alike no nor of all good alike in the measure of manifestation nor hath it an opennes in vnaduised communicating of secrets to all nor a lightnesse of familiarity in contracting an inward friendship without due respect of the disposition and conuersation of the parties Thus of kindnesse Math. 11.29 Rom. 12.16 1 Pet. 5.5 Humblenesse of mind I shall not need to shew that humilitie or this humblenesse of mind is required For it is plaine in the text but rather I would consider what it is What humblenesse of mind is negatiuely and affirmatiuely Esay 5.7.10 and then make vse of it And first I consider of it negatiuely by shewing what it is not It is not sillinesse arising out of the ignorance of a mans place or gifts nor is it any carelesse disregard of a mans selfe nor euery abasing of a mans selfe for wicked men to compasse their ends can humble themselues to hell p Nor is it a will-worship when a man by voluntary religion layeth hard things vpon his body thus it was no humilitie to forbeare toucing tasting handling or vpon pretence of vnworthinesse to imploy the Kings sonne to bring in mediation of Angels or Saints as inferiours in the court q 18.23 Nor is it complementall curtesie for wee see that may be in greater exactnesse in men and yet monstrous pride and malice belodged in mens hearts Nor is it any counterfet submissiuenesse as when some men scorne to refuse offices and yet fret afterward when they go without them or else refuse of purpose to be the more importuned Nor is it humblenesse of mind to be with fretting complaining of our wants out of emulation of others nor is it onely to be humbled for humiliation and humilitie differ Now that the nature of this grace may be found out we must consider that vsually it is begotten in a man by the power of the word and followes the breaking of the heart by mortification and declares it selfe both inwardly and outwardly Inwardly humblenesse of minde hath in it a sight and sense and digested opinion of our owne great vnworthinesse and is nor easily stirred to great thoughts with vaine applauses It hath in it a tender sense of tentations a hatred of hypocrisie and a willingnesse to suffer afflictions and a contentation in some measure in what estate soeuer it pleaseth God to bring a man to Outwardly it expresseth it selfe both towards God and men towards God it keepes a man lowly in the vse of the meanes and hath a continued feare and awfull sense of Gods presence Å¿ Mich. 6.8 and stands not at it to bee accounted vile for the seruice of God t 2 Sam. 6.22 In carriage towards men it is not affected in words or gestures it is not censorious nor arrogant u Psal 131.1.2.3 nor contentious * Phil. 2.3 It desires not open and publike places it is not swelled with praises nor it affects not the vaine praises of it selfe but contrariwise it makes a man go before in giuing honour and not to thinke much to equall himselfe with them of the lower sort x Rom. 12. reioycing in the loue of a poore Christian as well as of a great man It will make a man subiect to and thankfull for admonitions and willing to embrace the truth though it be found in the possession of others Finally it is ioyfull vpon the doing of any good and thankfull for lesser fauours Vse The vse is as for humiliation vnder the sense of our wants in expressing the practise of this grace so for instruction to teach vs to labour after it as a most praise-worthy vertue we should seeke lowlinesse as the Prophet speakes y Zeph. 2.3 Motiues And to this ende wee should contemplate of the motiues hereunto For humilitie is one of the graces we are especially charged to imitate in Christ z Mat. 11 29 It is a grace that God highly accounts of he holds vs worthy of our vocation if hee may see this in vs a Eph. 4.1.2 the Lord himselfe will in his speciall reuiuing presence dwell in the contrite and humble soule b Isa 57.15 Psalm 34.18 He will not despise their prayers c Psal 102 7. Wisdome is with the lowly d Pro. 11.3 The Lord will heale them and create the fruit of the lippes to be peace e Esay 57.15.19 Howsoeuer it may go with the humble otherwise yet the Lord will be sure to giue grace to the humble f 1 Pet. 5.5.6 Lastly humilitie goeth before honor the Lord will exalt vs if we abase our selues and we are most precious in his eies when we are most vile in our owne eies And contrariwise this may shew vs the hatefulnesse of pride c. the more the Lord stands vpon humblenes of minde the more it imports he abhorres pride And that the nature and praise of true humility may the better appeare it will not be amisse to set out the sorts of Pride Generally pride is expressed either in things that concerne God or in things that concerne man In the things that concerne God The sorts of pride there is the pride of the Atheist whereby he striues to remoue the sense of the being of God And the pride of the