might give over our trades c. For answer hereunto let all such know that though it be true that some men are waxt great rich by such courses yea though they be fat and shine yet the Lord will visit them his soule will be avenged upon them Jer. 5.28 29. For wealth gotten by vanity shall be diminished Prov. 13.11 and the tabernacles of bribery and deceit shall be desolate Mic. 6. 10. to the 16. All such as conceive with guile by that time they have reckoned their moneths aright though they grow never so big shall bring forth nothing but winde and vanity Job 15. ult What shall be given thee or what shall be done unto thee O thou lying and deceitfull tongue thou shalt be smitten with some strange and strong hand of God as with the arrows of the mighty so as thy stroke shall be incurable and deadly and thy destruction shall be as with the coales of Iâ—niper that is both fierce in respect of thy selfe and pleasing in respect of others For men are wonderfully well pleased when they observe that ill gotten goods doe not prosper This hand of God smells like the burning of Juniper Some others might say we are servants and we must lie and defraud others to satisfie our masters The Prophet Zephany reports that the Lord will punish all those very servants that fill their masters houses with violence and deceit the servants I say as well as their masters But might some others say my courses are so secret that my deceit shall never be found out Let such mâ—n learne that the Lord found out this sinne in Ephraim Hos. 11. and will punish it though Ephraim said he was growne rich and in all his labours they should finde none iniquity in him that were sinne Hee thought himselfe sure enough for being discovered and therefore he would contest vehemently and cry out upon such dishonesty in men as to use false words and waights besides it is worthy to be observed that God many times doth not onely discover these secret fraudulent courses but discovers them openly so as their wickednesse is shewed before the whole congregation Prov. 26.26 But others may say in others things am I just and besides I am forward in religion and therefore this offence is not so great Shall I account thee pure saith the Lord with wicked ballances Mic. 6.12 as if he would say all the shewes of religion in the world will not serve the turne if sinnes of deceit raigne in a mans dealing And therefore the consideration of all this should in the second place instruct us and that three wayes First to look to our owne cariage and as we desire to live long and to see good dayes to refrain our tongues from evill and our lips that they speak no guil in all our dealing to detest lying and deceit Psal. 34.13 and so to live as we may be alwayes ready to put our selves upon Iobs triall Iob 31.4 5. Secondly to lay to heart the consideration of the horrible inundations of deceit that hath over-flowed all states and callings of men and so it should work in us both lamentation and supplication before the Lord. For lamentation we may take up all the old complaints of the Prophets Our times have reacht to the measure of iniquity then reproved or rather men now overpasse the deeds of those wicked men wickednesse is in the midst of us deceit and guile depart not from our streets Psal. 55.11 Treasures of wickednesse are in the house of the wicked wicked ballances the bagge of deceitfull waâ—ghts and scant measures which are an abomination to the Lord and for which he threatneth vengeance every where to be found Mic. 6.10 11. Men lay waâ—t as they that set snares they let traps to catch not beasts or fowle but men As a cage is full of birds so are mens houses full of deceit and deceivers It is now the usuall course for men to waxe great and rich withall Ier. 5.26 27. yea this sinne so spreadeth that we may truly say From the least of them to the greatest of them they are given to deceit and will deale falsly Jer. â— 13. Every brother will supplant and every neighbour will walke with lies and slanders They will deceive one another and not speake 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 judgements How can it be but God must visit and be avenged for these great abominations What should be else doe but melt his people in the common furnace of great judgements for such common sins Ier. 9.3 to 10. And as it should teach us lamentation so it should teach us supplication too even to goe 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 keepe them from the infection of these vile sins and if it may stand with his good pleasure to worke a repentance in mens hearts that are guilty of these crimes and withall to beseech him for our selves to keepe us that wee fall not into the hands of deceivers for as it is a sinne to deceive so is it a misery to be deceived Psal. 12.1 2 c. and to give us wisdome to beware of men Jer. 9.4 Mat. 10.17 and to deliver us from the men of deceit Psal. 43.1 Thirdly it should teach us seeing the world is so full of guil that it is so hatefull a sin therefore to honour and esteeme such as wee finde to bee true hearted Plaine men with Iacob without tricks and subtlety and true Israelites with Nathaniel in whose hearts and mouthes is no guile Wee should I say love them delight in them and stick to them never to forsake them but to account them the very ornaments of the world and great lights in this great and generall darknesse and to account our selves wonderfull rich and happy in their fellowship and friendship Thirdly this prohibition of Guile may informe us and by intimation shew us the hatefulnesse of the doctrine of the Papists and practise in the point of aquivocation contrary to the expresse Scripture that forbids all lying and deceiving of others and commands us to speake truth and that every one Priest and people and that so his neighbour how much more to the Magistrate Ephes. 4.25 And Iob sheweth that we 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 upright hearted 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 Nathaniels of whom Christ speakes And for the better imprinting of this use I will shew
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 us thinke of God with all reverence and be afraid to displease him for dominion and feare are ever with him Iob 25.2 This doctrine should make us resolute to goe our wayes and sinne no more the counsell of the wicked should be farre from us seeing he can thus put out their candle and make them drinke of the wrath of the Almighty Iob 21.17 20. Thirdly it should worke in all of us a care to use all meanes that we may be kept from despaire Quest. What then should we do that we fall not into despaire Answ. Some things are to be avoided some things are to be done If we would not fall into despaire First we must take heed of wilfull unbeliefe such as was in the Jewes when men not onely neglect the assurance of salvation brought by Christ but contemne it and strive to put all such cares out of their heads Secondly we must take heed of stumbling If men feele their hearts to bee insnared in respect of Christ and that they are tossed with vile objections c. let them looke to themselves and amend in time for if Christ be a stone of stumbling he may be a rocke of offence Thirdly we must take heed of security and contempt of the knowledge of God's waies Despaire will worke terribly when it lights upon 2 minde that hath contemned knowledge and lived in all ease and security Iob 21.1 to 20. Fourthly we must take heed of apostasie from the profession of the love of the truth for despaire is many times a wofull scourge to such kinde of creatures as the stories record and experience shewes Fifthly we must in generall take heed of all grosse and presumptuous sins especially the sinnes against the third sixt and seventh Commandements for usually these sinnes goe before in the desperation such as are swearing and cursing and perjury and murther and incest and whoredome c. The wicked flee when no man pursues them but the righteous are bold as a Lion Prov. 28.1 and 14.14 Now secondly there are other things which we must doe that wee may avoid despaire First we must not smother our doubts in matters of Religion especially in the cases of our conscience but take the paines to aske and seeke resolution else that which is but doubting at the first may prove to be despaire in the end Those lesser sores in mens hearts may fester and rankle within us till they prove to this great disease Secondly we must store our heads with the promises of the Gospell and those comfortable places of Scripture as may breed in us a full perswasion of Gods singular compassion and mercy towards all penitent sinners and withall do shew us that plentifull redemption in Jesus Christ and the marvellous efficacie of his blood to cleanse us from all our sinnes Thirdly we should above all things put on the shield of faith I meane we should use all diligence to get the assurance of Gods favour in Christ for assurance will preserve us safe from despaire For as unbeliefe brings it so faith preserves us from it Fourthly we should be carefull upon all occasions to keepe our assises and if wee bee endangered by any sinne wee should make haste to judge our selves that we be not condemned of the Lord. For the attendance upon this point maketh all safe whereas the long neglect of our daily sinnes without any humiliation for them may turne in the end to the pangs of some miserable despaire Use 4. Fourthly hence the godly may comfort themselves because Christ is to them a rocke to build on Mat. 16.2 rocke for refuge and safety Psal. 18.2 a rocke for shadow Esa. 32.2 And therefore let the Inhabitants of the earth sing Esa. 42.11 and withall if they consider how God sheweth them they should account their other afflictions but light in comparison of what falls upon wicked men Object But we reade that godly men have beene in despaire as David Iob and others Sol. It is true but yet there was ever great difference betweene the despaire of the godly and the wicked which I will briefly note First they differed in the causes The honours of the wicked proceeded from the curse of God whereas the sorrowes of the godly proceeded from his mercy Secondly they differed sometimes in the object for godly men despaire of themselves wicked men despaire of God It is a grace usuall in repentance to despaire of all happinesse from our selves but now wicked men are out of all hope of Gods mercy and helpe Thirdly they differ in the effects For Cain blasphemes God in his despaire and saith his punishment is greater than he can beare or his sinnes greater than can be forgiven but the godly give glory to God and account him alwaies just and good Againe wicked men rage and repent not but godly men bewaile their sinnes and cry mightily to God Rev. 16.9 10. Ier. 18.12 Wicked men bee in travell but they bring forth nothing but wind they are never the better when they come out of their affliction no though they poured out a prayer to God in the time of distresse Esa. 26.16 17 18. Thirdly the confidence of the wicked man is swept downe as the house of a spider they have no hope at all Iob 8.13 and 11. ult whereas godly men at the worst are supported with some kind of hope or perswasion of mercy and therefore usually they rather aske whether Gods mercy be cleane gone than say it is so Psalm 77. and they rather complaine that God hides himselfe from them than that God hateth them Psal. 88.15 Fourthly they differ in the measure too For God alwayes hath respect to the strength of his children to lay no more upon them than they are able to beare whereas hee respects the sinne of wicked men and regards it not though they cry out with Cain they cannot beare it Fifthly God gives issue out of the triall and returnes from his displeasure in a moment when he deales with the godly Esay 54. whereas wicked men can have no such hope Lastly seeing despaire is such a curse and is so farre from leading men to Christ that it makes them suffer shipwracke upon Christ Ministers and all others should take heed of driving the people upon any pretence into this kind of desperation let men be taught to despaire of themselves but never to despaire of God Hitherto of the kindes of punishments The causes follow first in themselves secondly in God In themselves it is their stumbling at the word and their disobedience To them which stumble at the Word There is a divers reading The old reading was thus To them that offend in the Word noting either in generall that Gods word or Christ doth not profit these men that were guilty of evill speaking and the grosse abuses of the tongue
the wicked 2 Corin. 6.16 and take heed that they learne not the manners of other nations Levit 20.24 Fourthly the Law of God must be in their hearts For they should bee a wise and understanding people above all men and this is the signe of Gods people Esa. 51.7 Deut. 4.6 And it is Gods covenant to write his Lawes in their hearts Ier. 31.33 Fifthly they must avoid Idols and keepe Gods Sabbath this God requires perpetually Levit. 26.1 2 3 11 12. and graciously accepts when hee findes this care Esa. 56. with protestation against those that will not keep his Sabbaths Ier. 17. Sixthly they must walke confidently in the trust upon Gods goodnesse and covenant with them as the godly resolved Mic. 4.5 All people walke in the name of their god and therefore wee will walke in the Name of the Lord our God for ever and ever resolving to cleave to God in a perpetuall covenant Ier. 50.4 5. Seventhly they should approve themselves to bee Gods people by their language their language should be a pure language not speaking lies a deceitfull tongue should not be found in their mouthes and their words should be gracious such as might minister grace to the hearers Zeph. 3.9 13. Eph. 4. Col. 4. Eighthly they should be patient in all adversities as being of Moses mind that it is better to suffer affliction with Gods people than to enjoy the treasures of Egypt Heb. 11.25 Ninthly they should obey according to all that God commands them shewing a respect to all Gods Commandements seeing they serve God and not men and that all dissimulation will bee open before his eyes Ierem. 11. vers 4. And thus of the second way of comparison In the last words of the verse their estate is considered in relation from God to them And so in the state of nature they were not under mercy but in the state of grace they are now under mercy Not under mercy Doct. All the time that men live without repentance for their sinnes and faith in Jesus Christ they live without the mercy of God They are not under mercy God loves them not nor regards them they are children of wrath Eph. 2.3 and the wrath of God abideth on them Ioh. 3.36 Yea though the Lord be exceeding mercifull in himselfe and to the faithfull yet by no means will he cleare the guilty Exod. 34.6 Num. 14.18 Now this not being under mercy imports divers things First that their sinnes are not forgiven or pardoned Secondly that their soules are not healed of their originall diseases but they live still in their blood Thirdly that they are liable unto all sorts of judgements and those which are upon them came from the wrath of God which hateth them c. Fourthly that they are in danger of eternall condemnation in generall that they live and lie under the forfeiture of the covenant of workes and have no part in Christ or the covenant of grace Use. The use should be therefore to teach wicked men to take heed how they presume of Gods mercy they may deceive themselves but God will not be mocked Gal. 6.7 For such things as they are guilty of the wrath of God comes upon the children of disobedience Eph. 5.5 They that live after the flesh shall die Rom. 8.13 For the more distinct understanding of this point foure things would be considered of First that wicked men are exceeding apt to plead Gods mercy though it belong not to them and doe not beleeve that God will deale so with them as they are threatned Secondly that God directly declared himselfe that he will not shew mercy or pity towards divers sorts of offenders Thirdly that the things men usually object will not be availeable to deliver them from Gods wrath Fourthly what sorts of men in particular God will not be mercifull unto For the first that men are apt to plead Gods mercy when it belongs not to them is apparent through the whole course of Scriptures to have ever been in the disposition of most wicked They blesse themselves in their hearts when their iniquity is found worthy to be hated Psal. 36.2 They live at ease and put farre away the evill day from them Amos 6.1 3. They cry Peace peace when sudden destruction is made to come upon them 1 Thess. 5.3 For the second that God will not be mercifull to many a man that lives in the visible Church is manifested by many Scriptures as Deut. 29.19 Ier. 16.5 Ezek. 5.11 and 7.4 9. and 8.18 Hos. 1.6 and 2.4 and in many other places For the third their excuses and pretences are all vaine for First if they stand upon their greatnesse in the world it is certaine that riches will not availe in the day of wrath Ioh 36 18 19 c. Secondly nor will it helpe them to be borne of godly Ancestors for rather than God will be tied to the wicked seed of Abraham hee will raise up children of the stones to Abraham Mat. 3. Thirdly nor can multitude priviledge them For though hand joyne in hand yet sinne shall not goe unpunished and God turnes nations of men into hell Psal. 9.17 Fourthly nor will their outward serving of God serve their turne It is bootlesse to cry The Temple of the Lord the Temple of the Lord if men redresse not their wayes Ier. 7.4 8 9 10. Fifthly nor will it helpe them that some Ministers speake comfortably to them and by their preaching they may expect mercy for God will judge those Prophets that strengthen the hands of the wicked The stubborne people were never a whit the safer when the Prophet told them they should have peace and no evill should come unto them but the Lord protesteth that the whirle-wind of his fury should fall grievously upon 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 have built with untempered morter that hee will rent it even with the fierce wind of his furie and there shall bee an overflowing showre in his anger to consume it Ezek. 13.10 to 15. Sixthly neither may the patience of God prove that he meanes to shew expected mercy for though a sinner prolong his dayes an hundred times yet it shall not be well with the wicked nor ought hee to settle his heart the more freely on his sinne because sometimes it is not speedily executed for God will find a time to set his sinnes in order before him and then hee may teare him in pieces and none can deliver him Eccles. 8.11 12 13. Ps. 50.19 Seventhly neither will it ease them that there are so many promises of mercy in Scripture for they are limited And besides in divers places where mercy is promised the Lord explaines himselfe by shewing that hee will not cleere the wicked Exod. 34.7 as was alledged before so Nahum 1.3 and v. 7. compared with the 6. Eighthly
