shewed before in the instance of the almes of the Pharises and this right end is not the praise of men onely or to merit thereby but the glory of God chiefely in the discharge of our obedience to God and the edification of our neighbour Fourthly The works wust bee done in the name of Iesus Christ. Wee must relie vpon the merits and intercession of Christ Iesus as that which can cause our works to bee pleasing to God Col. 3.17 Whatsoeuer it is wee do in word or in deed all must bee done in the name of Christ or it is done in vaine Without faith it is impossible to please God Heb. 11.6 Now our works are done in faith first when we beleeue and know they are warranted by the Word Iohn 3.21 Secondly when we beleeue GOD's promises concerning the reward of weldoing Heb. 11.6 Thirdly when wee fly to Iesus Christ to couer the imperfection of our workes from the sight of God and so in that place Col. 3.17 and fourthly when our beliefe of Gods goodnes to vs makes vs carefull to doe all the good wee can Fiftly his works must be done with repentance for his sinnes and the iudging of himselfe for the euill of his best works by repentance I meane not the first work of a sincere turning to God for that is comprehended in the first rule but the preseruation of himselfe in his vprightnes and the daily iudging of himselfe for his frailties for if a godly man after his calling fall into presumptuous sins his workes done all the time hee liueth in beloued sinnes without the renewing of his repentance are polluted Esay 1. Sixtly his works must bee done willingly not grudgingly or of constraint or onely to auoid shame or punishment God loues a cheerefull giuer That almes that is giuen with an ill will or forced from men by the lawes or otherwise is not accounted a work of mercy in Gods sight to do mercy is not enough to make it a good work pleasing to God but to loue mercy Mich. 6.8 and to come into Gods presence to do his seruice is not pleasing vnlesse we humble our selues to walk with our God Seuenthly his works must bee finished to intend it or promise it or begin it will not serue turne as in the case of mercy to promise to contribute or to begin for a day or a weeke is not sufficient vnlesse wee performe it 2. Cor. 8. and 9. So it is in repentance it is then a good work when it is finished not when a man hath had some remorse or vttred a word or two of confession or praied for a day or two but when a man hauing repented repents still till he haue soundly humbled himself for his sins and reformed his waies So it is in generall in any work God settes vs to do Iohn 4.3 4. Eightly his works must bee his owne fruit such as belong to him in his place and calling As in the calling of the Ministry his good work is to preach the Gospell with all frequency and diligence and power c. So in the Magistrate to do the works of iustice so in other callings euery man must look to the duties of his owne place and so it is in our generall callings as Christians we must doe those which are meet for repentance which not onely concerne a penitent life but such as haue a due respect vnto the performing things wee are called to in our repentance Luke 4.44 Acts 26.20 Euery tree must not onely beare fruit but his own fruit proper to his kind as the proper fruit of rich men is mercy and if they had neuer so many praises otherwise that they were courteous wise iust chaste c. yet if they be not mercifull their works are not good works Ninthly his works must be full before God It was an obiection against the Church of Sardis that her works were not perfect or full before God and therefore she is threatned if she repent not to feele the heauy hand of God Reuel 3.1.2 Now as I conceiue a mans works are not full when he is not carefull of euery good work which he knowes concernes him as for instance If a man pray and yet bee not carefull of hearing the Word his prayers are abomination to God because his works are not full there bee some duties which he makes no conscience to obey in though hee know they bee required hee turneth away his eares from hearing the law his praiers are abominable Pro. 28.9 If a man would be neuer so careful about Gods seruice and yet make not conscience of the works of mercy required of him his sacrifice is not accepted Hosea 6.6 7 c. Thus the long prayers of the Pharises will not be regarded if they deuoure widdowes houses Mathew 23. and so on the other side if a man were neuer so mercifull a man if hee were not also a religious man in the things of Gods seruice his works would not abide triall before God they were not good because they were not full And for this reason the works of ciuil-honest men are not good such were Paul's works Phil. 3.6 which he accounts but dross and dung in comparison verse 8. of such as these Thus of the rules of good works the kindes follow The vulgar commonly when they hear of good works think of nothing but almes and hospitality or other courses of shewing mercy Now though it be true that works of mercy are good works yet they are but one sort of good works whereas the Christian is bound to bee ready to euery good work 1 Tim. 3.17 and therefore it will bee profitable to informe our selues of the many waies by which we may doe good works for thereby such Christians as are not able to giue almes may see a way how to inrich themselues in wel-doing other waies These then are the sorts of good works First to beleeue is a good work yea it is instead of many good works yea in some sence it is to vs instead of the works of the whole Law as it is a meanes to lay hold on all the good works that euer Christ Iesus did To put on the Lord Iesus is a good work in a high degree and so euery act of faith in all the passages of a mans life is a good work for this is the work of God to belieue as our Sauiour shewes when he giues that for answer for such as asked what they must do to do the workes of God Ioh. 6.28 Rom. 13 12 13.14 This is clearely acknowledged in these other Scriptures 1. Thes. 1.3 2. Thes. 1.11 Secondly all works of piety are good works all works of worship that is such works by which a man doth seruice to God are all in the number of good works and so to pray to fast to hear the Word to receiue the Sacraments c. are good works for Godlinesse hath the promises of this life and of the life to come and therfore