Hereticke when he assaults the attributes of God or his persons And the pride of the Papist who will claime by his merits And the pride of the Curious who will search into things not reuealed And the pride of the Persecutor who will pursue by slanders or violence the power of Gods ordinances And the pride of the Impenitent that dare liue and die in his sinnes without care of Gods threatnings And towards men pride is discouered diuers waies as by oppugning the fame of the best men by the singularitie of conceit of worth aboue others either for place or gifts by bragging and boasting by vaine ioyes by new fanglenesse in apparell by striuing for offices and highest places yea there is a spirituall pride in euery grace and holinesse Now contrarie hereunto is that humilitie God requires in this place And thus of humblenesse of minde Meekenesse Christian meekenesse hath in it as I conceiue these things What Christian meeknes hath in it First a quietnesse of heart in the freedome from passion by which one is slow to anger and not easily prouoked Secondly a teachablenesse and tractablenesse or being easie to be perswaded g Esay 11. Iam. 3.17 Thirdly a childelike confidence in Gods care and prouidence becomming in that respect a as little childe h Math. 18. Fourthly it is not swelled with prosperitie Fiftly it thinkes not much of the yoke of Christ i Mat. 11.30 In what measure a man is truly meeke in the same measure he accounts Gods seruice a reasonable and easie seruice Sixtly in conuersing it hath two principall properties the first is feare k 1 Pet. 3.2.3 as it is opposed vnto boldnesse conceitednesse
the operation of God Quest But how may our faith be supported in beleeuing those things shadowed out in baptisme Answ Two waies First if we consider Gods operation Secondly if we consider Christs resurrection This is the briefe order and dependance of this verse so that here he intreats of baptisme both by the effects and by the causes the effects are spirituall buriall and spirituall resurrection the causes are three faith the operation of God and the resurrection of Iesus Christ Buried together with him Three things may be here noted 1. the buriall of Christ 2. the buriall of the Christian 3. the vnion of both For the first that Christ was buried was storied by the Euangelist a Ioh. 19. and fore-signified by Ionas as a type b Mat. 12.39 40 and fore-prophecied of by Esay the Prophet c Esay 53.9 he was buried in Ierusalem the place where the dying sacrifices had giuen warning of his death but it was without the Citie both to answer the type Leuit. 16. and to signifie that his sufferings belonged to Gentiles as well as to Iewes He was buried in Caluarie the place commonly appointed for condemned men and not in Hebron where some thinke Adam was buried to note that his death was to be auaileable for the condemned men of Adam as well as for Adam himselfe He was buried in another mans graue to signifie that he died for other mens sinnes Now for the second viz. the buriall of Christians they may be said to be buried euen whiles they liue for the buriall of the body he cannot meane here in diuers respects 1. In respect of disgrace and reproch the throats of wicked men are often an open sepulchre d Psal 5. into which if the names of the godly fall they are buried for the extremitie of disgrace and reproch with which they couer them 2. In respect of abnegation or the deniall of the loue and care for earthly things and so we are buried to the world when like dead men we care not for it but deuote our selues to the contemplation of heauenly things 3. In respect of mortification of our sinnes the scripture by diuers metaphors expresseth the diuers degrees of mortification For first there is the wounding of sinne when the sinner is pricked with remorse by the law Secondly the condemning of sinne when the sinner keeping a spirituall assise doth examine confesse and iudge himselfe guilty before the Lord. Thirdly the crucifying of sinnes when the sinner racks his owne soule by godly sorrow driuing in the nailes of Gods threatnings with acknowledgment of his owne deserts and restraining his flesh through a spirituall reuenge not caring to expose himselfe to the shame of the world so that in Christ he may finde atonement for his sinnes Fourthly the killing of sinne when the sinner puts off the bodie of sinnes and forsaketh his euill waies Now then after this followeth the last degree and that is here the buriall of sinnes Of the buriall of sinne Certainely there remaines euen after true repentance in the very godly a great deale of hidden corruption of nature inward wandrings distractiōs after the world sudden euill propositions against God or his word or prouidence or presence or promises or people impatience secret pride and somtimes hypocrisie a frequent rebellion within against good duties vnthankfulnes