There was no guile in Christ and therefore it is probable they are not true Christians because they are not heerein made like vnto Christ yea deceit and guile is made a signe of a wicked man Psal. 36.1 3. And therefore such as are giuen to the sins of deceit and hypocriticall dealing are in a miserable case especially such as couer their deceit with smooth words Ier. 9.8 Pro. 26.24 c. 2. And such as make a trade of it giue their tongues to euill and frame deceit and binde their tongues to lies and teach their tongues to speak euill lies Iere. 9.5 3. And such as wil deceiue their neighbours their brethren or such as are harmelesse Ierem. 9.5 Psalm 35.20 Vse 2. Againe this pattern in Christ may comfort the plaine-dealing and plaine-meaning man and plaine-speaking Christian that hath no tricks methods and subtilty in his words or carriage but is a plaine man like Iacob this is made a signe of a godly man Zeph. 3.13 of a happy man Psal. 15.2 of a true Israelite Iohn 1.47 Being reuiled Hitherto hath beene shewed that Christ suffered without sinne now the Apostle shewes that hee suffered without reuiling or threatning which praise is increased in this that hee reuiled not when hee was reuiled nor threatned at the very time when hee suffered extreme iniuries Reuiling is a sinne condemned in the sixt commandement and is committed by bitter and disgracefull words against any other without desire of doing good And so men reuile when they disgrace others by false accusations as when they called Christ a deceiuer and said hee had a diuell or was a glutton or an enemy to Caesar or a blasphemer or the like Againe It is reuiling when the very tearmes vsed are base ignominious if they be vsed onely out of passion as to call men made after the image of God by the names of beasts or the like Againe when wee vpbraid others with such deformities or infirmities as God hath laid vpon them as to mock a man for his deafenes or lameness or ill sight or the like Leu. 19.14 Besides whē men reproch others with such words for any thing they faile in as expresse more disgrace then the fault deserues as for some mistaking to call a man foole Math. 5. yea it is reuiling when the faults of others are charged vpon them without a calling or desire of their amendment And so it is reuiling to vpbraid any with the sins they haue repented of And thus what reuiling is Doct. 1. Reuiling is a hatefull sinne That appeares from hence that it is accounted a great suffring to suffer reuiling And our Sauiour accounts it murther
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.
Christ. 320 Inferiours why first charged 715 Inoffensiuenesse 329 Inuentions of men how to bee obeyed how not See Magistrates 587 Iudgements how far extended 249 Iudgements spiritual the worst 251 K Kindred spirituall the best 290 Kings earthly and spirituall difference betwixt them 295 Kings meant by Saint Peter 604 Originall of Kings 606 Excellency of Kings 609 Supremacy of Kings 612 L Lawes of land not to be transgressed 561 Lawes of land to be studied 562 Learned men oft oppose the Word 238 Liberty of Christians 670 Liberty abused 680 Liuelinesse spirituall 143 Liuing spiritually how happy 852 Light acceptation thereof 354 Light of godly maruelous 358 Lost sheepe who be 893 How they that as sheepe may bee lost 896 Loue to the Godly 329 Saints onely loued of God 402 How that Loue prescribed 404 Lusts to bee auoided 406 Diffrence of lusts in the godly 408 Helps to auoid lust 409 Lusts how fleshly 413 How lusts hurt the soule 416 How victory ouer lusts 469 When ouercome of lusts 470 M Madnesse spirituall 654 Magistrates our dutie to them to be learned 561 Submit to Magistrates why 566 All to be subiect to magistrates 571 How Magistrates an ordinance of men 575 Magistrates distinguished 578 Magistrates in what to be obeied 581 In what not to be obeied ibid. Magistrates power in matters ecclesiasticall 582 Obedience to Magistrates for the Lords sake 600 Magistrates of God 615 Magistrates to encourage godly men 629 When not fit to complaine to Magistrates 824 When redresse may be sought of Magistrates 825 Masters their originall 732 Signes of good Masters 736 Malice signes of it 6 Remedies against it 10 Maliciousnes 680 Meditation rules for it 219 Meekenesse 323 Melancholy rules about it 64 Mercy in man 327 Men not vnder mercy 380 Why many obtain not mercy 388 4. Properties of Gods mercy 390 6. Effects of Gods mercy 394 Helpes to obtaine mercy 399 Ministers must apply the word 220 Mortification signes of it 849 N The godly nation 311 O Obedience see Magistrates Obstinacy of sinners 478 Offence see scandal 255 Offence by outward shewes 332 P Patience 327 Motiues to patience 822 The peculiar people of God 314 Wicked no people 366 Who are not Gods people 369 Gods people 3. waies 371 Gods people excell all other 372 Gods people onely beloued ones 402 The phantasy 452 The work of it in sleepe 454 Priests how the godly are Priests 155 What vses to bee made therof ibid. Priesthood of Christians 300 Praise of men how to bee sought 623 The best need praise 624 For what praise due 626 Helps to get praise from men 628 R The faculty of reason 457 Refusing Christ. 