all others in diuers respects First because these writings were inspired all of the holy Ghost 2. Tim. 3.17 2. Pet. 1.21 so were no other writings Secondly those writings containe a wisdome far aboue all that that can be had by the Princes and men of this world the platforme of the wisdome that is in God himselfe 1. Cor. 6.7 Thirdly they were penned by more excellent men then any other writings the greatest wisest holiest men Moses Dauid Salomon the Prophets Euangelists Apostles c. Fourthly they haue such properties as no other writings haue they are more perfect pure deep and immutable then any mans writings These can tame all things necessarie vnto faith and a good life 2. Tim. 3.17.18 These writings onely are pure without fault or error or any corruption in them and for depth and maiesty neuer any writings came neere them and for vnchangeablenes Heauen and earth must passe away but a iot of Gods Word shall not passe away Math. 5.24 1. Pet. 1.23 Fift If wee consider the effects that must bee acknowledged to the praise of the Scriptures which can bee true of no writings besides no writings can describe God so fully to vs no writings do so bring glory to God no Scripture but this can conuert a soule to God Heb. 4.12 13. Other writings may shew vs some faults to bee auoided but giue no power to subdue them Psal. 19.8 These writings onely can minister solid comfort to vs in aduersity and these onely can make vs wise to saluation and perfect to euery good word and worke The consideration whereof should work in vs a singular loue to this booke aboue all other bookes in the world yea aboue all the treasures in the world we should account them with Dauid more sweet then hony and more precious then Gold Psal. 19.11 Psal. 119.14 15 27. Thirdly the third thing may bee noted from hence is the harmony of all these bookes they all agree as if they were but one writing yea one sentence yea one word Though the bookes were written by diuers men yet they agree so perfectly that they all sound one thing for they were all inspired by the same Spirit of God which should teach vs when wee meete with doubts or obiections or seeâ—ing contradictions to condemn our owne ignorance and to be fully resolued that there is a sweet harmony though wee doe not see it And secondly and especially it should knit our harts to the Scriptures wee should be affected as with the most delightfull musick of the world or in the world Fourthly the fourth thing concernes the vse of Scripture and so wee may note two things First that we must receiue no opinions but what can bee proued by Scripture To the law and to the testimony if they speak not according to these it is because there is no truth in them Isaiah 8. Secondly we may note hence that the best men must proue what they teach by Scripture If the Apostles did it who were men priuiledged from error then much more must other men wee must beleeue no man aboue what is written 1. Cor. 4.6 and he is accursed that teacheth other things then what is written Gal. 1.7 though he were an Angel from heauen Which should teach vs to get proofes into our heads for all that wee beleeue and to take heed of receiuing traditions euen from good men For there be traditions on the right hand as well as on the left Ioh. 5.39 Acts 17.1 Thes. 5.21 Secondly Thus of the place where this testimonie is The manner how it is there is in the word Contained It is contained in Scripture Contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is much adoe about the word heer rendred Contained among Interpreters The word sounds actiuely in the Originall as if it were rendred doth containe or he containeth But the Translators and many Interpreters think the actiue is put for the passiue He containeth for It is contained If we read it actiuely then the Name of God must bee supplied thus Hee that is God contained it in Scripture noting that as a singular treasure God hath placed this Testimonie in Scripture concerning Christ and faith in him and sure it is a great treasure that wee may haue places in the sure Word of God that so plainely testifie of Christ and our happines in him wee should take great notice of them and bee much thankfull to God for giuing vs such sentences so briefely and yet so plainely and fully to informe vs. Some supply the name of Christ and so they say Christ containeth that is excelleth as the word may signifie Hee is had fully and excellently in Scripture and in particular in this testimonie of Scripture The word rendred Contained signifies sometimes barely to bee had sometimes to bee possessed as Luke 5.9 They were possessed with fear And so we possesse a great treasure in Scripture when wee haue such Testimonies as these There is a Nowne deriued of this Verbe which is thought by the exactest Diuines to mean a speciall Section or portion and when it is applied to a place in Scripture it signifies such a Scripture as is diuided from the rest as a principall matter either to bee meditated of or expounded Such was that speciall portion of Scripture which the Eunuch had to meditate of and Philip expounded to him Acts 8.32 where the word is vsed And so whether the word bee vsed actiuely or passiuely it commends vnto vs this place of Scripture and withall shewes vs a way how to inrich our selues namely by singling out such choise places throughout the Scripture as may most fittingly furnish our thoughts for meditation in the maine matters of Religion Wee may heere note what cause we haue of thankfulnes to God for the helpes wee haue in teaching seeing wee haue the Chapter and verse quoted to vs which they had not in the Primitiue Church and withall wee may obserue that one may haue the profit of the scriptures though he cannot quote Chapter and verse And thus of the second thing concerning this testimonie Thirdly the third followes which is the matter testified which concernes either the giuing of Christ or the safety of the Christian in beleeuing in him In the words that describe the giuing of Christ obserue First the wonder of it in the word Behold Secondly the Author of it God I lay or put Thirdly the manner of it Hee laid him downe as the stone of a foundation in a building Fourthly the place where In Sion noting that this gift of Christ belongs onely to the Church Fiftly what Christ was vnto the Church viz. a chiefe corner stone elect and precious Behold This word is vsed in Scripture sometimes to note a thing that is vsually knowne or ought to bee knowne so Dauid saith Behold I was conceiued in sinne Psalme 51. Sometimes to note that some great wonder is spoken of and must bee much attended In this place it may note both For it is certaine
Psal. 48.9 and so farre as this promise reacheth to temporall things it must bee vnderstood with that common limitation Esay 54.4 viz. so farre as it is good for them they shall be kept from shame as for pouerty or sicknesse or the like that is if it bee good for them But yet if this temporall shame doe fall vpon them for their sinnes repentance will remoue it as is promised Ioel 2.13.26 Lastly the Lord will giue his people double for all their confusion Esay 61.7 and therefore it is not to be reckned as a crosse for which they haue so much recompence made them Vses The vse of all this remaines then to bee considered of which concernes first the godly secondly the wicked The Godly should heere learne First to take notice of their priuiledges aboue other men in this respect c. Secondly To sue out this promise vpon all occasions For since they haue a graunt of freedome in this kind they should seek vnto God for the obtaining of it as they shall find need when either their crosses presse them or their hearts faile them so did Dauid in many places of the Psalmes as Psal. 31.1 17. and 119.116 and in diuers other places Thirdly but they must euer looke to it that they bee such as may answer the conditions of this promise expressed in this or in other Scriptures as 1. They must preserue a constant respect vnto God's commandements and in all their waies be sound in God's statutes else wilfull sinne and shame will be companions Psalm 119.6 80. 