frequent omissions either of holy duties or the care of the power of them hastines or anger impure desires thoughts of reuenge besides a great deale of disorder he may finde in himselfe both at home and abroad Now it is not enough nor may he rest in the former repentance but he must proceed euen to the remouing of these remainders of corruption death commonly ariseth out of the disease of some one part but buriall couers all The worke of reformation and repentance many times begins at the care of some few principall sinnes but we must neuer be quiet till we burie the whole old man with his works so that in one sense the buriall of sinnes is nothing else but the progresfe of mortification Againe after we haue forsaken our sinnes to burie them is to keep a diligent watch ouer our nature and to take downe our flesh yea sometimes with refraining of lawfull delights or pleasures Further the buriall of sinne it may import our care after we haue left our sinnes to remoue them out of sight both out of Gods sight by suing out our pardon and out of the sight of our consciences by quieting them in the application of the bloud of Christ and the promises of grace and out of the sight of others so farre as our sinnes were scandalous also by shewing forth our repentance and care to auoide all appearance and occasions of like sinning Their priuiledges that haue attained to the buriall of sinne Great is the glory and happinesse of Christians that haue attained to this buriall of sinne for these serue God in a neere acquaintance with him these haue ouercome the world these can stand before death and iudgement vnapalled these are mighty in the power of Gods ordinance these know the secrets of the kingdome of God these are without the reach of the Law and feele not the sting of crosses these are had in singular honour with God and the holy Angels of heauen and the prouidence of God is vsually eminent towards these Now for the third might some one say what hath the Christians buriall to doe with Christ How our spirituall buriall depends vpon Christ how is there any relation betweene them Ans Our spirituall buriall in the progresse of mortification depends vpon Christ diuers waies 1. In that he hath required and made gracious promises to it 2. In that the efficacie of the meanes by which it is wrought comes from Christ 3. In that it is accepted of God onely for Christ and through his intercession 4. In respect of example he was buried as well as we But chiefly in respect of vertue our buriall of sinne is wrought by a vertue arising from Christs buriall in the graue The Vses of all this followes First for information here we may see how God stands vpon mortification Vses The state of such as neglect mortification and that men must not thinke alwaies they haue done inough when they haue left their faults and withall we may see how dangerous a course they take that so soone giue ouer the exercises of mortification for by this meanes we cause the old sinnes many times to breake out againe and their consolations are small and seldom crosses daily trouble them and the heart is often grieued and griped with feare and terrible doubts or else they are quickly ouergrowne with a spirit of slumber Secondly for instruction to be carefull to burie our sinnes but here take heede of the dissimilitude Dissimilitude in tvvo things for in some things the comparison cannot hold as here in two things for first when we burie the bodies
men wilfully imbrace fancies superstitions in opinion especially in such things as they neither doe nor can vnderstand and such is the ignorance here condemned Doct. But the maine doctrine is That it is a great sinne and a hatefull vice to be rash and aduenturous to venture vpon opinions in matters of Religion either that concerne worship or practice where men are not first well informed in iudgment by true grounds of knowledge Hence men are aduiced to take heed how they heare and to trie the spirits and to be wise to sobrietie h Rom. 12.3 and to beware of fables i 2 Tim. 2.16.23 4 3.4 1 Tim. 1.4 4.6.7 6.20 Tit. 1.14 3.9 2 Pet. 1.16 This condemnes the strange coyning of opinions without all warrant of the word in the Papists that so confidently tell vs of the roomes in hell and of the Queene of heauen and how many orders there be of Angels c. And withall it may restraine such as professe the feare of God and reformation of life to be well aduised in their opinions and not pitch resolutely vpon opinions in things the word doth not warrant Blinde zeale hath no more allowance then superstition hath to coine opinions to tye mens consciences withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aduancing himselfe The word signifieth to take possession and to go proudly and to search hidden things with deepe insight as it is here applied it may note in their sinne three things 1. A deepe insight or out-reaching into a thing beyond ordinary knowledge 2. A mighty approbation or very possessing of a mans selfe in a peculiar content arising from his owne inuention 3. An externall aduancing or vaine-glorious priding of a mans selfe in his fancie There is a strange corruption in the nature of all sorts of men a secret inclination to deuices and reaches both in opinion and life the Scripture giues warning of the doctrines of men k Matth. 