neither will their Baptisme helpe them for neither circumcision nor uncircumcision availeth any thing but a new creature Gal. 6. Ob. If any say But though they be not now under mercy yet hereafter they may bee upon Repentance Answ. I answer that in this they say truly but yet not safely for many men that have promised themselves the late repentance and mercy have died in their sinnes before they could ever 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 under 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 understanding Esa. 7.11 and such as walke after the imaginations of their owne wicked hearts and will not hearken unto God Ier. 15.5 10 12. and such as blesse themselves in their heart when they heare the curses of the Law Deâ—â— 29.19 and such as steale murther commit adultery and sweare falsly Ier. 7.9 and many other particulars Catalogues might be instanced in all the severall Scriptures the Prophet Malachy puts in such as deale corruptly in tything and offering Malach. 1.8 9. To conclude the counsell of the Prophet Ieremy is excellent in this case who most effectually speakes thus Heare yee give eare bee not proud for the Lord hath spoken Give glory to the Lord your God before he cause darknesse and before your feet stumble upon the darke mountaines and while yee looke for light hee turne it into the shadow of death and make it grosse darknesse But if yee will not heare my soule shall weepe in secret for your pride and mine eye runne downe with teares Ier. 13.15 16. Use 2. Secondly the consideration of this doctrine may justifie the practice of godly Ministers that denounce the judgements of God upon their heaâ—ers that live in sinne without repentance It is their duty to shew them that they are not under mercy they are required to cry aloud and to shew Gods people their sinnes Esa. 58.1 And the Prophets that cried Peace peace are extreamly threatned of God so as for not warning the people the blood of their soules is required of the Prophets Ezek. 33. vers 2. to 10. Use 3. The third use may be therefore for the singular humiliation of wicked men that live in the assemblies of Christians Though they have obtained a place in Gods Church yet they have not obtained mercy but live under 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 under mercy Which will appeare more distinctly if you draw out of our assemblies such as in Scripture are expresly said not to bee under mercie as First take all such as yet live 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 us These cannot obtaine mercy because they refuse to heare Gods voyce and to seeke to the ordinary meanes of mercy Isaiah 50.1 2. Heb. 3.7 Secondly draw out then secret offenders such as sinne in the darke and say Who seeth us There are many amongst us that for ought wee know live honestly who yet in secret are polluted with desperate abominations as fearfull deceit in their callings prodigious filthinesse of body or the like Thirdly remove from us 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 Fourthly then separate from us such as are onely civilly honest and not religious There are many that are farre from grosse offences either open or secret who are not yet under mercy which is discovered divers wayes as by their ignorance For God will not have mercy upon people that have no understanding Esa. 27.11 And by their impenitencie They never soundly and in secret confessed their sinnes to God they never mourned for their many corruptions there is a world of inward wickednesse which they were never humbled for And also by their unbeliefe They know no way how to be saved by Christ by effectuall beleeving on his mercy but thinke to bee saved by their owne good deeds or else they live in a generall security not looking after salvation but thinking it enough that they are well accounted of amongst men Lastly cast out hypocrites that onely make a shew of godlinesse and have not the power of it that draw neere to God with their mouthes but have their hearts farre from him These in vaine worship God These are Jewes outward but have not the circumcision of the heart and therefore their praise is not of God You may easily conceive how small a number will remaine if all these be deducted out of the societies of Christians Secondly if they withall consider that if mercy be 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 advantage thee to obtaine the whole world if for want of mercy thou lose thine owne soule Thirdly it increaseth their misery that they may die in the case they are in For either God may take away the meanes of mercy from them or may leave them to so much insensiblenesse as they may remove themselves from the means of mercy or God being provoked by their loâ—g obstinacie may deliver them up to a reprobate sense or God may suddenly take them away by death and then woe unto them it had beene better for them they had never beene borne Quest. But some may aske What should be the cause that so many obtain not mercy of God seeing God is in his owne nature so gracious and they are in so great need of mercy Answ. I answer that the cause why some obtaine not mercy is First because they seeke it not they be at a great deale of care and paines many times to seeke other things but they altogether neglect their owne mercy and seeke not for it Now God stands upon that that he will be sought unto the house of Israel must know that though God be many waies gracious as is shewed at large Ezek. 36.25 c. yet for all this he will be sought unto or else even Israel may want mercy vers 32. Secondly others are so farre from seeking mercy that they refuse mercy when God in the Gospel daily calls upon them and beseecheth them to bee
reconciled yet they are so busily imployed in following foolish vanities that they forsake their owne mercy Ionah 2.8 They will not answer when God calls but reject his Word and grieve his good Spirit and abuse his patience and bountifulnesse and so heape up wrath against the day of wrath Thirdly others seeke 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 speake for mercy but they doe not care for mercy they neither observe nor regard whether their petitions bee granted or denied and this is the condition of the ordinary sort of men Or else they seeke mercy corruptly without sincerity of of the heart as when men pray God to forgive them the sinnes which yet they mind not to leave Now this is a shamefull kinde of seeking mercy For God stands upon it that we must forsake our wickednesse or else he will not forgive Esa. 55.6 2 Tim. 2.19 Or else lastly men seeke it too late â—â— 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 untill the latter end But have now obtained mercy Doct. The godly are exceeding happy in the obtaining of Gods mercy All that are called in Christ Jesus even all that have truly repented themselves of their sinnes are certainly under mercy and in thâ—t respect in a marvellous safe and happy condition Three things are distinctly imported in the observation First the onâ— iâ— that God is mercifull Mercy may bee obtained Ionah 4.2 Psal. 116.5 and 86. Secondly that penitent sinners doe obtain mercy Iâ—â—l 2.13 Esâ— 55.7 Thirdly that such as have obtained Gods mercy are in a marvellous happy case in comparison of what they were before in It is enough if wee obtained mercy whatsoever we obtaine not Hence the phrase Thou hast covered him with thy mercy And our happinesse in respect of the interest we have in Gods mercy is the greater if we consider either the properties or the effects of Gods mercy There are foure admirable properties in the mercy of God which he shews to his people First his mercy is tender mercy Psalm 51.1 which hee shewes in divers things as First that he is full of compassion in pitying the distresses of his people no father can so pitty his child Psalm 103.13 Hence his bowels are â—aid to bee troubled for them or to sound in him Where is the sounding of thy bowels saith the Prophet Esa. 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 layes our miseries to his heart Secondly that he waits to shew mercy Esa. 30.18 watching for all opportunities as it were to prevent us with his blessings Thirdly that he is slow to anger not easily stirred to displeasure when he hath shewed his favour Psalm 103.1 He is a God of judgement that considers the weaknesses and infirmities of his servants as knowing whereof they are made Esa. 30.18 Psal. 103. Fourthly that if he do see some more prevailing evills in his people yet hee will spare as a father spares his onely sonne Mal. 3.17 And if he doe chide yet he rebukes his people still with great affection Ier. 31.19 and he will quickly give over and not chide alwayes Psal. 103. He is ready to forgive as soone as they call unto him Esa. 65.23 and 55 7. Psal. 103. Fifthly that if he doe bring affliction upon his people to humble them yet he will not consume them but will repent him of the evill Ioel. 2.13 Deut. 32.36 Amos 7.36 Sixthly that in shewing his love he is of great kindnesse called the marvellous loving kindnesse Psal. 17.7 hence resembled to marriage kindnesse Hos. 2.19 No husband can be so fond of his wife as God is of his people nor can any man devise such wayes to expresse kindnesse as God doth to his people Seventhly that his mercy is without all grievance to him Mercy pleaseth him Mic. 7.18 It breeds as it were an unspeakable contentment in God himselfe when he hath dealth mercifully with his servants Secondly his mercy is immense unmeasurable and this is exprest by divers formes of speech in the Scripture Thus God is said to bee plenteous in mercy Psal. 86.5 aboundant in mercy 1 Pet. 1.3 rich in mercy Eph. 2.4 His mercy is great above the heavens Psal. 108.5 Gods Word herein hath magnified his name above all things Psal. 138.2 He hath a multitude of mercies Psal. 51.1 manifold mercies Nehem. 9.19 They are unsearchable high as the heaven is from the earth Psal. 103.11 His kindnesse is said to be marvellous loving kindnesse Psal. 17.7 Which must needs appeare to be so because he is a Father of mercies all mercies in the world flow from him 2 Cor. 1.3 and all his paths are mercie and truth Whatsoever hee doth to his people is in mercy Psal. 25.6 And therefore the Prophet that could find similitudes to expresse the faithfulnesse and judgements of God by yet is faine to give over when he comes to his speciall mercy to his chosen and vents himselfe by exclamation Oh how excellent is thy mercy Psal. 36.7 8. Thirdly this mercy is the more admirable in that it is free which appeares divers wayes First in that it is shewed without deserts on our parts which the tearme gracious every where given to God in Scripture doth import Secondly in that God is tyed to no man nor to any posterity of men hee hath mercy on whom he will have mercy Rom. 9. Thirdly because it is extended to all sorts of people If the rich mercy of God could have been obtained only by Kings or Apostles or the like it had beene the lesse comfortable unto us but bond as well as the free the Barbarian as well as the Grecian the Gentile as well as the Jew the poore as well as the rich may bee possessed hereof Hee doth not spend all his mercy on Abraham or David but hee reserveth mercy for thousands Exod. 34.6 and will bestow the true mercies of David upon meaner men Esa. 55.4 His mercy is over all his workes especially over all his spirituall workes in Jesus Christ Psal. 145.9 Fourthly it appeares to be free because it can be alone God can love us though no body else doe though Abraham know us not yet God will be a father unto us and never leave us nor forsake us Esa. 63.15 16. Ob. But might some one say In the second Commandement it is plaine that God shewes mercy to them that keepe his Commandements It seemes then his mercy is not free but he hath respect to deserts in us Sol. First our keeping of the Commandements is not alledged as the cause of mercy but as the signe of mercy The words shew to
that he was never guilty of any offence against God or man Thus of the sense of the words Divers Doctrines may be gathered out of these words but because one is principall I will but touch the rest Doct. 1. Mens sinnes are of mens making man made sinne God made none Doct. 2. It is a hatefull thing to be a maker of sinne As it was most glorious for God to make a world of creatures so it is most ignominious for man to make a world of sinnes Doct. 3. Christ made no sinne This is the chiefe Doctrine and plaine in the Text He was not only free from the first and worst kinds of making of sinne mentioned before but he was free from all sinne in all estates of his life he knew no sinne he did none iniquity he was that just One by an excellency Quest. But how came it to passe that the man Jesus had no sinne seeing all other men bring sinne with them into the world and daily sinne Answ. He was sanctified from the wombe being conceived by the holy Ghost which no other are so as both originall sinne was stopped from flowing in upon him in his conception and besides hee was qualified with perfect holinesse from the wombe and therefore is called that holy thing borne of the Virgin Luke 1.35 And it was necessary his humane nature should bee so holy and that hee should doe no sin because his humane nature was to be a tabernacle for the Deity to dwel in Col. 2.9 and besides from his very humane nature as well as from his Deity must flow unto us life and all good things and therefore he must needs be undefiled The man-hood of Christ is as the conduit and the God-head as the spring of grace unto us Besides his sufferings could not be availeable if he were not innocent himselfe The Uses follow and so Uses First we see the difference between the two Adams the first made sinne and infected all the world with it the other made no sinne but redeemed all the world from it The first Adam as he had power not to sinne so he had power to sinne but the second Adam had not only a power not to sinne but also no power to sinne not only as they say in Schooles Posse non peccare but also Non posse peccare Secondly we may hence see in what a wofull damnity against goodnesse the world stands when this most innocent Man that never did any sinne that never offended God or man in all his life when he I say comes into the world how is he despised and rejected of men Who looked after him unlesse it were for his miracles few honoured him for his holinesse How is the world set on wickednesse that it should account him without forme or handsomenesse that shone before God and Angels in such a spotlesse innocency Oh what wit had the rulers of this world that condemned him as a malefactor that had no spot in him from the crowne of the head to the soale of the foot that never did man wrong or sinned against God Isa. 49.7 and 53.2 3 4. Thirdly we may hence see cause to wonder at the love of Christ to us Oh how is it 〈…〉 of such a world of sinnes that yet himselfe never knew sinne What heart of man can sufficiently admire his love unto us that can abase himselfe to be made sinne for us that never did sinne himselfe Fourthly is it not hence also most manifest that impenitent sinners shall not be spared or pitied of God Did not God spare his owne Son that never offended in all his life and shall he spare them that never left offending of him Oh what madnesse hath besotted men so as with stubborne wilfulnesse still to trust upon an unknowne mercy in God yea such a mercy as God could never conceive 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 sins in time and seeke true mercy from God which never is with-held from penitent sinners Lastly Did our Saviour Christ suffer so patiently such extreme things that never deserved any evill in himselfe What a shame is it for us to be so unquiet and dejected or so froward or so unsettled when any crosses or afflictions fall upon us who yet have deserved at Gods hands to suffer a thousand times more and worse things than those that doe befall us In his mouth was found no guile We reade in the Scripture of guile in the spirit when we have 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 wayes First by lying when men speake what they thinke not Secondly by flattering when men praise others after a corrupt maner or for corrupt ends Thirdly by backbiting when men censure others behind their backs of malice or whisper evill against others Psal. 41.7 Fourthly by wresting the words of others to their hurt Psal. 56.11 and 52.1 2. Fiftly by with-holding the just praises of others or Apologie Sixtly by fearefulnesse in evill times when men will not stand for the truth or speake against their Consciences Seventhly by disgracefull jests Ephes. 5.4 Eighthly by telling the truth of malice 1 Sam. 22.9 10. Ninthly by boasting of a false gift Pro. 27.1 Tenthly by hypocrisie and dissimulation and that divers wayes as 1. When men speake faire to mens faces but reproach them behinde their backs or flatter them meerely to catch them and intangle them in their talke as the Pharisees often tempted Christ. 2. That reproveth sinne in others and yet commits it himselfe Rom. 2.19 3. That colours sin under pretence of Religion Marke 12.40 4. That professeth Religion in words and yet denieth it in his heart 5. That hideth his sin by deniall or excuses to avoyd shame and punishment 6. That gives good words to men in affliction but relieves them not 1 Iohn 3.17 18. None of these nor any other wayes of guile were found in Christ though they called him a deceiver 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 give great advantage 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 enjoy good dayes let him refraine his tongue from evill and his lips that they speake no guile Psal. 34.13 Doct. 2. When he saith that they found no guile in his mouth it imports that they sought it And so we 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