2. They must not bee ashamed of GOD's truth and the profession of it but witnes a good profession before all men Psalm 119.46 3. They must not be too tender in matter of reproach from the world but learn of Christ to despise the shame and scorns of men Heb. 12.2 Esay 51.6 7. 4. In this Text they must hould fast their faith and liue by it it is a promise to the Godly as he is a beleeuer and will relie vpon Gods mercy in Iesus Christ we must be established in the faith The wicked may hence gather an argument of of singular terror For this Text imports that such as liue in their sinnes without repentance and haue not a liuely faith in Iesus Christ shall certainly be confounded and this will more particularly touch such sorts of men as are distinctly designed out to shame and confusion Quest. Now if any ask who are they shall be ashamed and confounded Ans. I answer out of seuerall Scriptures They shall be ashamed and confounded First that worship grauen Images and trust vpon them Psalm 97.7 Esay 42.17 Secondly that wish euill and hate the Godly and reioice at their misery and seek to doo them mischief Psalm 44.7 Psalm 129.5 Esay 26.11 and 41.11 Thirdly that are proud and deal peruersly for pride is a fore-runner of shame Pro. Fourthly that call not vpon the Name of the Lord that vse not praier Psalm 53.5 Fiftly that vse customary lying they shall be lothsome and come to shame Pro. 13.5 Sixtly that put their trust in men and not in the Lord Esay 20.5 Seuenthly that are ashamed of Christ and the Gospell in this world Mark 8.38 Lastly that go about to establish their owne righteousnes Rom. 10.4 Verses 7.8 7. Vnto you therefore which beleeue it is precious but vnto them which be disobedient the stone which the Builders disallowed the same is made the Head of the corner 8. And a stone to stumble at and a rock of offense euen to them which stumble at the Word being disobedient vnto the which thing they were euen ordained IN these words the Apostle expounds or applies the former testimony of scripture which hee vrgeth both for the beleeuer and against the vnbeleeuer The beleeuers he cals vpon to take notice of their felicity assuring them that that Scripture doth auouch that Christ is an incomparable treasure to them Concerning the vnbeleeuers he speaks terrible things whom hee describes both by their sinne and by their iudgement The sin is disobedience their iudgement is to be considered as it is denounced first against their Leaders whom he cals Builders and then against the whole body of vnbeleeuers The plague vpon the Builders is that the Kingdome of Christ shall bee aduanced in spight of their hearts they shall perish and be confounded but Christ shall raign and flourish The plague vpon the body of vnbeleeuers is that Christ shall bee to them a stone of stumbling and a rock of offense which is amplified by the consideration of the causes partly in themselues which is their stumbling at the Word and disobedience and partly in God who in his iustice hath appointed them thereunto Thus of the order of the words Now before I come to the full opening of each particular in these two verses I may obserue diuers things from the coherence and generall consideration of all these words First in that the Apostle doth not rest satisfied to alleage the Text but doth withall apply it it shewes the necessity of application We cannot profit by the Word if it be not laid particularly to our hearts as food doth not nourish if it bee not eaten nor a medicine cure the distaste if it be not taken nor a plaister heal the sore if it bee not laid to it nor are our wants supplied by coming to the market if we doo not buy and carry home Which should work in vs a sound care of application of the Word wee hear or read and withall it should waken vs to a care of obseruing all the rules that may further vs in applying which are these and such like First we must be carefull to vnderstand rightly the Scriptures we would apply this is the very foundation of all application that is profitable 2. Pet. 3. else wee may growe peruerse and wrong both the Word and our owne selues Ob. But some priuate man might say This is hard how can we learn to knowe the cleer meaning of the Scripture and the sense of the Text Sol. For answer heerunto thou must knowe that there bee diuers rules that may help thee to vnderstand or at least keep thee from wrong and dangerous mis-application First thou must be wise to sobriety and not presume to knowe aboue what is meet nor to meddle with such Secrets as should lead thee into knowledges that belong not to thy calling or are not euidently reuealed in Scripture Secondly thou must haue respect vnto other Scriptures to take no sense that is contrary to other apparant Scriptures Thirdly thou must haue respect to the Analogie of faith to auoid all senses which oppose any article of faith or thy faith Rom. 12.3 Fourthly thou must auoid all doubtfull disputations and vnprofitable questions and vain ianglings that tend not to edification and the saluation of thy soule and account it as a happinesse to be able to keep thy self free from intanglements therein And therefore stand at the
is not the life of man That is apparant in scripture when a difference is put betwene the soule and life as what soule shall be blessed in life So 2 Sam. 11.11 By thy life and the life of thy soule The soule then is a substance of it self put within vs by God distinct from the body this may bee euidently proued First God after hee had made the body is said to breath into it the breath of liues to note that his soule was a substance distinct of it selfe Secondly because it can subsist without the body as is apparant in the soule of Abraham Lazarus and Diues Luke 16. And of the soule of the thiefe on the crosse it is said This day thou shalt bee with mee in Paradise Thirdly God is said to haue formed the Spirit in the midst of man so it is a substance of it selfe Note hee saith in him not of him Fourthly those words of Dauid Christ proue it Into thy hands I commit my spirit the body being committed to the earth there remained a substance deliuered to God Fiftly that place of Ecclesiastes Chapter 12. is most plaine The body returnes to dust and the Spirit to God that gaue it Therefore there is in man a Spirit which returnes to GOD. Sixtly Paul desires to be dissolued and to bee with Christ so there was a substance which should enioy the presence of Christ Phil. 1.23 The second thing to bee proued is that the soule is incorporeal It is ioyned to the body but it is no body it informeth the matter of man which is his body but it is without matter it self It is immateriall It is wholy a spiritual substance It is not a bodily substance no not a most subtil or pure body but altogether incorporeall This is a high doctrine and shewes the soule to bee an admirable kind of substance Now that the soule is void of matter and is no bodily substance may bee plainely proued though not easily explicated First it is expresly said to be a Spirit now Spirits are not flesh and bones or any like bodily substance Psa. 31.6 Eccle. 