15.9 of opposition of science l 1 Tim. 6.20 of the deepnesse of Satan m Reu. 2.24 of transformation in euill Ministers into Ministers of light n 2 Cor. 11.14 c. And thus are men in their practise though they commit the same foule euils they condemne in others yet they haue such deuices with which they please themselues that they are called counsels o Psal 5.10 and they are said to seeke deepe to hide their counsels c. They haue their turning of deuices p Esay 29.15 Euery man almost thinkes he hath some conceit which others haue not c. such as these Either they may doe it though others might not or the manner is different or the issues will not be alike or he will repent at such a time when he hath tried so farre or he will make amends or it shall not be knowne or God is mercifull or his fault is not so great as others or the Scripture doth not condemne it in expresse words These and such like conceits in themselues are dull and sillie But where the loue of sinne hath warmed the heart and the deuill hath put life into them it is incredible to conceiue how miserably pertinacious men will shew themselues to be and so doe men approue of their owne deuices that vsually there is no error or sinne so vile but men can blesse themselues against any terror or threatning and if men finde their deuices to haue any entertainment they will aduance themselues wonderfully and not only swell in great thoughts of themselues but outwardly vaine-glory will ouer-spreade their carriage words and actions The consideration hereof should teach vs to trust more in God and lesse in men q Psal 92.8.9 and to labour for plainenesse of heart and simplicitie r Prou. 12.5 21.8 and to long to heare God speake and shew vs the secrets of his wisdome Å¿ Iob 11.5.6 and to suspect our selues when wee feele a selfe-liking or an inclination to boast of our deuice especially wee should pray that the Lord would keepe vs from desire of vaine-glory t and accordingly we should endeuour to doe nothing through strife or vaine-glory u but rather set our glory and boasting in knowing God * and in the crosse of Christ x and in the hope of the glory of the sonnes of God y daily examining our selues and prouing our owne workes lest we thinke our selues something when we are nothing z Thus of their ignorance Rashly puffed vp These words are a taxation of their swelling pride described 1. by the nature of it puffed vp 2. by the effect in vaine or rashly 3. by the cause in the minde of their flesh Puffed vp What is pride but a winde a winde to fill and a winde to torment Men may bee spiritually swelled both in life and opinion There is a swelling for abundance of riches a there is a swelling behauiour in mens carriages b there is a swelling in sinne but here is a swelling for opinionsc. Oh that we could learne to abhorre pride and swelling by considering how much the Lord abhorres it as many Scriptures shew Prouerb 8 13. and 16.5.19 Iob 40 6. Hab. 2.5 Mal. 4.1 and many such like Oh that we could be in loue with a meeke and quiet spirit in the hid man of the heart But let vs obserue the effects of pride Rashly The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifies either rashly or in vaine Sure it is a great fault to be rash light sudden in opinion or practise It is a great fault to be rash in reprouing in praising in dispraising or taking or mistaking doctrine in iudging or censuring and we should pray that the Lord would giue vs a staied spirit and a minde not easily hurried into distemper Pride is in vaine in three respeâ—ts If we reade it in vaine it notes fitly that pride alwayes is in vaine In vaine I say first in respect of God who resisteth it Iam. 4.7 Luk. 1.51 Secondly in respect of other men who will not regard it Prou. 11.2 Psal 101.5 Thirdly in respect of themselues who inherit nothing by it but follie Prouerb 14.18 1 Tim. 6.4 Our hearts desire then should be that the Lord would hide our pride and mortifie our naturall corruption herein In the minde of the flesh Here hee shewes whence all this stuffe and swelling comes it came from the minde of the flesh euen from the fairest part of the soule The minde of the flesh is that acumen that sharpnesse of wit that perspicacie that is in men and so we may see that wit sharpnes of vnderstanding carnall reason is in vaine whatsoeuer men sauour of themselues a meere puffe of winde a very vanitie whether it be in opinion or in life the very wisdome of the flesh is enmitie with God our owne very mindes are so defiled and corrupt Which should teach vs to gird vp the loynes of our mindes and restraine that selfe-conceit might arise from the pride of