sin nor am I of their mind that thinke she is subject to her husbands blowes and stripes for that doth import a fervile subjection and not a free subjection I meane that I doe not thinke it any part of the husbands power over his wife to correct her by blowes her vices that cannot be corrected by words must be committed either to the Magistrate or to the Church censures to reforme Likewise I conceive that she is not bound to deliver her body to her husband when she is apart for her disease Levit. 18.19 Ezek 8.6 Seventhly the sins by which wives transgresse against this subjection to their husbands be many viz. Usurping authority over the man by teaching him in matters of religion 1 Tim. 2.12 or busying her selfe in directing or finding fault with him in matters belonging to his calling are out of her reach Impatience and frowardnesse passion brawling chiding crying c. Idlenesse and slothfulnesse especially when they disappoint usually the trust or desires of the husbands in things wherein they might and ought to be helpfull in their labours or in the oversight of the workes of their servants Vile estimation of their husbands though but in the heart but much more when it is shewed by unreverent termes or nick-names or words of reproach or by complaining of the infirmities of their husbands and finding fault with them before others Suspicious and base interpretations of the actions of their husbands as when Michol so censured David for his dancing before the Arke Wastefulnesse either by improvidence or vaine expences Pro. 14.1 especially when they are so impudently monstrous as to professe they will not be ruled by their husbands but will be masters And thus of the duty charged upon the Wives The parties to whom they owe this duty followes and they are their owne Husbands To your owne Husbands Two things may be noted 1 That all husbands have the same right and authority over their wives Wives must be subject though their husbands be poore yea though they be froward and perverse yea as the coherence shewes here though they be carnall and wicked persons and so though they be ignorant and not able to dwell with them as men of knowledge though they be diseased and in great affliction as Iob was 2 That wives are to be subject onely to their husbands not to their children or servants much lesse to a strange woman if the wicked husband should bring any into the family and she must be subject to her owne husband to be directed and ordered by him not by the husband of another woman Thus of the proposition the explication of it followes where the Apostle requires three things of the wife 1 Amiablenesse in her carriage that she might win her husband if it were possible ver 1. 2. A chaste conversation with feare ver 2. 3. Meeknesse and a quiet spirit ver 3 4. For the first part we are to note two things about the amiablenesse of her behaviour First the fruit to be hoped for by it viz. the winning of the husband Secondly the meanes how it should be done viz. by conversation Might be won What kind of winning doth he here meane I answer first an obedient carefull wife may win her husband to be a good husband that was before a froward unruly unkind violent or injurious husband But I thinke that is not that which is here meant or not all the Apostle meanes for he meanes it of winning of the carnall husband to religion Quest. But can any man be made a religious man without the Word can a man be saved and find the way to heaven without the preaching of the Gospel Answ. I take it the Apostle doth meane only of a winning by way of preparation in generall as the good conversation of the wife may win the husband not to think so ill of the religion she professeth as he did and may win him to be contented to goe to the means to heare the Word by which means he may be effectually called and sanctified For the better understanding of this point you must understand that men are said to be won in Scripture by divers meanes as some have beene won to beleeve for the miracles they saw and yet Christ did not trust many of them Iohn 2. some have beene won by private admonition but that is to be understood of perswading them to some good dutie or to receive some truth or to forsake some sin or errour Iames 5. ult some have beene won by judgements and afflictions as the Israelites many times came crying to God for mercie when the hand of God was upon them and yet fell away againe afterwards some have beene won by the faire conversation of others as here but the only ordinary meanes to win a soule effectually to God is the Word of God preached Rom. 10 14 17. But one thing we may note here that a man may be won and yet not effectually A man may convert and change and suffer much alteration and yet not be a new creature yea other Scriptures shew that a man may be won by the Word it selfe so as in his owne judgement and the hope of others it seemes his soule is indeed won and yet it will come to nothing in the end Wicked men have somtimes great remorses are much touched promise reformation consent for the time to enter into the profession of religion like of the way of God in the generall resolve to heare the Word constantly c. and yet all this comes to nothing but vanisheth and they returne to their old courses The causes of their revolting are in divers men or times divers Some flie off againe because of reproach Some for want of meanes to nourish what is begun Some are driven backe because they had not cast up their accounts what it would cost them to build the Tower of godlinesse or what would be necessary to overcome so many enemies Some are choaked with worldly cares and lusts but in all the reason is because they were not soundly converted The old heart would never hold out to doe the taske of godlinesse Quest. But being won so farre as to like of religion to feele remorse to resolve to become religious c. what did they want of sound conversion Ans. In those that are won only to a temporary kind of grace or generall preparation divers things appeare to be wanting as either they had no sound sorrowes for their sins or never soundly turned from the love of the world or could not forsake particular beloved sinnes or were never throughly perswaded to forsake carnall dependancies or did not think of hiring themselves to doe the worke of godlinesse for ever or had no hearty love to such as feare God or the like The consideration hereof should awaken all sorts especially such as newly entred into the profession of religion to looke to themselves and try their estates foundly whether they be won effectually
greatnesse with his Father by obtaining our requests at his hands For thereby the Father is glorified in his son and God loves us so much the better because wee love Christ and beleeve that he came from his Father and shew it by using him as our Mediator and indeed what need we any other to the King then the Kings son And thirdly it may comfort us in respect of the hope of preferment by his service we cannot serve a more honourable Lord. Many times if we serve earthly Princes they may neglect us For we seldome see all the followers of the greatest Princes come to preferment but if Princes on earth were never so honourable that they did purpose to exalt every one of their servants yet under that hope men may consume all their meanes and in the end die beggers because the Prince may dye before they get their preferment but it is not so with Christians in their service of Christ. For as for greatnesse he is the King of all kings and himselfe Lord of all lords so for well he never neglected any that served in truth and sincerity and besides he cannot die For hee hath life in himselfe and therefore blessed are they that serve him and trust in his goodnesse For he ever liveth to make request for 〈…〉 have â—â—tten them to himselfe that where hee is there they may be also Thus of the maner of propounding The places or arguments of Consolation follow The first is taken from their regeneration which is amplified here 1. by the impulsive cause the abundant mercy of God 2. by the effect a lively hope 3. by the cause of merit or efficacy the resurrection of Iesus Christ. Two things may be noted from the coherence 1. the necessity of the new birth 2. the honor of it The necessity in that it is so chained and linked that it is apparant we can no way have mercy from God nor glory in heaven unlesse we be borne againe 2. The honor of it may appeare in that it is a worke that stands in relation to the mercy of God the glory of heaven the resurrection of Christ the power of God c. all which belong to this admirable worke of the new birth In the handling of these words I consider of them as they lye in order and so here are foure generall heads of doctrine to be thought of 1. The mercy of God 2. The regeneration of man 3. A lively hope 4. The resurrection of Christ Jesus Which according to his abundant mercy c. The main proposition is that there is abundance of mercy in God he is full of compassion and of great mercy his mercy is over all his workes It is so great it cannot be expressed The clouds may commend the extent of his faithfulnesse and the mountaines may shadow out his righteousnesse and the deepes resemble his judgements but who or what can expresse the excellencie of his goodnesse It cannot be fully discerned any way but in heaven Gods mercy is abundant 1. In the fountaine in himselfe there is an Ocean of mercy in God It is infinite in him as his nature is yea it is his nature it selfe to be so 2. In the streames and that either generally considered and so it flowes to all the creatures reasonable and unreasonable good and bad The whole earth is full of his goodnesse or more specially as it flowes to the faithfull Now Gods mercy is abundant to the faithfull 3. wayes 1. In the kindes of mercy for the Lord compasseth them about with variety of all sorts of mercy 2. In the extent of mercy Hee did not spend all his mercy on David or Abraham or the like but he keepes and reserves mercy for thousands even for all the thousands in all ages that beleeve with faithfull Abraham and will heare and doe all Gods will with obedient David He is plenteous in mercy to all that call upon him 3. In the continuance of mercy for his mercy is as himselfe everlasting and it must needs appeare to be so that God is wonderfull abundant in mercy because it is he that is the father of all the mercy in the world and it is he that requireth mercy in men The use that may be made of the meditation of Gods abundance of mercy may be both for instruction and consolation 1. For instruction two wayes principally For first it may teach us therefore to run unto God in all misery to seeke desire pray for waite for and trust upon his mercy Here is enough and therefore woe unto us if we will not seeke it when it may thus plentifully be had Our confusion is just if we neglect and forsake our owne mercy it being opened and offered in such plenty and secondly this should teach us how to shew mercy even to doe it in all possible abundance both for continuance and extent and for all the kindes both of corporall and spirituall mercies for we should bee mercifâ—ll as our heavenly father is mercifull But especially this doctrine is intended for the singular comfort of all humble and godly Christians and how can it but be comfortable if they consider how exceeding abundant it is 〈…〉 iâ— how â—â—â—der his pitty is how full his goodnesse is how constant and large his treasures of grace are how slow he is to anger how willing he is to forgive all sorts of sinnes yea and to multiply pardon too how he passeth by transgression and taketh away iniquity how wonderfully he is pleased in himselfe with shâ—wing mercy and how he quieteth himselfe and rests in his love Ob. But some man may say that this is a doctrine of liberty Answ. It is not For this doctrine is restrained for that both if we respect godly men and if we respect wicked men If we respect godly men It is certaine that though the Lord will not deny his mercy or take away his goodnesse from them yet if they breake his commandements he will visite them with the rod and make them to know by his strokes how bitterâ— thing it is to abate of their care to feare and serve God 1. And for wicked men it is wonderfull cleare that the Lord for all this goodnesse in himselfe or unto good men will not by any meanes cleare the wicked If they blesse their hearts against his threatnings he will not be mercifull to them It is true that power and mercy belongeth to God yet it is as true that he will give to every man according to his worke they onely shall finde mercy that confesse and forsake their sinnes while they follow foolish vanities they forsake their owne mercies He that made them will not pitty them and he that formed them will not have mercy upon them God is gracious and mercifull slow to anger c. but it is onely to such
as turne to him with fasting weeping and mourning Quest. But doth the Lord shew no mercy to wicked men Answ. Yes he doth but deceive not thy selfe he doth not shew them this mercy to forgive their sins or save their soules and that thou mayest know distinctly what mercy God doth shew I will instance in one onely place of Scripture and that is the 9. of Nehemiah for there thou maist see what mercy the Lord shewed to the wicked and rebellious Israelites To omit the extraordinary he gave them good lawes ver 13. and made known to them his holy sabbaths ver 14. and forsooke them not when they dealt proudly against him ver 16 17. and gave his good spirit to instruct them ver 20. and for a long time multiplied his outward blessings upon them ver 21 25. and when they wrought great provocations he sent them enemies to afflict them ver 26 27. and when they cryed sent them Saviours to deliver them ver 27. and after often revoltings he was often intreated ver 28. and did withhold his worst and consuming judgements for a long time ver 30 31. these and such like mercies the Lord may and doth shew to wicked men Hath begotten us againe c. Hitherto of the mercy of God now it followes that I should intreat of the regeneration of man As for the necessity and honor of the worke of the new birth I have touched it before I onely here propound three things to be considered of 1. The meanes 2. The lets and 3. the signes of the new birth For the first the ordinary meanes by which God doth beget us againe is the word preached as these places doe evidently shew Rom. 10. 14. 1 Pet. 1.23 1 Cor. 1.21 Gal. 3.2 Esay 55.4 For the second this great worke is marvellously hindered and that diversly For first many men are seduced seduced I say either with hope of mercy howsoever or with the colours of civill honesty and some good they doe or with pretence of after-repentance or with the examples of wise learned and great men or with prejudice conceited by reason of slanders cast upon such as are converted or with the common charity of the world 〈…〉 when they die or with false opinions as that men have all their regeneration by Baptisme or that reformation will prove an enemy to their credit or profit or contentment or else that they are as they should be because they are better then they were and have more liking of Sermons or care of religion or such like Secondly multitudes of men are senselesse and ignorant and through wretched inconsideration weare out their dayes without care or conscience they never consider either the number filth or guilt of their sinnes or the greatnesse and fiercenesse of Gods wrath and threatnings against their sins or of the certainty and dreadfulnesse of the vengeance to come or of the nearenesse of death or terror of judgement nor consider they the very effects of sin that are already upon them they perceive not their death in sin and the sleep of their conscience and the inefficacy of all Gods ordinances and the absence of Gods spirit and the impotency of all the faculties of their soules unto that which is good Thirdly many are hindered through irresolution and sluggish inconstancy they have many pangs of remorse and are neare the birth and give it over againe For either they forget it or neglect it upon experience of difficulties or objections against it or else because they finde more required then stands with their ease or credit c. Fourthly worldlinesse is a monstrous let in many I say not covetousnesse which is an excessive desire of having superâ—luities but a vaine over-loading of the minde with continuall cares about businesses in the world The love of earthly things and the cares of life choake all the sense they get in Gods house For they suffer their businesse to eate up their thoughts and consideration whence flowes forgetfulnesse and hardnesse of heart Fifthly this worke hath many and great adversaries if wee respect it in the truth and sincerity of it It is opposed mightily by devills invisible and by wicked men of all sorts visible sometimes by learned men sometimes by the prophane multitude Satan strives to overwhelme the beginnings of it in many with the floods of reproach and disgracefull oppositions Lastly it is hindered in the most men by the perverâ—e love of some speciall sin with which men are besotted and unto which they are so ingaged as God must have them excused till they finde time to give it over Thus much of the lets 3. Now for the signes of new birth amongst many I instance in foure The first is the washing of mortification by which I meane a serious secret and unfeigned voluntary godly sorow for all sin striving in particular to bewaile those sinnes unto which they have been most prone or in which they have most corrupted themselves This is to be borne of water and of the holy Ghost This is the washing of the new birth The second is the imitation of Christ by which we follow him in the regeneration Now this imitation of Christ must have in it three things First a willingnesse to deny our ease profit credit will or what else can be taking up any crosse that we may shew our desires to be like him in sufferings secondly humility and lowlinesse which will shew it selfe not onely in a continued base opinion of our selves by reason of our corruptions but also in the meeknesse and quietnesse of our affections and in readinesse to doe the meanest office in the service of Christ or his members thirdly innocency of life or a constant care to be holy as he is holy hungring after righteousnesse and loving purity and seeking the contentment of all wel-doing The third signe is the love of all such as are begotten againe of God For whosoever is borne of God loves all those that are borne of God but this love of Gods children is such a love as shewes it selfe first by a desire to love God and keep 〈…〉 godly doe secondly by a willing and ready Apology for such as feare God thirdly by fellowship with them in the Gospell fourthly by sympathy or compassion in their joyes or sorowes and fifthly by an estimation of them as the onely excellent ones The fourth signe is the inbred native desire after the sincere milke of the word By the desire to suck you may discerne a living childe from an abortive birth but then it is to be observed what kinde of desire it is For the comparison sheweth it must be a constant desire such as is renewed every day as we see it to be in the infant and besides it must be such a desire as is joyned with a secret and sound contentment in the word The childe doth almost nothing else but suck and