12.7 and Zach. 12.1 It is reckned one of the wonders of Gods creation that hee made in man a spirit Secondly the soule is after the Image of God and hath imprinted vpon it the similitude of the goodnes wisdome and holines of God Now it were not like God if it were a body nor were it capeable of such habits which can bee stamped vpon meere naturall or bodily things Thirdly the soule performeth those actions which depend not vpon the body and are done without bodily instruments for it vnderstandeth and willeth Fourthly if the soule were a body then it must be corpus animatum or inanimatum but to say it is without life is sense-lesse because it enlyues and animates the body and to say it is animatum enlyued it self it must then bee so by some other body All which the same questions will bee asked and so run into an infinite The third thing is that the soule is inuisible this shewes the transcendencie of the nature of it and experience in all men proues this for who euer saw a soule Ob. The soule of Diues in hell saw the soule of Abraham and Lazarus and Iohn saw the soules of those that suffred for the testimony of Iesus Reu. 20.4 Sol. These soules were seen by the eies of vnderstanding not by the bodily eies The fourth thing to bee prooued is that the soule is immortall it cannot die when it is once kindled it will neuer go out or be extinct as the Sadduces wickedly imagined and some Atheists still think the contrary This is a point necessary to bee knowne as for the truth it self so for the vse of it in our liues for to doubt of immortality makes vs miserable and to beleeue the soules are mortall makes men Epicures Let vs eat and drink for to morrow wee shall die But to bee fully assured of an estate after life makes a man carefull to auoid sinne lest his soule liue for euer miserably and to serue God that hee may liue for euer happily Now things may be said to be immortall two waies either absolutely and in their owne nature and so God onely is immortall or else they are so by the wil and pleasure of God and not by their owne nature and so the soules of men and so the Angels are immortall There haue been two sorts of men that haue denied the immortality of the soule The one were the Sadduces among the Iewes who held that in death the soule of man is vtterly extinct as the soule of a beast The other were certain Arabians of whom Eusebius and S. Augustine make mention who said that the soule died with the body and so remained dead till the day of Iudgement and then they reuiued with the resurrection of the body Now against the first fort may bee produced many reasons as also euident Scriptures The reasons are such as these 1. The prouidence and iustice of God prooueth the immortality of the soule For heer in this life good men haue not all their happinesse and euill men liue in prosperity so there must be another life where iustice must be done 2. Religion confirms this for to what end were Religion and seruing of God if the soule died like the soule of the beast seeing in this life the most godly are outwardly in great misery many times For if Paul say If the dead rise not then of all men are wee most miserable it will hold much more strange if the soule liue not at all after death 3. The wisdome of God proues it for else man were not in better case than the beast yea in some cases worse For man from his infancy to his death is liable to many diseases subiect to cares and griefs which the beast is free from yea this addes to man's miserie that hee knowes hee must die which the beast doth not Now shall man that was counted like God bee thought to haue no better end than the beast that did exalt himself so much in the glory of his beginning 4. The conscience of malefactors prooues this who fear a iudgement after this life and an estate of misery 5. The nature of the soule proues it for it is simple and void of all contrariety and accidents and causes of corruption or putrefaction and is besides the Image of GOD. Now no mortall thing can bee the image of that which is immortall These reasons make it exceeding probable But I am of their mindes that think it may be beleeued by faith but not be proued by reason The Scripture therefore only makes this point cleer such as these First our Sauiour proues it out of the Word of God saying I am the God of Abraham Isaac and Iacob c. Secondly it is most plain Mat. 10.28 Thirdly eternall life is euery where promised to them that beleeue Fourthly such places
as intreat of the resurrection last Iudgement and the glory of heauen proue it Now for the other sort that confesse the life of the Soule after the last Iudgement but deny that the Soule liues after death till then there are diuers Scriptures against their opinion As First the former Scriptures The Soule cannot be killed at all Math. 10. And God was presently the God of Abraham as then liuing and for eternal life it is not said He shal haue but He hath eternall life that beleeueth Secondly Christ said to the theefe This day thou shalt be with me in Paradise not at the last day Thirdly Rom. 8.38 Death cannot separate vs from God in Christ as it would if the Soule were dead or a-sleepe and did not enioy God Fourthly the dead that die in the Lord are forthwith blessed Reuel 14.14 Fiftly the soules of Abraham and Lazarus were in ioy and aliue after death so was the soule of Diues in hell Sixtly Iohn saw vnder the Altar the soules of them that were slaine for the testimony of Iesus and they cried with a loud voice O Lord how long c. Reuel 6. Seuenthly the soules of the wicked die not but are kept in prison and are now in prison too 1. Pet. 3.19 Before I leaue this point of the immortalitie of the soule it is profitable briefly to answere certaine obiections which may bee brought out of some words in the Scriptures as Ob. 1. The Soule that sinneth shall die Ezeth 18. Therfore it seems the soule is mortall or at least for sin it must die and the rather because it was threatned in Paradise That day that thou eatest therof thou shalt die the death Sol. The Scriptures euidently shewe that since the fall and sinne yet the Soule doth not die as the places before alleaged proue But the answere is that this death threatned or inflicted is not the destruction of the being of the Soule but the depriuing of it of the grace and fauour and presence of God Ob. 2. Eccles. 3. It is said that there is one end of the man and of the beast As dieth the one so dieth the other Sol. These are not the words of Salomon but of the Epicure who is here as in other places of that booke brought in declaring his minde of things For Salomon himselfe concludeth euidently that the Soule returneth vnto God that gaue it as in the last Chapter The other obiections are the obiections of the dreamers that is of such as imagine that the Soule lieth a-sleepe till the day of Iudgement and perceiues nothing and is without operation which is to say it is dead seeing life is nothing else but the continuall motion and action of the Soule Ob. 1. It is said that man when he dies that he sleepeth as Christ said that Lazarus He sleepeth and Stephen slept in the Lord Iohn 11. Act â—7 Sol. Other Scriptures adde another word viz. in the graue or in the dust Iob 7.21 and Psalme 78. sleeping in their graues but it is euident that the Soule cannot sleepe in the graue but the body onely And Stephen deliuered his Spirit to Christ. Ob. 2. Paul saith that if the body rise not we are of all men most miserable That it seemes cannoâ— be true if the Soule enioy blessednesse without the body Sol. The immortalitie of the Soule and the