our portion euen in this life all other things are but cast vpon vs as additaments The second may bee taken from the disability of earthly things For first they cannot so much as fill or satisfie a mans heart 2. They cannot fence a man against any of the trials of God when the houre of tentation comes n Reu. 3.10 3. They cannot all of them redeeme one soule o Psal 49. The third reason may bee taken from the inconueniences that follow the loue of earthly things For first the cares of the world choake the word that it can neuer prosper p Matth. 13. 2. They breede excuses and shifts in mans mindes and alienate by degrees a mans heart from the vse of the meanes q Luk 14.17 3. To seeke after the world is to sorrow after the world for to the most the world is a cause of much sorrow and vexation 4. The amity of the world as the Apostle saith is the enmitie of God r Iam. 4.4 1 Ioh. 2.15 and that both actiuely and passiuely for it both makes vs hate God and it makes God hate vs. Fiftly the lust after worldly things fils the world with corruptions and sinnes Å¿ 2 Pet. 1.4 Sixtly these earthly things thus sinisterly affected may one day witnesse against vs t Iam. 5.1 c. Seuenthly many a man is damned and gone to hell for minding earthly things u Phil. 3.18 The fourth reason may bee taken from the soueraignty that God hath ouer all earthly things and the power hee hath giuen to Christ ouer them * Psal 24.1 Matt. 28.18 now why should wee turmoyle our selues with care about these seeing they are in Gods hand in Christ to haue them and dispose of them as may bee for his glory and our good The fifth reason may be taken from the basenesse of the nature of all these things for they are not onely on the earth but of the earth and if they bee compared vnto the soule of man for which wee ought cheefely to prouide the whole world is not worth one soule which may appeare both by the price of a soule and the disproportion betweene the gaines of the world and the losse of one soule Matth. 16. it is no profit to winne the whole world and lose a mans owne soule and besides if the whole world layd on one heape would haue beene a sufficient sacrifice for the redemption of the soule the Lord Iesus would neuer haue abased himselfe to such a suretiship But because there could not be found neither in heauen nor earth any other name or nature by which wee could be saued therefore hee humbled himselfe Phil. 2. and tooke vpon him the forme of a seruant and was obedient vnto the death euen the death of the crosse The sixt reason may bee taken from the example of the Lords Worthies who in all ages haue beene tried with all kinde of trials Heb. 11. and wandred vp and downe in sheepe-skinnes and goat-skinnes being destitute afflicted and tormented wandring vp and downe in wildernesses mountaines and dennes and caues of the earth whom the world was not worthy of all these seeking another country and willingly professing that they expected no abiding place heere Seuenthly it is somewhat to perswade vs that our Sauiour Christ professeth of purpose to hinder and interrupt our rest and ease in the vse of those things when hee saith that hee came not to send peace as knowing that much peace and liking of earthly things was vnprofitable for vs. Lastly we may bee mooued by the consideration of the fleeting condition of all earthly things riches haue wings x Prou. and the fashion of this world passeth away y 1 Cor. 7.31 1 Joh. 2.17 yea heauen and earth shall passe the earth with the workes therof shall be burnt vp z 2 Pet. 3.10 But that we may be the more deepely affected with the contempt of the world I will further adde these reasons 1. Of Salomon the wisest of all sinfull men 2. Of Christ the wisest of all men Salomon in his booke of Ecclesiastes is exceeding plentifull and indeede not without cause Salomons reasons against the loue of earthly things for such is the strength of the rooted loue of earthly things in many men that they had neede to bee encountred with an armie of reasons and if I single out some of the cheefest out of diuers chapters I hope it will appeare tedious to none but such as will heare no reason In the first chapter among other things these may bee noted 1. That after a man hath trauelled to get what hee can how small a portion in comparison of the whole hath hee atchieued so as hee may say to himselfe when hee hath done What now remaineth to mee of all my trauell which I haue suffered vnder the sunne a Eccl. 1.3 2. If a man could get neuer so much yet hee cannot liue to enioy it long For the elements of which man was made are more durable then man himselfe for one generation passeth and another commeth but the earth remaineth still b v. 4.5.6 The like may be shewed of the aire and water 3. All things are full of labour no man can vtter it c v. 8. And certainly many times earthly things gained answer not the labor spent about them 4. Earthly things possessed will not satisfie The eye will not bee satisfied with seeing nor the eare with hearing d v. 8. 