It should teach us by all means to labour about assurance that we might with boldnesse and confidence goe unto God and cry Abba Father 2. That he that is the Father of the Elect will be the Judge of the world Though it be hard for a pittifull man to be strict in punishing yet with God his mercy and justice doe not fight one against another The Use is to warne wicked men to take heed how they apply the promises and prerogatives of the godly to themselves for God will certainely judge them according to their estate 3. Constant prayer is a great meanes of comfort against the feare of judgement in this life and against the hurt of it in the last day Luke 21.34 The Use is to shew us how wee may remedy the feare of death and judgements much prayer and calling on the Name of God will exceedingly availe 4. That to call on God as a Father will not serve turne unlesse our practice answer our prayers unlesse we passe the time of our sojourning in feare it is not any pattering our of words will serve the turne nor praying for customes sake it must be such a prayer as makes us afraid to sin before such a Father 〈◊〉 such a Judge 5. Whâ—n he saith if we call it imports that many professe God to be their Father who yet doe not shew it to be so by daily and constant calling upon his name It is a great question whether many that professe God and his truth doe indeed conscionably pray unto him which should awaken us and make us settle close to the practice of daily prayer 6. It is a lawfull prayer that is directed to one of the persons of the Trinity in the outward forme of words I meane that though we should name onely the Father and not mention the Son or holy Ghost yet the prayer were lawfull so as 1. We doe not exclude the other persons in our judgements and affections 2. That we desire upon the present occasion to compell our hearts to a more speciall meditation of the glory of one of the persons as the occasion of the matter requireth But the maine and principall doctrine is that God as he is our Father shall be our Judge If any aske How then is Christ commonly said to be our Judge Act. 17.30 I answer that the last judgement being a work ad extra is common to all the three Persons and is so attributed in Scripture but in different respeâ—ts for the authority of the last judgement is in the whole Trinity but the execution of it is in the Sonne This doctrine must needs be comfortable to the godly who would feare the tryall when his owne Father is Judge yea and law-giver and hath before promised infinite mercy and is an everlasting Father 〈◊〉 compassion never failes for so is God to us and hath given pledge and seales and earnest of assurance that it shall goe well Thus of the person who shall judge The manner followeth Without respect of persons Theâ—e are 〈◊〉 downe many admirable praises of the justice of these last Assises whereof this is one that here shall be no respect of persons It pleaseth God in so great mysteries as this is not to set downe all at once but to distill some few memorable things and those severally both to excise diligence in the study of the Scriptures and to imply the disability of our na 〈…〉 comprehend much at once of such dreadfull things Not to respect persons in judgement hath divers things in it It is to judge without 〈◊〉 â—t is to judge without care how the judged takes it it is to judge without respect of their strength or disgrace it is to take no reward 〈…〉 accept the persons of great men for their greatnesse or riches sake it is to be led with no colours or vain pretences it is to judge according to truth and not according to opinion or the common voice and tâ—us much and much more is imported in this justice of the Lord at that day The Use is 1. For humiliation and terror to wicked men This should wonderfully pierce them â—o hear how they must speed at that day their judgement shall not be to amend them but to confound them the same God that hath dealt with other men in justice will judge them also and this may increase the terror that there will be no taking of rewards nor can riches availe in the day of wrath Iob 36.18 19. unlesse it be to increase their judgement Iam. 5.1 3. 2. For instruction it may teach divers things 1. To chase out all evill conceits and secret boilings of the heart against God Iob. 34.19 2. To humble our selves now in the dayes of our flesh and make our peace with God before this day come Deut. 10.17 Iob 34.19 32 33. 3. To imitate this praise in God not to know men after the flesh or to judge of things according to outward appearance or the opinion of the world especially not to give titles to men Iob 32.21 and especially Judges and such as rule others should looke to this 2 Chron. 19.7 Col. 3.25 4. To long to see that day every body delights to be at the Assises and we see how men are pleased and that wonderfully when Princes doe justice upon great persons we gladly hearken after it and continually talke of it how then should we long to see this last and greatest judgement the like to which never was in the world scarce any glimpse of it 3. It may serve for singular consolation to all the godly especially it may incourage the poore and all inferiors to doe their duties since here they shall be assured of acceptation and the oppressed shall here be righted Act. 10.34 Col. 3.11 Eph. 6.9 Rom. 2.11 Iudgeth The manner of propounding the time is to be obserued There is a threefold judgement 1. The first judgement was that executed upon Angels and men fallen in the beginning of the world 2. There is also a middle judgement even that by which God in this life judgeth the righteous and the wicked every day 3. Now there is also the last judgement to be performed in the end of the world and that is here meant yet the Apostle well expresseth it in the present tense to note 1. The speedinesse of it he will come to judgement wonderfull quickly either by particular or generall judgement Phil. 4. Iam. 5. 2. The suddennesse of the judgement he many times comes on a wonderfull sudden Iob 36.33 and at the last he will come as a theefe in the â—ight 1 Thes. 5.2 3. But principally it noteth the certainty of it it is as sure as if it were now a doing certainty I say in freedome both from inconstancy and impediments There are many things may assure us of the certainty of the last judgment 1. The constant doctrine of it before the Law Iud. 15. under the â—aw by David Psal. 50.
may stay him that Christ himselfe was an offence unto them Thirdly as it is a great judgement to be offended at Christ so it is a great mercy and supernaturall grace when the Lord makes our hearts able to love the Lord Jesus in all sincerity Hitherto of the first kinde of punishment the second is that Christ shall be to them A rocke of offence that is they shall fall upon Christ as the ship doth upon the rocke and be broken all to pieces there shall be a desperate anguish upon their consciences perceiving themselves to have no right itâ— Christ by the feaâ—e of which as men that have suffered shipwracke they shall be out of all hope of mercy Thus he that falleth on this stone shall be broken and upon whom it shall fall hee shall be ground to powder Luk. 20.17 The consciences of wicked men are diversly affected some are without feeling of any grievance in the matters of their soules some have feeling The conscience is without feeling either through a continuall security and sleepinesse which is in all men or through a fearednesse by which some men are growne past feeling Now those wicked men that have 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 upon Christ which is joyned with singular offence or paine or grievance 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 feele is of two sorts For either it is a despair which riseth from their perswasion of their want of help in spirituall things or from their want of help in outward things sometimes they fall into desperate torments and griefes and feares about outward things either upon feare of danger or upon an apprehension that they are utterly undone or shall be in matters of the world this was the despaire mentioned Deut. 28.66 67. and this despaire was in Saul Achitophel and Belshazzer Dan. 5. and in the Jews when they said there was no hope Ier. 2.25 and this was in the Egyptians Babylonians Tyrians and their case in the desolation of their estate by warre mentioned in many chapters of the Prophet Esay But this despaire is not meant here for this is a despaire of all helpe or salvation of the soule by Christ conceiving that they are utterly cast off of God and shall perish for ever Thus Cain and Iudas despaired of all mercy in God And this despaire of salvation and all happinesse is felt either in hell or at the day of judgement or in this life First it is certaine that the wicked feele an eternall despaire in hell which increaseth their torments because they have no hope of ease or helpe and thus also the divels despaire This despaire in hell is a meere gnawing the conscience and tormenting it which never dieth Secondly they also feele despaire with singular horrour when they come to appeare before Jesus Christ at the last day when they behold the face of the Judge and feele within them a witnesse that tels them they shall bee damned This torment will then come upon them like the paines of a woman in travell and their anguish will be so great that they will cry to the mountaines to cover them from the face of the Judge 1 Thess. 5.3 Thirdly now the first degree of this despaire is felt by divers wicked men in this life as it was by Cain and Iudas and of this he speaketh here And thus wicked men despaire when they thinke their sinnes cannot bee forgiven and that they have no benefit by Christ and shall certainly perish for ever And this is noted here as a grievous curse of God inflicted upon unbeleevers Despaire is one of Gods most fearfull judgements in this world which when God inflicteth hee may bee said to raine upon 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 he poures out his indignation upon them this will make their loynes to shake Psal. 69.23 24. They are then like the raging sea having no peace within them Esa. 57. ult They are brought to the King of terrors and their confidence is rooted out Iob 18.11 14. There they were in great feare Psal. 14.5 They are said to blaspheme God and gnaw their tongues Revel 16.9 10. While Gods Saints sing for joy of heart they howle for vexation of spirit Esa â—5 14 They could be glad to run into the holes of the rockes and into the caves of the earth for feare of the Lord and the glory of his Majestie when he comes thus terribly to shake the earth Esa. 2.19 Surely such is the case of the wicked this is the portion of their cup that know not God And how terrible this torment is in the heart of a wicked man may appeare if we consider but what torment the very godly suffer in their despaire which is farre easier than that of the wicked David saith the paines of hell compassed him Psal. 18.5 6. and 116.3 and that Gods terrours did cut him off and that he was ready to die and that while he suffred Gods terrors he was distracted Psalm 88.15 16. as also it may appeare by those torments which the very despaire for outward things hath put wicked men to which is farre lesse grievous than this despaire of Gods mercy and eternall salvation and yet in that case their paines are compared to the paine of a woman in travell Psal. 48.6 See more at large of the horrible plight wicked men have beene in in this respect in the description of the judgements should fall upon the forraine nations rendred by the Prophet Esay in many chapters Uses The use may be first for great amazement to wicked men that now perhaps laugh and sing in the jollity of their hearts O let them remember what God may doe to them What case will they be in if God bring them once to despaire And this is the portion 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 reveale his wrath from heaven upon them for their weighty sinnes And the more should they be affrighted because despaire is but as it were the beginning of evils They feele it for a short time on earth but shall feele it for ever in hell And therefore if it be possible they should be perswaded in time to repent that they may be delivered 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 us a wonderfull awfulnesse and feare of God when wee reade of such judgements in Scripture or behold any poore wretches tormented with this judgement it should breed in us not onely
unregenerate men to apply their hearts to wisdome and imbrace the counsell of God that offers them knowledge and grace as is urged in many places as Prov. 1.20 24. and 8.5 and 9.4 and the rather because if they bee willfull and reject knowledge God may be provoked to forsake them for ever Prov. 1.24 and 28.31 and 26.10 Iob 5.3 Thirdly it shewes the wonderfull mercy of God in saving 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 he glorifies such unworthy creatures and the freenesse of it in that they are utterly disabled for deserving any thing at his hands For what can fooles and mad men doe 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 avoid them and to have as little to doe with them as may be For what should the sonnes of God doe with the sonnes of Belial And if they abuse them in words to learne not to answer a foole in his folly Prov. 26.4 Fifthly all this description of folly and madnesse may strike some kinde of amazement and sorrow into the hearts of godly men For as they are unregenerate in part there are left some dregs of this phrenzie and folly here in them And hence it is that we finde in Scripture folly charged upon them It is true that sometimes they are said to be 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 cals himselfe a foole 2 Cor. 11.1 Sometimes they are called fooles not because they are so but because that they doe hate some kinde of likenesse to folly 2 Cor. 11.17 but yet withall it is true that seriously godly men are said to bee abased in themselves for very folly and madnesse which they see in themselves and so wee shall finde every godly man called beasts by themselves and sometimes by God himselfe and so it is folly and madnesse in any 1. To hate reproofe Proverbs 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 iâ—â—ocâ—ncy striving to make themâ—elves seeme juster than they are this was Iobs madnesse cap. 42.3 and 34.35 4. To neglect knowledge and to be carelesse to use the meanes for instruction and the understanding of holy things Pro. 30.2.3 This made Agur say that he was more brutish than any man and that he had not the understanding of a man in him So much of ignorance as is left in us so much of folly and madnesse is in us 5. To fret and be unadvisedly angry and froward for anger rests in the bosome of fooles only Eccles. 7.10 Pro. 24.29 Teasty and hasty persons not only have 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 selves indiscreetly this made David loath himselfe so Psal. 38.5 7. To be vexed and impatient and full of fretting in adversity Godly men play many mad trickes this way one while fretting at the prosperity of their adversaries and another while murmuring in their hearts at their owne condition or plotting courses how to conforme themselves to the world and so to report of their repentance This made David call himselfe a beast Psal. 73.3 13 14 15 21 22. 8. After one hath had experience of Gods gracious providence and protection of God to fall to trust upon outward things Thus it was madnesse in David after so many trials of Gods power for him to stand about to number the people and to rest upon the strength and multitude of his subjects 2 Sam 24.10 9. To be slow of heart to beleeve and treasure up the promises of God and the proofes of Scripture that should comfort us and warrant the â—â—â—th of our salvation in Christ Luke 24.25 10. To speake proudly or wickedly and with provocation to others especially to wicked men or if they themselves be wicked men Pro. 30.32 33. 11. All dotages about earthly things are in a great degree madnesse For godly men that are heires of the promises and of the kingdome of heaven to yeeld themselves over to the inticements and lusts after worldly things is marvellous folly and madnesse especially in them who have tasted and known better things to neglect their glory which is their soules for so David calleth his soule Psal. 3â— ult and to serve the sensuall desires of their flesh is miserable folly 12. All sinfull courses are foolish courses and to deale sinfully is to deale madly Psal. 69.5 The last use of this doctrine may be to shew the vanity and insufficiency of all humane wit and learning and morall indowments in comparison of heavenly and spirituall knowledge and understanding For if all unregeneratemen be foolish men then it will follow that a man may bee a great wise man in this world and indued with all the ornaments of humane learning c. and yet at the â—ame time in Gods fight be accounted but as a naturall foole or a mad man in respect of his want of the true wisdome from above to discerne things that are excellent that is spirituall things Thus of the fourth doctrine Doct. 5. It is a hard taske to overcome and cure ignorance Ignorant men especially those that are bent against godlinesse are wonderfully unteachable God himselfe is faine here to devise a strange way to silence them Salomon observed that these men are wiser than any man that can give a reason And if a foole be brayed in a mortar yet his folly will not depart from him and a reproofe will enter more into a wise man than 100. stripes into a foole yea it is here to be noted that it is hard to silence them from their reproaches and follies The reasons are First because it is naturall to them to be hatefull and hating others and it is a hard task to overcome a naturall disposition in man Titus 3.3 Secondly because the unregenerate minde of man is full of objections and the Divell suffers many heads of purpose he prompts them and supplies them with cavils Thirdly because many with-hold the truth in unrighteousnesse they doe willingly misprison the truth they desire not information they love darknesse and lies and therefore are loth to have what might satisfie them and resist the power of the truth and willingly strive to neglect doctrine in publike and Apologies in private Fourthly because they incourage one another in an evill way they observe that the great men of the world and many that are in reputation for wisedome and learning are scorners as well as they yea it mightily confirmes them to heare many times