resurrection of the body are conioyned For the Soule without the body can be for euer because it is the forme of the body though God for the time do by his power and grace prouide for the Soule in glory yet it is not at full happinesse till it be ioyned to the body againe For without the body it hath no vse of vegetation or sences but onely of reason But for the Argument of the Apostle it holds good of that part of man which is in question which is the body of man For the bodies of Godly men are more miserable then other men kept vnder and exposed to many restraints and paines eyther by mortification or persecution which the bodies of wicked men are not exposed vnto Ob. 3. It is said of the spirit of Princes that it returneth to his Earth and in the day of death his thoughts perish So the Soule thinkes of nothing after death till the day of iudgement Sol. The place is corruptly alleaged two waies One in the Words the other in the Sence for the text doth not say That his Spirit returneth to his earth but thus his Spirit returneth viz. out of his body to God and he not it returneth to the earth viz. in respect of his body for the other these words his thoughts perish must not be vnderstood of his vnderstanding after death but of his proiects while hee liued For men are exhorted not to trust in Princes For they may die and then all their promises and proiects will bee of no vse and come to nothing Obiect 4. It is said that the dead cannot praise God Psal. 88. and 1 13. and 30. Sol. That the soules of the godly in heauen doe praise God is manifest Reuel 5.11 13.14 and 19.1 Now the Scriptures cannot bee contrary one to another and therefore the places in the Psalmes must not bee taken simply but onely in some respect The dead doe praise God but not as the liâ—ing did in their liues their praises cannot prouoke other men to beleeue in God or serue him as in this life they might Thus of the immortality of the soule The next thing to bee inquired after is about the originall of the soule and about this point in seueral ages diuers men haue breathed diuers and strange conceits erring because they knew not or regarded not the Scriptures First some conceiued so highly of the soule as to think it was no creature but vncreated and eternall without beginning but this must needes bee false 1. Because then the soule should bee God and infinite too For God onely is vncreated 2. Because then the soule had vnderstanding and thoughts and willed from eternity whereas till it was in our bodies it did not work and to imagine it should bee as a dead lump all that while is monstrously absurd Secondly others haue conceiued that when men die their soules goe into the bodies of other men that be borne and so our soules heeretofore were the soules of some men that bee dead This was the opinion of diuers of the Philosophers and it is apparant that diuers of the Iewes were infected with it for about Christ they said some that hee was Elias some that he was Ieremias and some one of the Prophets and some Iohn Baptist. Now they saw that his body was not theirs and therefore they thought that his soule was the soule of some of them Now this opinion cannot bee true 1. Because no Scripture giues any notice of it For in that place the conceit of the Iewes is told with dislike 2. Because the soules that were deliuered out of the miseries
proue like a festered sore Malice is like leauen a little of it will sowre the whole lumpe It is like Poyson a drop may spoyle vs. It is like a coale of fire within it wants nothing but the Diuell to blow it and â—hen into what a flame may it kindle And therefore wee should all looke to our hearts to see that we be free from Malice and looke to our waies that we be guiltie of no kinde of Guile Such as are reconciled should note this point to see to it that they keepe not the least drop of the poysonfull grudge in their hearts It is not enough that they say daily they will forgiue or can receiue the Sacrament For if they cannot respect them with a free heart without reseruation they are still infected with the disease of Malice Hypocrisie The third sinne to be auoided is Hypocrisie Concerning Hypocrisie I propound two things to be considered First how many waies men commit Hypocrisie Secondly what reasons there are to disswade vs from Hypocrisie For the first the Scriptures discouer many waies of the practice of Hypocrisie In the 23 of Matthew our Sauiour notes eight wayes of being guilty of Hypocrisie 1. To say and not doe vers 3. 2. To require much of others and pleade for great things to be done by others and not at all do it our selues as we prescribe it to others verse 4. 3. To doe what we doe to be seene of men vers 5. This is at large opened Math. 6.1 to the middle of the chapter 4. To affect greatnesse in the respects and entertainments of others v. 6. to 1â— 5. To do duties of Religion of purpose to hide some foule sin v. 14. 6. To be curious and strict in small matters and neglect the greater duties verses 23 24. 7. To be carefull to auoid outward faults and to make no Conscience of the inward foulnesse of the heart verses 25 27. 8. To commend and magnifie the godly absent or of former ages and to hate and abuse the godly present and of our owne times v. 29. to 36. There are diuers other Hypocritical practices noted in other Scripture as 9. To serue God outwardly and yet our hearts to be carried away with vile distractions Esay 28.13 This is a chiefe Hypocrisie to be auoided in such as come to the word 10. To pray only in the time of sicknes or danger when we are forced to it and to shew no loue of prayer or delight in God in time of prosperity or deliuerance Iob. 27.8 9. 11. To iudge others seuerely for smaller faults and to bee guilty themselues of greater crimes Math. 7.5 12. To bee iust ouermuch I meane to make sins where God makes none Luke 13.15 13. To be conuinced in his owne Conscience and yet not confesse it nor yeelde though they know the Truth Luke 12.56 57 c. Thus of the diuers waies of Hypocrisie There are many reasons to declare the hatefulnesse of this sinne of Hypocrisie I will instance only in the reasons from the effects The effects of Hypocrisie are eyther first to others Or secondly to the Hypocrite himselfe First to others the Hypocrite is a continuall snare He walkes in a net that conuerseth with an Hypocrite Iob. 34.30 Secondly to himselfe the effects of Hypocrisie in the Hypocrite are both priuatiue and positiue The priuatiue effects which the Scripture instanceth in are chiefly three The first is that the Hypocrite loseth all his seruice of God In vaine do Hypocrites worship God Math. 15. Secondly he infecteth all his gifts and prayses Hypocrisie is like leauen Luke 12.1 It sowreth all gifts and graces a little of it will marre all his prayses and gifts whatsoeuer for the acceptation and vse of them Thirdly he loseth all reward of his good workes Math. 6.1 An Hypocrite may doe good workes though hee neuer doth them well and for the good he doth may haue his reward with men but this is all for from God he shall haue no reward The Positiue effects of Hypocrisie may be referred to two heads For some effects may fall vpon him and some effects must and will befall him The effects that may follow his Hypocrisie are three For