5. A man can compasse nothing that is new for there is nothing new vnder the sunne e v. 9 10. Is there any thing of which one may say behold this is new and neuer was before they haue beene already in the olde time that was before vs. 6. The Lord in wonderfull wisdome and righteousnesse permits in the nature of man those cares that they may bee trauels to humble and breake the heart of man f v. 13. 7. The best of these will not make a crooked thing straight g v. 15. they wil not mend the peruerse manners of men a man may bee and continue vicious for all these things or for ought they will doe vnto him In the second chapter wee may obserue these reasons First let a man procure vnto himselfe the fullest and fairest vse of all sorts of earthly things pleasure Ch. 2.1 12. laughter great houses gardens orchards waters fruit-trees woods seruants cattell siluer and gold treasures and musicke yet all these will not deliuer a man from satiety loathing and vexation of spirit So as hee may truely say there is no profit in them 2. In these things there is one condition to all it befalleth to the wise man as it doth to the foole h v. 14.15 3. Let a man excell neuer so much yet within a short time all will bee forgotten For all that that now is in the dayes to come shall all bee forgotten i v. 16. Fourthly when
his mercy is aboue all his workes g Luk. 6.33 Psal 86. yea hee is Father of all mercies h 2 Cor. 1.3 Mercy will proue that wee are righteous i Psal 37.21 and blessed k Mich. 5.7 and that the loue of God is in vs l 1 Ioh. 3.17 and that our profession of religion is sincere m Iam. 1.27 and that our knowledge is from aboue n Iam. 3.17 and that wee are true neighbours and the right Samaritans God wonderfully accepts of mercie aboue many other things o Mich. 6 8. Hos 6 5. and accounts what is that way done to be done as it were to himselfe p Pro. 14.31 19.17 Besides what is mercifully bestowed is safest kept the surest chest to keepe our goods in is the bosome of the poore the house of the widdow and the mouthes of the orphanes What shall I say mercy rewards our owne soules q Pro. 11.17 assures vs of forgiuenesse of sinnes r Pro. 16.6 makes the heart cheerefull and stedfast ſ 1 Cor. 15.58 It shewes vs life righteousnesse and glory t Pro. 21.21 and we shall reape after the measure of mercies both in this life and at the last day u Hos 10.12 Rules in shewing mercy Onely in shewing mercy we must looke to diuers rules it must bee holy mercy not foolish pitty as magistrates must not spare where God will punish for this is euery where a monstrous wickednesse in carelesse magistrates vnder the pretence of mercy they spare the punishment of drunkenesse whoredome but especially bloud and the prophanation of the Sabbath It is a wonder that many Magistrates should euer go to heauen they are guiltie of so much bloud and wickednesse by not executing the Iudgement of God and the King vpon such villanies And it is not mercie vnder pretence of house-keeping to entertaine disordered persons swaggerers drunkards swearers gamesters and the like he that will shew mercy must haue a good eye * Pro. 22.9 to consider where and to whom and how he shewes mercy the true mercifull man doth measure his affaires by iudgement x Psal 112.5 2. Thy mercy must be speedy mercie thou must not say go and come againe to morow if thou canst doe it now y Pro. 3.28 3. It must be of goods well gotten God hates robbery for burnt offering z Esay 62.8 4. We must looke to our ends for that mercy is lost that is shewed to win the praise of men or for any other carnall respect 2. The consideration of the doctrine of mercy may serue for the great reproofe of the want of mercy in men and that monstrous vnmercifulnes that euery where abounds amongst men we may complaine that mercifull men are perished or if mercy get into the hearts of some it is like the morning dew it is quickly dried vp But the world is full of vsurie and crueltie and oppression the world hath almost as many wild beasts monsters as it hath Land-lords in diuers places And shall nothing be said thinke we in the day of Christ to vnmercifull ministers and Church Gouernors also Oh the bloud-guiltines of many monsters rather then Ministers that feed not or not with wholesome food the soules of the people And is there not tithing of Mint and Cummin and Annis while the waightier things of the Law are let alone It is no mercy to spare idle and scandalous and Idoll-shepheards What should I speak of particulars there is vnmercifulnesse