sheepe Fourthly he that lives without God and Christ that can spend whole daies and nights without any communion with God yea that when he is present before God finds his heart continually carried with wandring distractions that constantly draw him away from all inward attendance upon God Ephes. 2.12 Esay 29.13 he erres in his heart Psal. 95.10 Fiftly he that hath no other companions of his life but swine and wilde beasts that is wicked men of all sorts especially when it is joyned with willing neglect and shunning of the society of the godly Psal. 5. 2 Cor. 6. Sixtly he that tastes nothing but earthly things and findes no savour in spirituall things it is a signe that he is out of the pasture and feeds in the wildernesse Rom. 8. 1 Iohn 2.18 Seventhly he that when he is told he is out of the way blesseth himselfe in his heart when it is plainely found that he openly wandereth Psal. 36.1 2. Deut. 29.19 Eighthly he that lives in any of the grosse sins expressely mentioned in the Catalogue in Scripture without repentance as swearing Com. 3. adultery covetousnesse drunkennesse railing extortion 1 Cor. 6.9 or the knowne sins of deceit Micah 6.10 Ninthly he that doth his workes of purpose to be seene of men resting only in the praises of men not seeking the praise of God Mat. 6. Rom. 2.26 Tenthly he that knowes not Gods wayes especially if he desire nor knowledge or entertaine wilfull objections against the meanes of knowledge Psal. 95.10 Eleventhly they that spend their zeale in meeting with other mens infirmities neglecting sound reformation in themselves It is the wisedome of the prudent to understand his owne wayes but to be a busie-body in other mens matters is erring and the folly only of fooles Pro. 14.8 Every busie-body is out of the way The Doctrines follow and so divers things may be observed out of these words Doct. 1. Even godly men before their calling were out of the way as lost sheep as well as others Ephes. 2.2 Tit. 3.3 Which should serve first to set out the riches of Gods free grace as the only first cause of the happinesse and salvation of the Elect. Secondly it should teach the godly divers duties both toward God other men and themselves As for God they should live to his prayse and spend their dayes in magnifying his great compassions in their deliverance that deserved so ill at his hands And withall it should teach them to put all their trust in God seeing they carry about them a nature that hath beene apt to wandring and therefore have cause to mistrust themselves And for other men that are out of the way they should pity them and carry themselves with all meeknesse and charity remembring what themselves have beene Tit. 3.1 2 3. And for themselves they should be the more humble and abased hating all pride and conceitednesse and contempt of others Doct. 2. A man may be a sheep and yet lost Not only Dogs Goats Swine Lyons c. may be out of the way but even sheep may wander and be clean lost Men of harmlesse natures and such as are profitable members of humane societies and such as are of a gentle disposition and free from grosse offenses yet may be utterly lost and cleane out of the way of happinesse and if they returne not by repentance may perish for ever And this is a point which should marvellously affect civil-honest men and move them at length to see the weake vanity of their confidence in their prayses for civillity of nature or life This is a doctrine very hardly entertayned by this sort of men and the rather because they think they want nothing unto the prayse of a good life never considering that they are not religious though they be civill and that they have a world of inward impurities though they are free from outward grosse uncleannesse of life and that they never felt the joyes of the holy Ghost to approove of them though they have beene tickled with the prayses of men and that they have not sought or desired the assurance of Gods favour or a better life but spend their time in a still dreame without providing for what is most necessary and that they never serve â—od not have had any sociable fellowship with him in any of his Ordinances in respect of the inward power of them Doct. 3. To breake out from the meanes of Religion and from the society of godly Christians is the very way to undo many a soule A sheep is 〈◊〉 when it is gotten from sheep and is out of the pasture and hath no discreet shepheard to take the care of it Thus of the first part that is mans misery by nature The meanes of recovery out of that misery followeth and that is noted in the word Returne Where first may be observed that wicked men may returne It is not impossible for men that have spent a 〈…〉 lives in sinne and vanity at the length to be saved And it is the first part of a mans work that would return to inform himselfe seriously of 〈◊〉 â—â—â—â—ments that may proove that he may bee helped out of his misery The fiâ—â—t thing a diseased man inquires after is whether his disease be curable or no. Now there are divers things that give hope of curing and salvation even to men that are as yet cleane out of the way as First the disposition of God towards sinners which appears first because he sweares he desires not the death of a sinner but rather that he should return and live Ezech. 18.21 Secondly he is patient and hath been with thee all this while and he is therefore patient that men might repent and be saved Rom. 2.4 2 Pet. 3.9 Thirdly he hath declared himselfe to be willing to forgive all sinnes but only the sinne against the holy Ghost One sinne only is unpardonable all other sinnes may be forgiven Secondly the sufficiency of the sacrifice of Christ He is the Lamb of God that taketh away the sinnes of the world Iohn 1. Rom. 3.25 Thirdly the worke of Gods grace already shewed unto them For first God hath placed them in the visible Church where repentance and salvation may be had Secondly he hath bestowed upon them many temporall blessings to allure them to seeke to him for mercy Thirdly he 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 have returned As great sinners as they have beene received to mercy and they are set out as examples to encourage other men to seeke mercy as Manasses Mary Magdalen David Peter Paul and others Many among the Corinthians have beene notorious offenders but were justified and sanctified The explication of the doctrine of returning followes where these things are to be considered of First the motives to perswade men to returne
the â—ore they are hated of God Tertullian and Cyprian have written whole Treatises against the apparell of women Yea Cyprian and Augustine say that superfluous apparell is worse than whoredome and they give this reason because whoredome onely corrupts chastity but this corrupts nature What Ierome thinkes of it you shall heare afterwards What should I reckon more testimonies seeing in all ages of the Christian Church these things in the apparell of women have beene bitterly condemned yea the very Popish Writers doe bitterly inveigh against vaine and superfluous apparell and the very heathen men did so also 8. It should the more disswade women from following foolish vanities in adorning themselves because usually where these things are noted by way of description in Scripture the parties of whom it is written were notorious wicked persons and usually Whores as it is noted of Thamar and Iezabel and the Whore in the Revelation ch 17.3 and for notable wickednesse as the women Esay 3. and Dives Luke 16. 9. This care about the adorning of the body doth not agree to the simplicitie that is in Christ Jesus Godly Christians have their beauty within they are not such as will contend with the men of the world about finenesse or greatnesse or worldly praises or any outward ornaments Nor doe they walke with a right foot to the Gospel that are conformable to the men of this world there is great dissimulation to professe so strict a life as the Gospel doth require and yet take such liberty in the things of this world 10. About the abuâ—e of apparell many sins meet together as vanity pride evill concupiscence contempt of others immodesty and the like 11. There are many evill effects of vanity and excesse in apparell both in respect of God and themselves and others in respect of God and his service vaine and proud apparell breeds carelesnesse and abatement of that holy feare and zeale should be shewed in Gods service and it causeth the name of God to be blasphemed and the good way of God to be evill spoken of And for themselves by following foolish vanities they bring Gods visiting hand in judgement upon them Zeph. 1.8 and withall they forsake their owne mercies Ionah 2.8 And for the effects upon others they are divers For firâ—t by their example they do much hurt both in provoking others to the imitation of their vanity and by inflaming evill concupiscence and filthy desires and which is the more grievous parents many times by their examples infect the mindes of their owne children and corrupt their posteritie yea we see many daughters made worse than their mothers Againe excesse in apparell causeth in many the oppression of their Tenants and fraudulent courses that they may maintaine themselves in that wicked excesse and vanity Besides it destroies in divers all respect of the poore and hospitality Lastly doe we not see many families destroied and overthrowne by these courses so as their posterity is utterly defeated of their meanes and inheritances by the riot of their parents in their apparell Now it remaineth that I should shew out of the Scriptures when apparell or dressing or putting on of apparell becomes vicious And that will appeare to be many wayes 1. The dressing of the haire of the head is judged to be vicious out of this Text when it is plaited which is by Interpreters conceived to meane all that artificiall dressing of the head that imploies the haire beyond the naturall use of it onely for vaine shew The naturall use of the haire is to be a covering now when the haire is with curiosity and by vaine inventions turned into vaine formes by plaiting curling or other waies which wee cannot name or to fall into dangling-lockes like to the haire of Russians the dressing is then vicious For Baâ—il saith in generall of all apparell and dressing that whatsoever in these things is not for profit or necessity is vaine and superfluous And Ierome expressely condemnes thâ— hanging of the haire below the forehead Plutarch records that the Romans when a woman was to be dressed at a wedding used to separate and plaite the haire of her head with the point of a Speare to shew how much they hated curiosity in dressing Now if the plaiting of the haire be so ill how abominable is the use of strange haire that is haire that is not their own This is generally condemned and Nazianzen amongst the Ancients sharply reproves it 2. All apparell is vicious if it be strange Zeph. 1.8 Now strange apparell is not new apparell but such apparell as is not used in the Churches where we live and hath not an apparent comelinesse and utilitie in it some apparell though newly invented hath a manifest comelinesse and commodiousnesse stamped upon it so as it is approved of all both good and bad this is not strange though it be new Againe we may observe that other apparell when it first comes in it comes in like a monster the naturall conscience in all men detesting it this is out of question sinfull as for the reason here alledged so because it adornes not Such is yellow starch 3. All apparell and dressing is vicious when it is against shamefac'â—nesse and modesty and hath in it manifest provocation to lust 1 Tim. 2.9 10. such as is the leaving of the breasts naked in whole or in part and the short wearing of their cloathes in women The Prophet Hosea complaines of adultery betweene the breasts Hos. 2. Also against shamefac'tnesse is it when woman leave the dressing proper to their sexe and goe attired like men Deut. 22.5 A Father saith that they which dresse themselves with an intention and desire to please men or to provoke any they offer up their owne soules to the Divell And Hierome saith that if a man or a woman adorne themselves so as they provoke men to looke after them though no evill follow upon it yet the party shall suffer eternall damnation because they offered poyson to others though none would drinke of it Oh how many soules may be poisoned with lust by thee whose sins thou art therefore guilty of 4. All apparell that exceeds in cost the state or degree of the person that weares it is vicious and that the Apostle in this Text condemnes under the prohibition of gold 5. All apparell that is taken up from the fashion and example of the world and is not judged usefull by the most religious and sober minded Rom. 12.2 And though some that professe religion out of weakenesse or speciall corruption or because they are hypocrites doe follow such fashions yet that allowes them not so long as they are the proper characters of the men of this world 6. When apparell is not of good report Phil. 4.8 1 Cor. 10.38 when it either causeth wicked men to speake evill or reproach or godly men are grieved or offended or religion it selfe is reviled for their sakes 7. When it provoketh the partie to pride and haughtinesse
or contempt of others or hath the appearance of such evill in the judgement of others Esay 3. 1 Thes. 5. 8. When it becommeth not good workes or hindereth them 1 Tim. 2.9 as when men restraine mercie to the poore or oppresse their Tenants or defraud other men onely to mainetaine themselves or theirs in outward pompe and gallantnesse of apparell This is the horrible sin of the Gentry in many places of this kingdome 9. When it is condemned and reproved by godly Ministers that are both wise and learned for their testimony ought to be received 2 Thess. 1.10 and it is a vile sinne to vexe them and grieve them by our obstinacie yea though they were not able to make so full demonstration yet when they reprove such things out of a spirituall jealousie and feare they corrupt their hearers they ought to be heard Heb. 13.18 1 Cor. 11.2.3 10. When the time that might be profitably spent is consumed by the tedious curiositie of dressing Ephes. 5.16 as it is with those that have not time for Godâ— worship in private or cannot come time enough to the Church or neglect their calling by being so long in dressing 11. When it dishonours the body of a man Col. 2. ult as when it is slovenly or sluttish or is taken up of meere singularitie and affectation of the praise of mortification and tends to restraine Christian libertie in others For no pretence may uncomely apparell be used for 1 Tim. 2.9 it is required that the apparell of women be comely for so the originall word signifies But especially uncomely apparell is then most vile when it is worne with a purpose to deceive as the Prophet complained of such as weare a roâ—gh garment to deceive 12. The puritie of a Christian life should avoide all dressings or fashions which had their originall from infamous persons such as are the fashions of Whores or debauched creatures and such a beginning it is said commonly Yellow starch had What fellowship betweene light and darknesse righteousnesse and unrighteousnesse Christ and Belial If we would have God to love us we must separate and come out from amongst them and touch no uncleane thing 13. When such apparell is worne as is contrary to the wholesome lawes of men for we are bound to submit our selves to every ordinance of man for Gods sake 1 Pet. 2.13 14. Lastly when the partie that useth such apparell or dressing is condemned in himselfe and hath his owne conscience accusing or disliking it or is noâ— fully assured that he doth not sin Whatsoever is not of Faith in those things is sin Rom. 14. Verse 4. But let it be the hidden man of the heart c. HItherto of that adorning they should not be curious or costly in Now in this verse he shewes in the affirmative what apparell or dressing they sâ—ould be carefull of and that is the adorning of their soules and the apparelling of the inward man In the words three things may be noted 1. What must be apparelled viz. the hidden man of the heart 2. With what it must be adorned which he shewes both in generall and in particular in generall it must be with incorruptible things in particular it must be with a meeke and quiet spirit 3. The reason viz. because such apparell is very rich in Gods account The firâ—â— thing then is what must be apparelled viz. the man of the heart The man of the heart This is a kind of speaking not used in any place of Scriptuâ—e but this onely this Apostle onely useth this kinde of expressing himselfe Now concerning the man of the heart I would consider of sixe things 1. What he is 2. Whence he is or his originall 3. In what he excels the outward man 4. What condition he is in by nature 5. Hâ—w he may be mended or made better 6. How we may know when the man of the heart is right â—or the first by the man of the heart hee meanes the same the Apostle Paulâ—oth â—oth by the inward man 2 Cor. 4.16 and the inward man is the soule or heâ—rt of man Thus â—e speakes of a Jew that is outward and a Jew that is inâ—arâ— Rom. 2.28 29. Now the heart is and may well be called the man for divers reasons 1. In respect of definition For the definition of a man agrees to the heart of man though there were no body for God was the God of Abraham and Abraham was and was a living man many hundred yeeres after his body was in the grave Mat. 22. And hence it is that unto the soule or heart of man in Scriptures is attributed all things that the outward man can doe as life Psal. 22.27 language Eccles. 