first he is apt to be seduced by euill Spirits and the doctrine of Diuels An Hypocrite is in the greatest danger of most men to bee seduced into vile opinions 1. Tim. 4.1.2 Secondly he may fall into a spirit of slumber his conscience may be scared with an hot iron Thirdly hee may fall into most wofull terrors such a fearfulnesse may surprise the hypocrite that God may be to him as deuouring fire and as euerlasting burnings Esay 33.14 Iob 18.14 The effects that will certainly fall vpon the hypocrite are these which follow 1. Iudgement in his owne conscience He goes about as a condemned man for hee is alwaies condemned in himself 2. The discouery of all his villany for there is nothing hid in his intents and dealings but all shall be laid open Luke 12.1.2 3. The miscarrying of his hope The hope of the hypocrite shall perish Iob 8.11 to 16 and that with these aggrauations that his hope will perish first easily secondly speedily thirdly vnrecouerably Easily for God can destroy his hope as easily as the maid can sweep down the house of the spider with her besome Speedily for it will wither while it seems rooted and is yet green before any other herb yea though it growe vp yet it is like grasse on the house top Vnrecouerably for his hopes being but as the house of the spider they will be dashed down for euer and though he would lean to his house and take hould of it yet his hopes shall perish for euer and when this day comes his hopes shall bee as the giuing vp of the ghost 4. Strange punishments in his death and condemnation And therefore when our Sauiour Christ would expresse a speciall terrour in the plagues of especiall sinners he saith They shall haue their portion with hypâ—crites and workers of iniquity Matthew 24. and the last verse Iob 27.8 And these effects wil appear the more terrible if we consider that the Scriptures take off all the objections of hypocrites to shew that they bee left naked to the fury of God for all this will come vpon them Though they be many in number Iob 15.34 Though they be rich Iob 27 8. Though they triumph in all jollity now Iob. 20.5 Though they be yong or widows or fatherlesse Esay 9.17 Though they cry at their later end Iob 27.9 Though they doo many good deeds Mat. 6. Though their wickednes be yet hidden Luke 12.1.2 The vse may be first for information secondly for instruction and thirdly for consolation First for information and so it may shew vs First what to think of the great shewes of holiness mortification made in the Church of Rome Their fastings and their prohibition of marriage vows of chastity and wilfull
excellent knowledge of Christ which may bee heer had Philip. 3.9 Secondly Longing and appetite after it as true and certaine as the very appetite of a childe is to the brest This is expressed by the similitudes of panting thirsting and watching after the word in diuers scriptures and when this longing is more vehement it is set out by the passion of fainting for it and of the breaking of the soule for it Psal. 42.1 et 84.2 et 119.20.40 et 131. Thirdly Satisfaction and contentment when wee speed well in the word As the child is quieted and sleepeth in the rest and vertue of the milk it hath receiued Dauid saith his soule was satisfied as with marrow Psal. 63.1.5 and is graunted of all the godly and chosen ones Psa. 65.4 When it is sweet like hony to our tast Psal. 119.103 Fourthly Constancy the renewing of affection A childes appetite is renewed euery day though it seem to be full for the present and such is the true desire of the godly It is not a desire for a fit but is renewed daily as the appetite to our appointed food is Iob 23. Hee that hath this desire may be found daily waiting at the gates of wisdome Prou. 8.34 Vse 1. The vse of all may bee cheefly threefold For First it may serue for triall wee should euery one examine our selues whether wee haue this true desire after the word or no. For if wee find this wee are sure to prosper and if we find it not wee are nothing but staruelings in matter of godliness Question But how may wee know whether wee haue this estimation longing after and constant affection to the word Answer It may be knowne diuers waies especially if our affections bee grown to any good ripeness and tenderness in the measure of them For it may be euidently discerned First If we seek the blessing of the word of God as a cheefe happiness wee would desire of him in his specially mercy to giue it vnto vs. Psa. 119.68.132.155.144 and so by the constancy of praier we may also discerne the constancy of our appetite Secondly If wee can be diligent and content to take any paines or bee at any cost that wee may be prouided of this food that perisheth not Ioh. 6.27 Thirdly If wee can hoord and hide vp the word in our hartes as worldly men would doe their treasures Psalme 119.11 Ioying in it as much as in all riches Psalme 119.14.162 especially if wee can batten and wex fat by the contentments of it as carnall men doe when they liue at harts ease Psalme 119.70 Fourthly If it will still our crying that is If it will comfort vs and quiet our harts in all distresses Psal. 119.50.143.92 so as nothing shall offend vs. verse 165. Fiftly If we make haste and come willingly at the time of assembling Psalm 110.3 But especially if we make haste and not delay in practising what we learn thence Psal. 119.60 Sixtly If we be thankfull to God and abound in the free will offrings of our mouthes for the good we get by the word Psal. 119.7.108.164.171 Seauenthly If we can bee truly greeued and say with Dauid Sorow takes hould on vs because the wicked keep not gods lawe 119.159 Eightthly If we delight to talk of gods word and to speak of his wondrous works discouered in his word Psal. 119.27.172 c. These things and the like are in them that haue their affections tender and striuing in them Now whereas many of gods children may haue true desire to the word and yet not find euidently some of these signes therfore I will giue other signes of true affection to the word though ther be not alwaies such delight in it as they desire The lesser measure of true appetite to the word may bee discerned by some of these signes that follow First it is a signe that we doe hartily loue the word when wee can from our harts loue and blesse them that doe loue the word accounting them happy for their very loue to the word Psal. 119.1.12 Secondly T is a signe of desire after the word when we can stick to the word and the constant frequenting of it notwithstanding the scornes and shame of the world Psal. 119 31 46 141. It is a sure testimony of our loue to the gospell when we can forsake father and mother brother and sister house and land for the Gospells sake Mark 10.29 Thirdly It is a signe of loue to the word and of desire after it when we can mourn for the famine of the word as a bitter crosse Psal. 42.3.4 Fourthly Yea when men haue the word and yet finde not comfort in it it is a signe of their true affection when they long for those comforts with heauines of heart and account themselues in an vncomfortable distresse yea bitter distresse till the Lord returne to them in his person in the power of the meanes Psal. 119.82.83.123.131 Fiftly It is a signe we loue the word when such as feare god are glad of vs it is a signe that the