euen in the lender there is no borrowing vnlesse thou wilt be a seruant to him that lendeth a Pro. 22.7 Oh what summes of money are spent vpon haukes houndes cockes beares players whores for I may well ioyne them together gaming drinking apparell feasting c. which should be profitably spent vpon the necessities of the poore But let men repent of their vnmercifulnesse for the curse of God is vpon them b Pro. 14.21 and 20.21 and the Lord takes the wrong as done vnto himselfe c Pro. 14.31 their cry shall not bee heard d Pro. 21.13 nor their fasting nor sacrifice accepted e Esay 5.8 Hos 6.5 and God will spoile their soules f Pro. 22.23 and iudgement mercilesse shall be to them that shew no mercy g Iam. 2.13 Thirdly this doctrine is exceeding comfortable too for here is implied great comfort to all Gods children for if God require such tender mercy in me he will certainely shew mercy himselfe And againe poore men may be much incouraged to consider how carefull God is of them and how much mercy he requires to be shewed them yea it is a comfort to them if they bee godly poore that there being so many kinds of mercy they may shew mercy themselues euen to their richest benefactors by spirituall mercy And this also must needes be comfortable to mercifull men for as God requires mercy so it is sure he will reward mercy h Psal 112.4 Esay 58.7 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True Christian curtesie Thus of mercy Kindnesse The word is curtesie or goodnes comitas It is sure the Lord requires this Christian curtesie or goodnesse of disposition and carriage in euery conuert i Eph. 4.32 Gal. 5.22 and kindnesse is one of the things wee should approoue our selues by k 2 Cor. 6.6 Now Christian curtesie or goodnesse hath in it these things 1. It salutes willingly l 1 Pet. 5.14 Ruth 2.4 Iud. 6.12 Math. 11.14 2. It is faire and amiable in conuersing not harsh sullen crabbed intractable clownish desperate scornefull hard to please churlish or stately 3. In matters of offence it is easie to be intreated kind to enemies it qualifies the speeches of the angry with good interpretations sometimes it yeelds to their affections it will sometimes part with right for peace sake it will forgiue m Iam. 3.17 Luk. 6.35 Ephes 4.32 4. In the praises or happinesse of others it is without enuy 5. It is easie to liberalitie n 1 Pet. 2.5 Rom. 2.4 Vse and preuents 6. It loues brotherly fellowship The vse may be both to humble and to teach Certainely the failings of the best of vs may much abase vs and the knowledge of it that God requires it should teach vs to make conscience of it by praier and holy striuing with our natures to endeauour to expresse this fairenesse and kinde conuersing since religion requires curtesie as well as piety wee should labour to be vnrebukeable therein also especially we should put on this vertue in vsing meanes to winne others to the truth Here also we may see the vanity of their aspersion that say religion will make men stoicall and vnciuill Yet least any should mistake What curtesie hath not in it we must know that curtesie hath not in it the honouring of euill men or the reioycing at the euills of any man or a promiscuous respect of all both good and bad
of the name of Christ aboue all others are exactly to looke to themselues to euery word and euery deede 1. Because they are neerer the courts of the great King they liue alwaies in the presence chamber 2. Because God hath bestowed vpon them more blessings and therefore as he giues more wages requires more worke 3. Because they are more obserued then any other A loose word is more noted in them then execrable blasphemy in others they are more talked of for seeing a vaine sight then others for haunting of leud playes 4. Because their hearts are made pure by the bloud of Christ and fine white linnen is sooner and deeper stained then course ragges 5. They are trusted with more glorious riches A little sinne in them much grieues Gods spirit whereas a great sinne troubles not a wicked man that hath no spirit of God in him 6. They are sure to haue a recompence of reward for euery good worde and worke and therefore to further their owne reckoning and glorie should bee aboundant in the worke of the Lord. Vse therefore to quicken vs to a desire to walke precisely circumspectly exactly Ephes 5.15 striuing to redeeme the time that hath been lost in the seruice of sinne and the world Giuing thankes to God euen the Father by him These words are diuersly considered Some thinke the former words are an explication of these as if he should say be carefull in all things to glorifie God for this is right thanking of God when men do not only praise God in words but in obedience Some thinke in these words is lodged a reason of the former as if he should say glorfie God in all your actions and seeke to God by praier in the name of Christ and ye shall