242 Remembrance of misery past profitable 345 RepentaÌ„ce put off dangerous 548 RepentaÌ„ce conformable to Christs death in many things 849 Reprobation 851 Reports when not to bee receiued 494 Reproaches see euill speaking 37 Helps to beare reproaches 493 Reproaches to bee auoided 646 Reuiling 818 Roiall estate of godly 293 Righteous life the best life 854 Righteous mens signes 857 Righteousnes distinguished 860 Righteousnes reiected why 862 Helps vnto Righteousnes 864 Defects of Righteousnes 868 S Sacrifices for Christians 161 Lawes for offering those sacrifices 165 Scandal defined and distinguished 255 How wicked take scandall at Christ. 257 Wherein not to regard scandall of wicked 261 How guilty of giuing scandal 262 Rules to preuent scandall 263 How scandal taken at word 273 Rules about giuing or taking scandall at ceremonies 595 Seruing God 686 Who serue not God 689 Prerogatiues of Gods seruaÌ„ts 690 Seruants of men 718 Seruitude how it came in 719 Seruants comfort 723 Seruants subiection 727 Helps to seruants to obey 728 How seruants shew a feare to God 734 Scripture why Word so called 176 Wherein it exceeds other writings 176 Sense by the soule 449 Of the fiue senses 449 Sight and hearing the best senses 450 The inward sense 452 Sheep in allusion to men 888 Signes of lost sheepe 893 How they that are as sheep may be lost 896 Shame spirituall 209 Sicknes of soule see diseases 873 Sin against holy Ghost 106 Sin done many waies 809 Who aliue to sin 140 Sincere Word see Word 74 Sion spirituall 187 Society how made happy 713 Societies diuers kinds of theÌ„ 606 Soule diuers acceptation of it 418 Description of the Soule ibid. What it is not 420 The soule is a substance 421 The soule is immortall 423 The originall of the soule 429 It comes by generation 431 The soule created of God 434 Soule and body how vnited 441 The soules faculties 446 The soules working motion 455 Why the soule was made 460 War against the soule 463 Speaking euill 37 Motiues against it 39 How to keepe men from speaking euill of vs. 45 Saints euer euill spoken of 486 The causes why it is so 487 Reasons against euill speaking 489 Euill speaking when odious 491 Stone how Christ a stone 120 How the godly are stones 141 Why liuely stones 143 Godly strangers and pilgrims 410 Submission see Magistrates 566 Suffering for Christ marks of it 284 Sufferings of Christ. 796 787 T Tabernacle how Christ one 149 How godly a tabernacle 150 Taste of Word see Word 100 V Vaine glory 783 Vegetation by the soule 447 Vertue of God what it is 317 Nine vertues of Christ to bee shewed forth 321 Vertues in vs vertues in Christ. 334 Vnbeleeuers are disobedient 231 Visitation attributed to God 534 How God visits 535 Time of Gods visitation 540 Signes of being visited in mercy 541 Glorious effects thereof 552 W War lawfull 570. Will of God 631 â—â—ds will a strong motiue 630 Well doing see Doing well 5 Things to profit by the Word 3 Hinderances of the Word 5 Desire of the Word 50 How desire of the Word discerned 53 Impediments to the desire of the Word 56 Meanes to get true desire of the Word 61 How to preserue a true desire of the Word 62 How wicked men may desire the Word 72 The Word resembled to milk 73 How the Word is sincere 74 The Word sweetned with Gods goodnes 96 How the sweetenes of the Word is tasted 101 Difference betwixt godly and wicked in tasting the Word 102 Why many haue no taste of the Word 109 Word of God our Warrant 559 How Gods word is Gods wil. 634 World contempt thereof 326 Worthy walking 340.378 Works note of Religion 496 Works iustifie before men 497 Works wherein good 498 Rules for good works 501 Kinds of good works 505 How works coÌ„fort the Saints 508 For what ends good works 509 How works may bee lost 511 What works may bee shewed 513 What may not be shewed 514 FINIS The coherence The Analysis of thâ— first part of this chapter 5. Things to be auoided if we would profit by the word Generall obseruations The benefit of brief catalogues of sins or duties or graces How many waies the sinnes heer-mentioned do hinder the word Of Malice Acceptation of the word Signes of malice Reasons