godly doe discerne appetite in vs though we doe not when they are tenderly affected toward vs. Psal. 119.74 Sixtly We may know our affection to the word by our willingnes to be ruled by it If wee can make the word our Counseller it is sure we we doe delight in it whatsoeuer we conceiue of our selues Psal. 119.24 Lastly To striue against our dulnes constantly and to pray to be quickned is a good signe that we haue some desire to the word One may loue gods precepts and yet need to be quickned Psal. 119.159 Vse 2. Secondly this doctrine of desire and appetite after the word may much humble the most of vs some being altogether void of all desire after it more then for fashion sake and the better sort haue their appetites either dull or decayed Quest. Whence comes it that people haue no more affection to the word or that men are so cloâ—ed with the word Ans. The lets of appetite and affection to the word may be considered two wayes First as they are without vs. Secondly as they are within vs. Without vs the cause of want of affection is sometimes in the Minister sometimes in the Diuell sometimes in the company men sort withall and sometimes in God himselfe 1. In Ministers there are two things which maruelously hinder the admiration and desire after the word The first is the manner of their teaching when they teach vnskilfully deceitfully vaingloriously negligently or coldly When there is not a maiesty and purity and life in the Teacher it is no wonder if there be no affection in the people 2. Cor. 4.2 1. Thessal 2. 2 3 4 6 8. 1. Cor. 2.4 2. Tim. 2.15 The second is their ill liues What made the people in Elies time so loath the seruice of God but the wicked liues of Hophni and Phineas 1. Sam. 3. Ministers must teach by example as well as by doctrine if they
will not be despised 1. Tim. 4.12 2. The Diuell that god of this world doth mightily labour in this point to keepe men from affecting the Gospell If he cannot hinder men from hearing then his next worke is by all possible indeuours to blinde their minds and marre their tastes that they may not perceiue nor regard the glorious things of God in Christ 2. Cor. 4.4 3. Euill company is a wonderfull impediment it causeth perpetually hardnes of hart and carelesnes it keepes the hearts of the wicked men in a continuall habituall deadnes and the best men seldome light into prophane company but they get some degree of dulnes and deadnes of affections by it Pro. 9.6 Psa. 119.115 4. God himselfe being prouoked by mans extreame wilfulnes in sinning giues them ouer to a spirit of slumber and curseth their very blessings yea restraineth sometimes the very gifts of his seruants that so he may execute his iudgements vpon a rebellious people The Lord hideth his statutes from them and with-holding his spirit keeps back the life of the word in their harts Esay 6.10 yea many times to scourge the vnthankfulnes and vnprofitablenes of his own people he doth for a time hide his testimonies from them Psal. 119.19 Thus much of the lets without vs. The internall lets must be considered First In the wicked Secondly In the godly The cause of this hartlesnes and want of affection in the wicked is First their ignorance they know not either the word or the worth of the word or their own need of it Secondly their prophaneness irreligiousnes They liue without God or without Christ in the world they make no conscience of their waies They forget their later end they minde not the good of their soules but only earthly things they neuer tasted of the bountifulnes of the Lord but were altogether corrupt and strangers from the life of God only greedy in sinning Thirdly Atheisme There is in the harts of all wicked men in some degree abominable conceits concerning God and his word They either doubt whether the scriptures be the true word of god or els they are strongly carried to resolue ther is no profit in the knowledge of gods waies or in seruing the almighty Iob. 21.14 Malac. 3.15 Fourthly Cares of life The loue of the profits or pleasures of this life choak the word and the power of it as is apparant by these places Math. 13. Luke 14. Psal. 119 36 37 c. Fiftly In some either whoredome or wine for these two sinns together or either of them take away mens harts they are voide of all due consideration and of all affection to gods word They are senseless creatures Hosh. 4. Thus of the cheef letts in the wicked The lets of affection in the godly are diuers First Sometimes it is their worldliness their too much minding and plodding about the things of this life or their excessiue burthening of their heads about their calling They haue too much to doe or they haue too much care care I say that is distrustfull and carking care Psal. 119.36 Secondly Sometimes it is want of comfortable felowshippe in the Gospell Affection that is alone is seldome constant in the same degree There is much quickning and comfort and incitation in a constant and tender and profitable society with such as loue the word Psalm 119. verse 63. Thirdly sometimes it is some secret sinne that gets too much dominion ouer them As affection may stand with meer frailties and infirmities So on the other side if any sinne once get head and men yeeld to it and agree to obey it their affections to the word presently dy within them Psal. 119.133 yea if this sinne bee but in the thoughts and bee yeelded to and delighted in and that constantly they seek the pleasure of contemplatiue wickednes and do not resist it by praying against it euen vain thoughts may dead the affections and poison them Psal. 119.113 Fourthly sometimes it is neglect of mortification The soule will gather aboundance of humors as well the body and therefore Christians should not go too long especially if they feele a kinde of fulnesse to growe vpon them but take a purge that is seriously and secretly set time apart to humble themselues before God purging out their most secretest corruptions with all harty confession before God Fiftly sometimes it is want of practice or want of an orderly disposing of their waies in godlinesse If they rest onely in hearing their affections cannot last long sincere and besides the most Christians burden their owne harts for very want of order and that they go not distinctly about the works of godlinesse but rake together a great heap of doctrine which they knowe not what to doo withall Psal. 50. vlt. Sixtly sometimes again it is occasioned by inordinate feeding when Christians begin to affect nouelties and seek to themselues a heap of teachers they scape not long without fulnesse and the fits of loathing 2. Tim. 4.3 Seuenthly sometimes very idleness is the hindrance The want of a particular calling to imploy themselues in the six daies breeds a general kinde of wearinesse and satiety which extends the heart of it not onely to the times of priuate duties in the working daies but to the very Sabbath also They cannot work at Gods work with any great delight that had no more minde to their owne work Eightthly sometimes it is neglect of preparation and praier before we come to the word Ninthly sometimes it is a violent kinde of ignorance and vnbeleef when a Christian knowes not his right to the word and wil not be perswaded of the fatherly loue and presence of God in his ordinance If Preachers