9.1 Psal. 14.1 36.1 praying to God Psal. 37.4 receiving messages from God as when the Prophet is bidden to speake to the heart of Jerusalem Esay 40. serving of God c. 2. In respect of dominion The heart is the man because it disposeth the way of man Pro. 16.9 and ruleth the outward man for out of the aboundance of the heart the mouth speaketh And therefore Solomon saith that from the heart comes life Pro. 4.23 3. In respect of acceptation The heart is that which God especially respects in man it is the heart he lookes upon 1 Sam. 17.7 He tries the heart and as Solomon saith He weighes the hearts of the children of men Pro. 21.2 and he will be served with our hearts Iosh. 24.14 and in all holy duties it is with us in Gods account according as he seeth the heart 1 Kings 8.39 so he requires the heart in repenting 1 Sam. 7.3 in praying 2 Tim. 2.22 Hos. 7.14 in hearing the Word Luke 8. and so in every good duty Thus of the first point For the second The man of the heart hath his originall from God himselfe He is the Father of Spirits Heb. 12.8 and it was his especiall glory to forme and fashion the heart in man as divers Scriptures shew Zech. 12.1 Psal. 33.15 and is therefore called the God of the heart Psal. 37. For the third The man of the heart excells the outward man exceedingly and that both in substance and in priviledges As for substance in the outward man we agree with beasts but in the inward man we agree with Angels in as much as the man of the heart consists of a spirituall and immateriall essence as well as the Angels And as in substance so in properties there is great difference for first the man of the heart is hidden it can be and doe all his worke and yet be invisible God himselfe hath variety of conversation with the man of the heart that no creature else knowes Secondly he is free and subject only to the God of his heart properly No man can come at or governe or command the heart of man Thirdly he is properly the seat of Gods image Wee are not properly like God in our bodies because God hath no body but in
the Law Rom. 4.4 11.16 nor can our best workes after calling deserve life and salvation Tit. 3.4 5. And on the other side the grace of God includes all things in life as wholly caused by Gods free favour to us in Christ. For first our election to life is from the meere grace of God Eph. 1.4.6 Secondly the meritorious cause of life is by grace Gal. 4.4.5 Thirdly the promise of life is by grace Rom. 4. 14. Gal. 3.18 Fourthly the inchoation of life is from grace whether we respect vocation Gal. 1.15 or justification Tit. 3.7 Gal. 2. ult Lastly in respect of the consummation of it in the perfection of glorie in heaven Rom. 6. ult Thus of grace in relation to life In it selfe grace is a most amiable attribute in God extending his goodnesse unto the creature without respect of deserts And that we may the more admire the glorious grace of God it will be profitable to give a touch of the fruits of it unto man upon whom he sets his favour for looke what men have interest in the grace of God these things flow upon them from the beames of that grace 1. God knowes them by name Exod. 33.12 2. When God is angry with all the world and about to declare his wrath by terrible judgements yet still they finde favour in his sight Gen. 6.8 19.19 3. When they offend and are sorrie for their offences and seeke for mercy he pardons iniquitie and takes them for his inheritance and repents him of the evill Exod. 34.9 Ioel 2.12 13. 4. He will with-hold no good thing from them Psal. 84.12 and bestowes of his best gifts upon them liberally in all sorts of gifts 1 Cor. 1.4.5 5. He will give them any thing they aske of him without hitting them in the teeth Iames 1.5 Lastly we see by this Text he gives them the inheritance of eternall life and all things that belong to life and godlinesse 2 Pet. â— 4 The Use should be to teach us many things as 1. To celebrate the praise of this graciousnesse of God seeing God doth all things so freely he stands upon it greatly to have this glory in his nature acknowledged Psal. 111.1 149.3 4. Eph. 1.6 2. To acknowledge that all good things we enjoy either in temporall or spirituall things we receive from his free grace Psal. 44.4 Eph. 2.8 for by the grace of God we are that we are 1 Cor. 15.10 3. When wee would wish the best good to others either in publike to the Churches of Christ or in private at home or abroad to any that are deare to us our cry should be Grace Grace to them Zech. 4.7 4. We should especially be moved to seek this grace of God to our selves as the sufficient and the only happinesse in the world Col. 1.6 Now that this point may the more effectually be understood I will shew you how this grace of God comes to men and then what we should strive to be that we may be sure to receive the comfort of it that God is gracious to us For the first we must know that all grace from God is given to Jesus Christ and comes by him Iohn 1.17 and therefore called The grace of our Lord Iesus Christ in the blessing at the end of the Epistles Without Christ no grace can come to sinfull men Further we must againe know that the grace of God is extended unto us from Christ by the Gospel that brings the doctrine of it to us therefore is the Word called the Word of his grace and the Gospel the Gospel of the grace of God And yet further we must know that there must be wrought in us that supernaturall gift of faith by which only we can be capable to receive this grace of God we have our accesse only by faith Rom. 5.2 Now for the second point There are many things God stands upon to finde in the persons that should receive the comfort of his grace not for the merit of them but for the honour of his owne grace that it be not abused as first we see by that which went before we must have faith to beleeve and apply to our selves the doctrine of Gods grace Secondly we must be good men not such as are men of wicked devices or such as make a mocke of sin but such as are carefull in all their waies to avoid what may displease so gracious a God Pro. 12.2 14.9 Tit. 2.11 12. Thirdly we must be lowly and humble persons that attribute nothing to our selves but all to Gods goodness Pro. 3.34 Iames 4.6 1 Pet. 5. And therefore it concernes all Christians to take heed that they rest not in the hearing of the doctrine of Gods grace but must labour truely and effectually to know Gods grace to themselves Col. 1.6 5. This doctrine of Gods grace may wonderfully comfort the godly and establish their hearts in the assured expectation of heaven when they die for nothing can hinder their comfort and hope herein but only their unworthinesse and that is removed by this doctrine of Gods grace thus the Apostle faith We have good hope through grace 2 Thes. 2.16 and againe We have accesse unto this grace by which we stand and rejoyce in the hope of the glory of God Rom. 5.2 6. It may wonderfully embolden us in our suits and requests to goe to Gods Throne seeing it is a Throne of grace where petitions are granted freely and great suits as easily as lesser Heb. 4.16 7. Men should be warned to take heed that they doe not transgresse against this doctrine of the grace of God And men sin against the grace of God fearefully foure wayes First when they frustrate it in the doctrine of it which they doe partly when they receive the doctrine of it in vaine and faile of the right knowledge of it 2 Cor. 6.1 Heb. 1â— 15 partly when they trust upon the merits of their owne workes Gal. 2. ult Secondly when they fall away from grace either by relapsing to the world by entertaining the corruptions they had forsaken or by removing the sincere doctrine of Gods grace Gal. 5.4 Thirdly when men turne the grace of God into wantonnesse and draw wicked and licentious conclusions from the pure doctrine of Gods grace making it a cloake for their sinfull liberties Iud. 1.4 Rom. 6.1 Fourthly when men despite the spirit of grace that shewes it selfe either in the power of Gods ordinances or in the practice of true Christians Heb. 10.29 8. It should be a wonderfull comfort to a Christian against his owne frailties and daily infirmities according to that of the Apostle We are not under the Law but under Grace Rom. 6.14 15. Lastly even the more gracious God is the more carefull we should be to walke worthy of his grace for as the Apostle saith The grace of God that bringeth salvation unto all men teacheth us to deny ungodlinesse and worldly lusts and to live righteously and soberly
they live Prov. 24.11 12. But judgement mercilesse shall be to them that shew no mercy Iam. 2.13 4. Divers of the better sort are to bee rebuked about this point many Christians spend a great deale of zâ—ale about lesser matters and in the meane time neglect the greater things of the Law such as are judgement and mercy for few Christians are sufficiently instructed or inflamed in the estimation of the worth of the workes of mercy or the necessitie of them to the glorifying of God and the profession of Religion Matth. 23.23 Secondly for instruction and so this doctrine should worke in us a great impression of desire to shew forth the fruits of mercie with all tendernesse and sinceritie and to this end we should shew that we desire in practise to obey this doctrine as neere as we can I say we should shew it by accepting the exhortations of others that move us for any workes of this kind 2 Cor. 8.17 especially we should strive to answer the expectation of our Teachers herein and willingly give our selves first to the Lord and then to them suffering them to direct our workes herein with all readinesse 2 Cor. 8.5 24. and to this end we should use all good meanes to stirre up our selves to good workes of this kinde all our dayes and therefore we should plow up the fallow ground of our hearts by prayer and confession of our naturall barrennesse herein and indisposition Hos. 10.12 and withall thinke much of all the motives might stirre us up hereunto And so we should thinke of the matchlesse patterne of Gods mercy and in particular of his mercy to us Mat. 5. Luke 6. as also of the worth of mercy it is better than sacrifice Mat. 9.13 and of the originall of it God is the father of mercies 2 Cor. 1.3 and of the use of it it proves us to be the true brethren and true neighbours Luke 10.37 and of the great profit of it for they that are mercifull shall obtaine mercy Mat. 5.7 and to give to the poore is but to lend to the Lord and so there is no usury can be so gainfull as this of laying out of our estates for the reliefe of the poore Thus of the right bowels of mercy Be courteous Courtesie is the fift thing required in our conversation one towards another This is exacted in other Scriptures as Eph. 4. ult Tit. 3.2 Col. 3.12 this is called by the title of comitie and kindnesse Now that we may know distinctly what is meant by courtesie I will shew both what it comprehends and what it hath not in it It comprehends divers things as 1. A willing saluting of those Christians we meet 2. A conversation void of harshnesse sullennesse intractablenesse scornfulnesse clownishnesse churlishnesse desperatenesse or hardnesse to please 3. In matters of offence it makes the fairest interpretations and forgives heartily and cheerefully Eph. 4.32 4. In entertainement it is free and hearty and loving Acts 28.7 5. In hearing others speake it is patient and willing Acts 24.4 6. In giving honour it preferreth others almost of all sorts 7. In moderating authoritie over inferiours so as to be better towards them than they can require Thus of the courtesie of the Master to his Servants 1 Pet. 2.18 But yet we must know that under pretence of courtesie we must not hold needlesse conversation with the wicked nor any way countenance or honour open and notorious offenders nor use a promiscuous respect of good and bad all alike nor unadvisedly contract any speciall familiaritie or friendship with persons unequall or unmeet nor rashly discover secret things to all we meet withall The use should be to teach all Christians to make conscience of this vertue seeing God requires courtesie as well as pietie and the contrary causeth the good way of God to be evill spoken of And besides the Apostle imports here that a courteous conversation may preserve us from many troubles But yet let men be againe warned not to rest in meere complements and outward formalities but practise such a courtesie as is joined with the right bowells of mercy and good workes which may be observed from the coherence Especially let all true Christians abhorre that dissimulation that men should salute willingly and speake faire and use men with great kindnesse and yet plot malice and mischiefe in their hearts and speake evill behind mens backs and secretly labour to subvert other men who are deceived by their complement and mistrust not their envie or malice and withall men should avoid complementing with others when it is for the compassing of their owne ends especially when they are sinfull as was the practise of Absolon when he aspired to the kingdome And thus of the directions the Apostle gives for the avoiding of trouble as they concerne our conversation towards the godly Vers. 9. Not rendring evill for evill or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing REnder not evill for evill Now followes the directions for our carriages to wicked or unreasonable and injurious men and so if we would live in peace and out of trouble we must take heed that wee be not provoked by them to revenge or reviling Where observe 1. That wicked men are naturally bent to doe evill and to be injurious and to revile others especially the godly Psalm 36.3 4. Destruction and misery are in their waies and the way of peace they have not knowne and their throat is an open sepulchre their mouthes are full of cursing and bitternesse the poyson of Aspes is under their lippes Rom. 3.13 14 16 17. The use should be therefore to teach godly men to provide for it wheresoever they live in this world they must looke for it to be abused and reproached they may thinke to live safely in a wildernesse as well as to live without receiving injury from carnall and profane men God can restraine the very Lyons that they should not fall upon Daniel and hee can cast a feare upon the wicked that they shall not attempt injury against the godly but though God doe thus at sometimes yet he will not be bound alwaies to doe it Secondly this should teach such as desire to live in safety to avoid all needlesse conversation with the wicked for though at the first thou mightest thinke they were of faire carriage and would doe no wrong yet after a time they will shew their nature especially if they see they cannot draw thee to run with them into the same excesse of sinning And thirdly as any desire to have evidence to their owne soules that they are become new creatures and have new natures so they should shew the proofe of it hereby viz. by avoiding all injurious courses and reproachfull and bitter words 2 All private revenge is forbidden for it is unlawfull to render evill for evill 2 Thes. 5.15 the Apostle saith See that no man recompence unto any man evill