bee sure of singular blessings and grace and comforts from God and in the assurance thereof when ye prouide to pray or practise prouide thankes ready also for God will not faile in the successe Some thinke these words to be an inlarging of the former rule by wishing them whatsoeuer fals out to be thankefull so as neither prosperitie puffe them vp nor aduersitie deiect them but I take it to be a distinct rule from the former and so heere is to be noted 1. The dutie required viz. Giue thankes 2. The explication of it 1. By the obiect to God euen the Father 2. By the efficient cause by him Giuing thankes Concerning our thankfulnesse to God I consider Why. 1. the necessitie oâ— it God will not dispense with it therefore in Ephes 5.20 the former rule being omitted this is specially vrged and 1 Thess 5.18 this is charged vpon vs as the will of God in Christ Iesus Secondly For vvhat for what wee must giue thankes viz. for Christ as the fountaine of all fauour Eucharist hence the Sacrament ordained to that end for all the comforts of Gods election and loue for all graces and meanes of grace coher for our libertie in Christ euen vnto outward things Å¿ 1 Cor. 10.30 for any successe or victorie ouer our corruptions of nature t Rom. 7 25. in short for all things whatsoeuer u 2 Cor. 4.15 1 Thess 5.18 Hovv 1 Cor. 14.16 3. How viz not like the Pharisie with pride of heart and selfe-liking with opinion of merit or with ostentation but with obseruation of 4. rules 1. If we blesse we must blesse in the spirit i. with vnderstanding and feeling in our hearts 2. When we giue thankes we should doe it with such tendernesse that our praises should awake the graces of Gods spirit to make them get life and grow Our praises should stirre vp faith in Gods promise loue to Gods glory feare of Gods presence hatred of our sinnes ioy in the holy Ghost * 2 Cor. 4.15 3. With a deepe sense of our owne vnworthinesse and thus the 24 Elders are said to cast downe their crownes and fall on their face when they praised God Reu. 4.9 10. and 7.12 Luk. 17.4 By all meanes We must praise God by Psalmes praier celebration of the Sacrament workes of mercy and obedience Hovv long 4. How long That is answered Eph. 5.20 Reuel 7.12 Alwayes If wee must pray alwayes then wee must praise alwayes wee may no more neglect thanksgiuing then praier Nay when praier shall cease because all mortall infirmities and wants shall cease yet thanksgiuing must goe with vs within the vaile and liue with vs for euer in heauen Vse 1. To inflame vs to the holy practise of thankfulnesse daily and alwayes watching hereunto preseruing sense not forgetting Gods mercies euen making it our daily sacrifice 2. To humble vs vnder our vnthankfulnesse for grace knowledge the word fellowship in the Gospell and all kindes of blessings yea wee sinne greatly in not giuing thankes for our successe in our callings yea many are not yet instructed to giue thankes for their food Let those remember that men are said then to eat to God when they giue thanks Rom. 14.6 To whom then doe they eat that giue not thankes Certainly not to the Lord. Finally if the poore Gentiles were so punished for vnthankfulnesse Rom. 1.21 that had but the glimmering light of nature to guide them and read their lessons only in the booke of Gods workes what shall become of vs in the day of the Lord that haue the light of Scripture of the Gospell of the Spirit of the Sacraments and so many incomparable fauours bestowed vpon vs Vnlesse wee repent of our vnthankfulnesse wee shall perish with a worse destruction then Tirus and Sidon or Sodome and Gomorrah To God euen the Father These words are to be vnderstood not diuidendly but conioynedly and so declare who is our God euen he that hath proued himselfe a Father in Christ louing vs in him and accepting of vs and heaping many blessings vpon vs two sweet words He is a God there is his maiestie he is a Father there is his loue and therefore great incouragement to go to him with all suits and praises With all suits he is God and therefore able to help and Father and therefore willing to help With all praises hee is God and therefore meet to be worshipped he is a Father and therefore will accept the calues of our lips nor according to what we bring but according to what we desire to bring and all this should make vs both to hate it to praise men or Angels or sacrifice to our nets and also to honour him with the affection of children and with the feare of creatures By him these words may be referred 1. To singing of Psalmes in the former verse and so they note that all ioy is vaine without Christ yea these spirituall and better sorts of delight are vaine vnlesse Christ be ours How miserable art thou when thy tongue sings Psalms and Christ dwels not in thine heart many men sing the word of Christ that haue no part in the word Christ 2. To the word Father next