called 272 Wherein it exceeds all other writings ibid. Servants Service How we are to serve God 473 Who are rejected from the number of Gods Servants 474 It is an excellent freedome to be a Servant of God 475 Their prerogatives ibid. Servants are of divers sorts 486 For what cause Servitude came in ibid. How a godly Servant may comfort himselfe in his estate 488 They must be subject three wayes 490 Helps in their subjection ibid. They are to shew their feare of God in their callings 492 Their feare towards their Masters shewed divers wayes 493 Sheep Signes of a lost Sheep 557 Hopes of returning 558 Motives to returne 559 The time when the number and meanes 560 The maner and signes of returning 561 The lets 562 Shepherd What attributes are given to Christ as a Shepherd 563 564 He is the one true great and good Shepherd 564 The happinesse of such as live under this Shepherd appeares in ten things 565 Shew Seven wayes whereby we may offend by outward Shewes 333 Motives to the Shew of vertue 334 Sicknesse Vide Healing How it comes into the soule 548 The Sicknesse of the soule grievous many wayes 549 Why many feele not the Sicknesse of the soule ibid. Silence To put to Silence is diversly accepted 455 Sin Sixe wayes by which one mans Sin is derived on another 141 How many wayes Sin hinders the growth of the word 200 A man may be said to make Sin many wayes 522 523 How Christ had no Sin 524 Inwhat respect Christ bare our Sins 531 His sufferings fitted to our Sins 532 Men are said to be alive in Sin many wayes 535 Their miserie great that so doe ibid. Sinner To be a worker of Iniquitie what and three wayes manifested 397 Sion The Church is like Mount Sion in many respects 276 How the Citizens of this City may be knowne 277 Their speciall priviledges 279 Sober Sobrietie A fixefold Sobrietie 104 Sojourners Vide Saints and Strangers 4 5 132 Soule What it is 76 Soule taken many wayes 367 Its description ibid. Seven things considerable in it ibid. c. It is a substance but not bodily 368 It is immortall 369 Its originall 371 Anima non est ex traduce 372 God creates the Soule 373 374 Objections against it answered 374 375 Of the union of the Soule with the body 376 Shewed by many similies 377 By what band the Soule is bound to the body ibid. The faculties of the Soule 378 Its five senses 379 The inward senses three 380 The Soule gives to the body a threefold motion 311 The facultie of reason in the Soule and wherein it excells 382 The end of its creation 383 Foure kinds of warre against the Soule 384 The Flesh wars against the Soule five wayes ibid. How the Soule comes to be diseased 548 The sicknesse of the Soule grievous many wayes 149 Many feele it not ibid. The Soule synechdochically signifieth the whole man 17â— Speaking Vide Evill-speaking and Report Spirit What need our Spiritâ— have to be sanctified â—5 In what its sanctification consisteth ibid. Eight things belong thereto 16 Why the Spirit is called the Holy Ghost 93 Why the Holy Spirit ibid. Sprinkling The meaning of that ceremonie of Sprinkling Christs bloud 22 A fourefold legall Sprinkling 22 23 c. The manifold passages of Sprinkling the Passeover opened 25 26 Statutes God hath foure Statute books 149 Foure praises of those Statutes ibid. Stone How Christ is said to be first a Stone secondly a living Stone 249 250 This Stone disallowed how and by whom 251 252 Wicked men compared to Stones in many respects 258 So the godly also ibid. Reasons why we ought to be lively Stones 259 That Christ is laid as a foundation Stone imports many things 276 A corner Stone 282 Elect and precious ibid. Strangers Who and why man is a Stranger even in five respects 3 4 The Elect are Strangers 4 And in foureteene things they should be like Strangers 4 5 The word Stranger literally and mystically taken 132 Prettie allusions from Israels being in Egypt 132 c. We should carry our selves as Strangers 364 Submission The Submission which belongs to Princes and Magistrates hath sixe things in it 425 Objections against this Submission answered 427 Suffer The markes of such as truely suffer with Christ 315 Divers wayes of Suffering 514 Christ Suffered for us in divers respects 517 518 His Sufferings were for our examples 519 Ten things to be followed by the examples of Christs Sufferings 521 Christs Sufferings 〈…〉 532 He suffered in his body and soule 533 Why he suffered on a tree 534 T TAbernacle Christ hath a fivefold Tabernacle 261 A godly man like a Tabernacle in many respects 262 Excellent uses hereof 263 Taste What will bring us unto a good Taste of Gods goodnesse 239 240 Our true Taste is seene both by the causes and effects 241 Wherein the Taste of the godly and wicked differ 242 How far the Taste of the wicked may goe 243 The uses of it 243 244 We can have but a Taste of Gods sweetnesse in this life 244 The uses of it ibid. The true causes of the want of Taste to the Word 245 When we have tasted of it we must not lose our Appetite 246 Temptation Foure sorts of it 57 Sathan tempts five wayes 58 Thirteene degrees of it ibid. c. How Sathans Temptations differ from our owne concupiscence 59 60 Comforts against Temptation 60 Twelve rules in Temptation 61 God tempts man sixe wayes 62 Seven wayes in affliction 62 63 Testimonie The Scripture is our sure Testimonie and thence how our Testaments are to be fetcht 124 125 Time Times Foure sorts of men have enquired about Times 1. The curious 2. The weake 3. The superstitious 4. The wise 83 Tradition The word is taken five waies 89 90 How many wayes children are infected by the Tradition of their fathers 142 Why those Traditions should be so infectious ibid. c. Trust. Five things pertaining to a perfect Trust 105 Nine wayes to shew our Trust 108 Truth What it is 175 What it is to obey the Truth how 176 V VAine-glory Wherein it is seene 512 Verily The word oft used in Scripture and that for three speciall causes 150 151 How many wayes we shew forth the Verilies of Christ 332 333 Why the Verilies that are in us are called Christs Verilies 334 Vertue How the word is taken in the Originall 327 Nine Vertues in Christ which we should shew forth 329 Vertue and Grace are a Christians best riches 618 Vessell The word Vessell diversly taken 642 Visit Visitation Men are said to visit diversly 412 So God also ibid. c. First in judgement 413 Secondly in mercy 414 Signes of such as he visits in mercy 415 What glorious things the day of Visitation brings forth 419 Uncleannesse Two waies contracted 25 Unitie Of Unitie in mind or judgement 674 675 Helpes thereto 676 Aggravations against discord in opinion 677 Many ill causes of
man that it makes him breake through at length all doubts and difficulties having a witnesse within himselfe even the witnesse of the spirit of adoption 9. As it procures strength to suffer adversity so as a man shall not faile or sink under crosses or wrongs For he that hath given us to beleeve in his 〈◊〉 gave â—â— also strength to suffer for him 10. Lastly as it overcomes the world that is it fortifieth a Christian against all pleasures profits carnall friends hopes feares dangers or whatsoever it is that either by inticement or inforcement the world might draw them away by Now for the second If any aske how faith doth all this I answer it doth it first as in generall it assures a Christian of Gods love and that God is his father and will love him to the end and this assurance is wrought by the knowledge and application of Gods promises and the observation of the signes of those promises in himselfe Secondly as it renewes upon every occasion a particular perswasion that God in such and such a crosse or temptation c. will for his promise and sons sake keepe and deliver him in particular For God stands upon this particular faith I will not instance only in these cases extraordinary mentioned in these Scriptures Mat. 8.13 and 9.28 Mark 5.36 and 11.23 John 4.20 but it is true also in cases ordinary A perswasion that God will help and keep us will keep us indeed For the just lives by his faith and it shall be to us according to our faith so as he that beleeveth or is so perswaded shall not be ashamed All things are possible to him that beleeveth and the true reason why many things are not obtained is because we are not perswaded they shall be obtained as for extraordinary things the same God that hath determined that miracles shall cease hath caused that kinde of perswasion to cease too Thirdly it doth it as it sets meditation and prayer aworke meditation I say as it lookes upon Christ and the former promises of God in him and prayer as it begs performance in all humility warranting hope upon that generall promise whatsoever you aske the Father in my name beleeving it you shall have it Now for the third it must greatly be pondred what kinde of faith or perswasion can effect all this This I unfold negatively and affirmatively negatively it is not a verball faith will doe it By a verball faith I meane a bare affirming that a man hath faith without all reason or discerning that inwardly there is any such thing in his soule and this abounds every where amongst the ignorant sort that take beleeving to be nothing else but to say they doe beleeve but this will availe nothing Nor is it a forced faith that will worke this by a forced faith I meane such as the faith of devils when a man is compelled to beleeve some truth not for love or desire after the truth but out of a servile disposition because he cannot tell how to deny it or object against it The devills beleeve and tremble and so doe many wicked men Nor is it a partiall faith I am driven to use these tearmes that by them I might expresse the severall humors of men by partiall faith I meane this when a man will beleeve some truthes but not all as some men will beleeve Moses but not Christ the Law but not the Gospell the truth of directions for life but not the assurance in particular by the promises in Jesus Christ and contrariwise some will beleeve Christ but not Moses they thinke the promises are true but they will never beleeve that such and such threatnings can be so God will be more mercifull Againe some men will beleeve in prosperity while they see meanes but not in adversity when they want what they desire or when their confidence may bring them into disgrace or trouble Nor is it a limiting faith that will appoint how it shall be before it bee beleeved The Jewes will beleeve but then Christ must worke wonders at their appointment The Pharises will beleeve in the Messias but then he must be such a one as they will describe many could beleeve if God will doe it by such meanes or at such times or in such measure as they could name Thomas will beleeve but then he must first see Christ but it was otherwise with Nathaniel Nor is it a dead faith that Iames speakes of that is without workes that will effect this Nor will the temporary faith doe it Lastly the wavering faith hath but little force I meane a faith that is tossed with so many fancies and so many doubts that hath a kinde of habit of inconstancy which may be found in many Christians that perhaps in the generall have a true faith my meaning is this that when we give liberty to the power of every fancy or temptation or doubts or impediments or affliction so as if any thing fall in our way that in the least measure might seeme to crosse our desires we are presently out of all heart or perswasion and usually are never setled but when nothing opposeth us this kinde of wavering and weaknesse is wonderfully scourged with want of sense and experience of Gods mighty working or at best it gives but dishonourable entertainment to the greatest meanes of God For though perhaps great mercies are greatly affected for the present yet the sense of them is instantly gone and every trifling crosse turnes the heart out of contentment and so out of perswasion too for all that is not yet had These are unstable in all their wayes But contrariwise that perswasion that is thus mighty through Gods power to keep us is a perswasion originally begotten by the word prepared by repentance witnessed by the spirit confirmed by the Sacraments renewed by prayer attended with the love of God encouraged by experience within our selves or others and continued by some seed of the word The use of all this is threefold 1. First for terror to all those that live without faith and for humiliation to all those that live without the setled assurance of faith Here men may see what by faith might be had and the need of it Now what can be the estate of such as neglect it and willingly sit downe in unbeliefe but even the condemnation hereunto belonging He that beleâ—veth not is condemned and this is the condemnation of worlds of men even their wretched sinning against faith and assurance of Gods promises This is the true reason that they dye in their sinnes this is a signe they are not of Christs sheep For if they were they would beleeve in him yea and the wretched wilfulnesse of many in confirming themselves in the neglect of assurance causeth many times these fearefull judgements that they should be given over
to such an estate as they should neither see nor understand the Lord being as it were made unwilling that they should bee converted yea this very unbeliefe may cause God to repent of his mercies and destroy men even after many singular favours bestowed upon them what shall I say if we out of this text consider the use and need of faith may not Christ wonder at our unbeliefe if still we will goe on in security Secondly we should all then be perswaded to settle about this work of faith and assurance knowing the singular worth and use of it and to this end pray unto God to shew us the greatnesse of his power in them that beleeve and withall make use of the light while we have it to walke in it that â—o the Lord may still owne us as the children of light c. Lastly it may be a great comfort to all that have gotten assurance Hee that beleeveth is in such an estate for happinesse as he needs not be ashamed no the Lord will so performe all things according to his faith that he shall never be ashamed A man need be ashamed of nothing but his unbeliefe and of every such Christian it may be said as once it was of one Blessed is she that beleeved For there shall be a performance of those things which were told her from the Lord. Vnto salvation This is the end of our preservation From the coherence and generall consideration of the words three things may be noted First converted Christians shall be saved Secondly unlesse we endure to the end all is vaine It will not profit us to be kept for a time or a long time but it must be till the very moment of salvation Thirdly here we may note a lively difference betweene a temporary faith and a justifying faith This is best at last the other is most lively when it is first hatched This is sorowfull at first but leads to joy The other is joyfull at first but leaves men in such a case as they must lye downe in sorow This is onely in such as shall be saved the other in such as may be damned note I say may may be not shall be This is a strong garrison to guard us in the evill day the other is confident till evill come and then it betrayes men This will not rest without assurance of salvation to come the other is secured with probabilities and hopes and conjectures present This is a great discerner of wants and therefore beares it selfe upon Gods power The other lookes chiefly outwards and considers not his fall till he be falling Thus in generall Vnto salvation Salvation is threefold 1. Corporeall 2. spirituall in this life or 3. eternall in heaven It is eternall salvation is here meant and so salvation properly notes the negative part of our happiness in heaven that is that there we shall be made safe that is we shall be out of the reach of Satan evill men the flesh sinne infirmity sorow paines reproach evill example discouragemeÌ„t death hell but by synecdoche it notes the whole happinesse of a Christian for ever in glory but this is named because it is easier to tell what shall not be in heaven then what shall be there The Uses are both for instruction and terror For instruction this may teach us two things first to acknowledge Gods great mercy in that hee gives us the meanes of salvation which was wont to be the sole honor of the Jewes If carnall men had such availeable meanes for earthly things how would they esteeme them how rich and great would they be secondly our hearts desire and prayer unto God should be that we might be saved even that we might have it as well as heare of it and to this end First we should shake off that naturall security and drowsie sleep that is upon our hearts especially we should not deceive our selves For many a man thinks he should be saved when he hath little reason for it Secondly wee should use all diligence to get the knowledge of heavenly things For Christ will never be salvation where he is not first light Thirdly we should be especially carefull to seek the knowledge of Gods favour in the remission of our owne sins For God giveth knowledge of salvation by remission of sinnes and to this end wee should imploy our selves in repenting us of our sins Fourthly as a singular furtherance hereunto wee should be wise in discerning the seasons fearfull to stand out the day of salvation For our repentance and assurance might be at some times speeded with singular successe whereas delay may breed either losse or difficulty Fiftly our hearts should be so set upon heaven that we should alwaies be ready to obey both present and absent working out our salvation with feare and trembling Those daring venturous bold spirits that dare live in any evill so it stare not in their faces and have not a heart fearfull of the last evill aspire not to immortality they expresse not the care or hope of heaven And as it serves for instruction so it may serve for terror and great reproof to all wicked persons that doe shift off and neglect so great salvation and frustrate the meanes of saving their owne soules Prepared Salvation is prepared five waies 1. By preordination and so it was prepared before the world was as Topheth was prepared of old for the wicked 2. By creation and so it was prepared when the Lord made of nothing that gloriâ—us place above these visible heavens 3. By the mission of Châ—ist who by his obedience and sacrifice merited for the elect this eternall salvation 4. By regeneration for so we are said in the verses before to be begotten againe to an immortall inheritance for therein the Lord breaths into us that lively hope and other immortall graces 5. And lastly by justification forgiving us all our sinnes that might keep us out of heaven and clothing us with the righteousnesse of Christ and accepting us thereupon as his adopted children in Christ. 2. Preordination is the fruit of Gods counsell Creation of Gods power regeneration of Gods word Christs mission of Gods love and justification of Christs resurrection Preordination and creation and Christs mission are past and so salvation is prepared Regeneration and justification are present and so it is preparing now there is a preparation which remaines yet and that shall be in the last time by the citation of the world by the last trump by the collection of all Nations from the foure winds of heaven after they are raised But I think this is not meant here The Use is threefold First wee should acknowledge Gods great love that thus provideth for us so long before and say with the Prophet Lord what is man that thou art so mâ—ndfull of him Secondly we should kindle our desires
him Wicked men are like spiders that can sucke poison out of the sweetest flowers Secondly this should serve for great humiliation unto all wicked men that finde themselves stopped or hindered or cast out of the way by receiving scandall into their hearts They should here take notice of it that it is a singular curse of God when God leaves a man to the liberty of admitting poysonfull objections and thereby to bee hardned against the care for his owne soule in matters of Religion Men little thinke of the fearfulnesse of such mens cases which must needs be extreamly evill either if they looke upward to see â—hat God doth expose them to this offence as a way of singular punishment or if they looke to the effect whatsoever they can say yet their poore soules in the meane time are left destitute of mercy or the profit and power of it Might some one say How can they helpe it seeing Christ is a stone of stumbling unto them It seemes they cannot avoid it Christ is a stone of stumbling not actively but passively hee doth not make them stumble but they through their ignorance walking in darknesse or through their precipitation running headlong in things or through the poyson of some beloved sin which hath altogether corrupted their taste doe fall at the doctrine of Christ or turne the precious things of Christ into poyson by reason of the venome lying in themselves Thirdly such taking offence is a judgement Weake Christians should be warned and temper themselves so as to refraine the weaknesse of being so apt to be offended at the liberty of strong Christians and to this end they should take heed of doubtfull disputations or ensnaring themselves about the use of indifferent things For though God pities them yet they are much plagued by their opinions and intanglements herein For first they sinne against their brethren by rash censure and despising them and secondly they wrong their owne soules for sometimes they are hindred in the Word and sometimes lose the benefit of the Sacraments by their ignorant scruples and sometimes they draw much trouble and molestation upon them and lastly they many times open the mouthes of wicked men to revile them and exasperate them against the good way of God To conclude therefore this use Since offence is the rod of the wicked let not godly men suffer it to rest on their lot Fourthly since wicked men by the judgement of God and their owne frowardnesse are so apt to receive offence it should teach the godly to order themselves so towards them that they give no offence unto them I say give no offence so as the fault should be in the godly but rather they should strive to overcome this frowardnesse of wicked men by all possible care both to put them to silence and by keeping them silent Now because there bee some things wherein regard must not be had of the offence of wicked men I will open this point distinctly and shew First in what things the offence of wicked men is not to be regarded Secondly in what things we must take heed we give them not offence or in what things we may be guilty of giving offence to them Thirdly what rules may be observed in our carriage which may silence wicked men or compell respect and estimation from them or at least put them to silence c. For the first if wicked men be offended for doing good wee are not to regard their offence as when the Pharisees were offended at Christ hee cared not but said Let them alone they are blind and leaders of the blind c. Matth. 15.14 And so the Apostles answered It is better to obey God than men Act. 5.29 It is better that scandall arise than that the truth should be forsaken Thus Michaiah cares not for the offence of Ahab nor Eliah and in this case Levi is not to respect father or mother brethren or children Deut. 33.9 And so though wicked men be offended wee must preach the Gospel with all plainenesse and not affect wisedome of words 1 Cor. 1.23 and wee must labour for the meate that perisheth not and must pray unto God and use religious exercises in our houses as Daniel did wee must renew Justification by our owne workes and we must suffer in a good cause and we must with strictnesse avoid the excesses of the time Now for the second Wee may be guilty of giving offence to the wicked First by scandalous and vitious life thus David gave offence Secondly by indiscretion in the manner of doing good duties as if men pray or fast or give almes to be heard or seene of men Thirdly by rash zeale as when men proclaime to the world a great deale of strictnesse in things that are not grounded upon the Word and yet are tainted openly with knowne infirmities and sinnes or when men are violent and rash censurers especially in things they commit themselves or when men neglect their calling and live inordinately and are busie-bodies under pretence of Religion or when men that have a faire dore opened to doe good by preaching the Gospel will not yeeld in some indifferent things that they may winne them as woe had beene to Paul if hee had not beene a Jew with the Jewes that hee might gaine the Jewes thereby or necessity lay upon him the preaching of the Gospel or to preach the Gospel though it were clogg'd at that time with condition of yeelding to the Jewish ceremonies 1. Cor. 9. Now for the third There are divers excellent rules that may much adorne the lives of Christians in their courage towards the wicked and so either prevent scandall or leave them without excuse themselves being judges as they will confesse in the day of visitation These things then will much advance our cause before wicked men to shew in our conversation First integrity and harmelesnesse and sound care of the practising of godlinesse Philip. 1.15 16. Secondly submission and obedience unto the King and his humane ordinances 1 Pet. 2.13 14 15. Thirdly reverence and feare when we entreate of any thing that concernes God and Religion 1 Pet. 3.16 Fourthly meeknesse of wisedome expressing a minde free from conceitednesse frowardnesse or affectation Iam. 3.13 Fifthly 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 Mat. 5.16 c. Sixthly quietnesse and peace to be shewed first in studying to be quiet and to meddle with our owne businesse secondly in making peace amongst others Matth. 5.8 Seventhly love to our enemies being ready to pray for them or doe them any good Lastly hence may bee gathered some matter of consolation for the godly For first if the Lord have kept them from taking offence he hath freed them from a great and sore spirituall judgement Secondly if the wicked should be so perverse as to take offence when hee gives none yet this
delay but with heart and readinesse finish his worke This is to seeke righteousnesse and to haste to it Esay 16.5 Amos 5.14 Thus he must observe to doe as the phrase was Deut. 5.22 Eighthly it will be a great helpe unto him if he get into the way of good men and walke with the wise sorting himselfe with discreet and sincere Christians Pro. 2.20 Ninthly he must keep his heart with all diligence for thereout commeth life He must carefully resist the beginnings of sinne within and avoid those secret and spirituall dalliances of the soule with inward corruptions and temptations and withall take heed of secret hypocrisie in suffering his heart to be absent when God is to be served Pro. 4.23 For thereby hee may lose what he worketh if his spirit be not without that guile Tenthly all that know the happinesse of a righteous life should strive to amend those defects which are found even in the better sort of people that so their life at length may answer to the end of Christs death and therefore wee should examine our selves throughly The defects and faylings found in the lives of righteous men may be referred to two heads First for either they faile in the parts of righteousnesse Secondly or in the manner of well-doing In the parts of righteousnesse there are great failings whether we respect the first or second table I will briefely touch the principall defects which are observed and complained of in Christians in both tables In the first table men faile either in the knowledge of God or in the affections to God or in the service to God First for knowledge how little do many men know of Gods praises and glory that might be knowne and how farre are many from a right conâ—eit of God when they come to thinke of him or to worship him Secondly in the most there is a great want in the exercise both of the fear of God and trust in God men have not such awfull thoughts of God as they should have nor doe they tremble so as they should at his judgements that are in the world Psal. 4.4 Heb. 2. ult Dan. 6.26 And for the trust in God men are specially faulty that they doe not commit their waies daily to God for assistance and successe in all estates resting upon him alone as they ought to doe Thirdly joying and delighting our selves in God is hardly found in any and yet no wife should take such continuall delight in her husband to solace her selfe with him as a Christian ought to doe with God Psal. 37.4 and 68.3 4. Phil. 4.4 Fourthly in the service of God there are divers defects as 1. Some neglect the private reading of the Scriptures who ought to exercise themselves therein day and night Psal. 1.2 2. In prayer some have not the gift of prayer nor seeke it and prayer for others is extremely neglected contrary to Gods expresse commandement that enjoynes us to pray one for another in many Scriptures 3. Praising of God in our discourses as becommeth his great glory in his workes where is this found and yet required at our hands and at the hands of all people and that which we should doe with a whole heart and while we live Psal. 96.6 7 8. and 63.4 and 9.1 and 67.2 4. Where is that walking with God required in Scripture Who doth alwayes set the Lord before him Where are those soliloquies betweene the soule and God Are not many content to goe weekely and monthly without speaking to God And thus of the defects concerning the first table In the second table divers things may be noted as were defective in the parts of righteousnesse as First there is a generall defect of mercy men doe exceedingly faile in that liberality to the distressed and poore servants The bowels of mercy are every-where shut up either altogether or in the neglect of many degrees and duties of mercy Secondly in many Christians there is a fearfull want of meekenesse they being guilty of daily sins of passions and worldly vexations and that many times with a kind of wilfulnesse against knowledge and conscience Thirdly the carâ—â— of life and worldlinesse doe strive and blemish the conversation of many and discover a strange defect of that contempt of the world should be in them Fourthly domesticall disorders doe even cry to heaven against many husbands for want of love and of most wives for want of obedience and of servants for want of diligence and faithfulnesse in their places And thus men faile in the parts of righteousnesse In the manner of well-doing many things are wanting first both in the generall well-doing of good duties secondly and in speciall affection to God thirdly and in the manner of Gods service In generall First zeale of good workes is exceeding defective in the most Tit. 3.14 Men shew not that willingnesse and fervency of affection should be shewed in all parts of righteousnesse men doe not lift up their hearts in Gods waies Gods commandements are usually grievous and tedious Secondly there ought to be a holy feare in the practice of their good duties 1 Pet. 3.2 which is uâ—ually wanting men doe so much trust upon themselves and doe duties with such boldnesse and neglect of their wayes whereas they should feare alwayes Pro. 28.14 Oh that meeknesse of wisedome required Iames 3.9 where is it to be found Thirdly men are not circumspect to make conscience even of the least duties as they ought and to observe to doe them even to watch for the opportunity of well-doing and to looke to the meanes of the performance of every duty and to abstaine from the very appearance of evill and to be discreet in looking to the circumstances of time place persons c. Eph. 5.15 Deut. 5.32 Fourthly there is great want of moderation in Christians for either they are just over-much in conceiving too highly of themselves for what they doe or else they are wicked over-much in thinking too vilely of their workes Eccles. 7. Fiftly men are strangely negligent in the growth of grace and knowledge men stand still and doe not prosper and strive to increase in every good gift as they ought 2 Pet. 3.18 Many graces are not strengthened and many workes are not finished Secondly in mens affections to God how are men defective Where is he that loves the Lord with all his heart and all his might and all his soule Deut. 30.6 and 6.3 Thirdly in Gods worship these things are in many wanting 1. Reverence and that holy feare which should be shewed when we appeare before the Lord Heb. 12.28 2. Men usually forget to doe all worship in the Name of Christ Colos. 3.17 3. The care of praising of God that is of looking to Gods acceptation in all service is much forgotten Heb. 12.28 4. The desire of unity and consent in judgement among our selves when we worship God is miserably neglected and rejected by divers wilfull Christians Zeph.
3.9 Phil. 2.2 3. 5. Men miserably neglect thankfulnesse to God for the good they receive daily from his mercies Col. 3.17 6. Many faile publikely and shamefully in want of care to come time enough to Gods service Zech. 8.21 Esay 60.8 In these things Christians should be admonished to mind their wayes and their workes and to strive to walke as becommeth the Gospel and the death of Christ that they may hold fast the light of the truth and shew out better the glory of a Christian life And thus of living to righteousnesse Now followes the third forme of speech By whose stripes we are healed The healing of our sicknesses is reckoned as another fruit of the Passion of Christ or else it is the same with the former exprest in other words These words then are borrowed from the Prophet Esay ch 53.5 who doth chiefely understand the spirituall healing of our soules of our sins as the coherence shewes in the Prophet but yet the Evangelist saith Mat. 8.17 and understands of the healing of our bodies also And therefore I consider of the death of Christ both in respect of soule and body And first as this healing is referred to the soule divers Doctrines may be observed Doct. 1. The soules of all men are diseased by nature even the very soules of the Elect are so till they be healed by Christ. The soule is diseased divers wayes especially by sorrowes and sins it is the disease by sin is here meant Quest. It would be inquired how the soule comes to be sick of these diseases and why sin is called sicknesse in the soule Ans. This spirituall sicknesse comes into the soule by propagation Adam hath infected all his posterity and every man hath increased the diseases of his nature by his owne wilfull transgressions Now sin is called sicknesse because it doth worke that upon the soule which sicknesse doth upon the body for sin hath weakned the strength of the soule in all the faculties of it which all men may discerne and observe in themselves by nature Besides it causeth spottednesse and deformity in the soule as sicknesse doth in the body and therefore sin was likened to the leprosie in the Law Further it often causeth pain and torment in the soule as wounds and diseases do in the body for there is no peace to the wicked especially when God fighteth against them with his terrours Besides it will cause the death of the soule as sicknesse will of the body if it be not helped and so men are said to be dead in sins Use. The Use may be to shew the fearfull negligence of worlds of people that are exceeding carefull to help their bodies to health but never think of the poore soule that lieth lamentably full of diseases And withall it shewes that all wicked men are men of ill natures because their dispositions are all diseased though there be degrees of ill nature or of this evill in men natures as there is difference of sicknesses in mens bodies And godly men should be compassionate when they see the grievous diseases in the natures and lives of other men remembering that they also were by nature subject to the same diseases as well as they Doct. 2. The diseases in the soules of men by nature are very grievous which is here also implied in that God was faine to send his owne Son to help and heale us Now that the diseases of mens soules are so grievous may appeare many wayes First because such a multitude of men are infected not some one person in the whole world in the body of mankind not on some part but from the crowne of the head to the soale 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 sicke Secondly because the soule of man by nature is sicke of a multitude of diseases at once for even sin is a sicknesse and so our sicknesses are innumerable because our sins are so And hence it is that in Scripture so many metaphors are used to expresse the sicknesse of the soule as leprosie wounds plagues poyson gall c. Thirdly because the disease lieth in the soule it selfe Of diseases those are most mortall that get into the spirits and doe most enfeeble man how much more when it is in the soule Fourthly because in respect of our selves our sins or our diseases are incurable we can give our selves no remedy that can help us Ier. 30. Fiftly because in the Colledge of spirituall Physicians there is scarce one of a thousand that can help the poore soule out of these diseases Iob 33. Sixtly because there be but certaine seasons onely 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 dayes of salvation and men must not harden their hearts while it is called To day Use. The Use should be to awaken wicked men to a serious consideration of their danger and at length to thinke of helpe for their soules being thus diseased as they would doe for their bodies if they were desperately sicke Ob. We feele no such diseases in our soules Sol. First wicked men have a kinde of spirituall lethargie upon them and so are in grievous danger but by reason of their spirituall sleepinesse they feele it not Secondly though they feele not their diseases now they shall doe hereafter and then thinke what a paine it will be unto them when God awakens them whether they will or no. It may be it will be in this life as it was with Cain and Iudas and then a wounded spirit will ake so who can beare it Thirdly the matter is not altogether so easie with wicked men as they pretend fâ—r they doe feele so much as may shew they are very sicke Sometimes they feele their consciences galling and paining them at the very heart for the time and what are the passions and perturbations of their soules but as so many fits ofâ—a Feaver And that they are grievously sicke may appeare by the want of their spirituall senses they can hardly see or heare any thing Besides they may know they are sicke by the potions of afflictions which God gives them who doth nothing in vaine Doct. 3. That in Christ the diseases of our soules may be healed Esay 53.5 Mal. 4.2 Luke 4.18 He is a sure Physician for our soules God hath undertaken it that he will cure and heale us he challengeth it as a glory to himselfe which he executes by Christ Iob 5.17 18. Deut. 32.39 Now in as much as our diseases may be healed by Christ and that he is our Physician appointed by God we may gather many arguments of great comfort even from hence that he is the Physician First because