must say I haue beleeued therefore I will speak so must Hearers say I haue beleeued therefore I will hear They should knowe that they are welcome to Christ and may eat and drink Cant. 5.1 and that their heritage lieth in the word Psal. 119. Tenthly sometimes it is a very disease in the body as melancholy or some other which doth so oppresse the heart that it doth not take delight in any thing But of this more in the next Vse Lastly any of the sinnes mentioned in the former verse will hinder affection Malice Hypocrisie or Enuy or any of the rest Vse 3. The third vse may bee for instruction to teach vs to striue for affection to the word and to prouide to order our selues so as wee bee not wanting in the direction of the Apostle and so two sorts are to be taught that is such as want appetite and such as haue it that they may keep it aright Quest. What must such doo as finde either want of appetite or decay of it Ans. Such as would get sound affections to the word must doo six things First they must refrain their feet from euery euill way It is impossible to get sound affections without sound reformation of life Psalm 119. Secondly they must pray for it they
may bee here noted and that concerns the priuiledge of weak Christians viz that they are esteemed of God and not depriued of his fauour or care for them because they are weak 1. Parents loue their little children as well as their elder children so doth God 2. Parents prouide meanes to bring vp their little children so doth God They shall haue sincere milk to make them growe 3. Parents prouide such as shall tend their children and little ones so doth God hee hath committed them to the charge of Christ so as the least grace in them shall be preserued though it were but like a bruised reed or the smoking week of a candle Math. 11. 4. Parents beare with the naturall weaknes of their children without lessning their fondnes to them so doth God with infinite indulgence Psalm 103. 5. Parents will not endure it to let them be wronged or hurt and much more wo shall be vnto them that offend one of Gods little ones Math. 18. 6. Parents prouide portions inheritances for their little children so doth GOD acknowledge them for his heires yea heires with Christ his eldest son Rom. 8.17 A fift point that may be noted from hence is that onely conuerted Christians can desire the sincere milk of the word with true affection wicked men can no more affectionately desire the word than a dead childe or no childe can do the breast Quest. But haue wicked men no desire after the word Ans. They may haue but onely it is for the most part in two cases First when they desire to hear the word onely for mens wittes or eloquence or the like carnall ends and so they desire not the sincere milk of the word Secondly in the case of a temporary faith where the delight and desire after the word is not constant like the appetite of a childe to the breast for they wil fall away in the time of temptation and all their desires proue but as the morning deaw Desire the sincere milk of the word Hitherto of the first reason taken from the consideration of their present estate and need of the word The second reason is taken from the consideration of the nature of the word which they should desire It is sincere pure there is no deceit no mixture in it And it is milk it is wonderfull apt for nourishment Ther are two things then heer said of the word in praise of it First that it is milk secondly that it is sincere Milk This is a metaphor Sometimes by milk is meant a man that is godly cast into affliction by which God strains all the moats of corruption from him while his heart is poured out like milk with grief and fear Thus Iob saith of himself GOD had strained him out like milk Iob 10. verse 10. Sometimes by milk is meant the rudiments of religion the principles and grounds of Catechism and so it differeth from strong meat so it is taken Heb. 5.12 1. Cor. 3.2 Sometimes it signifieth the word of God in generall which is giuen to the Church for nourishment of their soules to eternall life and so it is taken heer as in Esay 55.1 the word is called both milk and wine and water and in other places hony It is hony for the sweetnes of it It is wine for the power it hath to reuiue and refresh the spirit of man and make his heart glad It is water for cooling and quenching of his spirituall thirst and it is milk for nourishment It doth more for nursing vp mans soule than the milk of the breast can for the bodies of infants The consideration whereof should work in vs the desire to which the Apostle heer exhorteth and withall wee should bring with vs faith to beleeue that Gods word shall turn to our nourishment Shall wee trust nature for the goodnes of milk and shall we not trust God for the efficacy of his word when hee tels vs it will nourish like milk And the rather should wee make our recourse with gladnes to the word because it is so cheap a food wee may buy this milk without money that is without merits onely if wee will hear our soules shall liue Esay 55.2.4 yea let vs for euer be thankfull to God for his word in this respect Was it so great a blessing that GOD brought the Israelites to a land that flowed with milk and hony for their bodies for the greatnes of which blessing God doth so often put them in minde of it How great then is the maruellous goodnes of God that hath made vs to liue in these times of the Gospell when the Land flowes with this spirituall milk and hony Let vs labour to bee thankfull and bring forth fruits worthy the bounty of God leâ—t the Lord send the men of the East to dwell in these palaces and to eat our milk and we be cast out as it was said in the Letter Ezech. 25.4 Oh that wee could see our happinesse in these daies of saluation This is that milk of the Gentiles prophecied of which wee enjoy and suck now from the breasts of Kings liuing vnder christian Magistrates that command the preaching of this sincere word of God Esay 60.16 Sincere The word may be said to bee sincere in two respects First in it self secondly in effect In it self it is sincere because it is without error without sinne and there is no deceit in it at all Pro. 8.7.8 Psalm 19.8.9 and because it hath no composition in it but is the very pure word of God as it came from God himself at first There is not a word in it but it was written by men inspired immediatly by the holy Ghost 2. Pet. 1. vlt. And as it is in it self so it is by effect It makes men sincere It makes crooked things straight It purgeth out hypocrisie and all leauen out of the mindes and hearts of men It both teacheth and worketh in the godly a spirit without guile Psalm 19.8.9 The Vse may be both for Instruction and Reproof For Instruction both to the people and to Ministers To the people and so men should heer learn First to loue the word and long after it for this very reason because it is so pure and sincere so void of harm or danger so did Dauid Psalm 119.146 Secondly when we finde our natures crooked and corrupt and deceitfull and tending to hypocrisie we should bring our hearts to the word to be mended For this you see is a property of the word It will make men sincere Psal. 19.8.9 and 119. Iohn 17.20 and as any men haue more betaken themselues to the word the more sincere they haue alwaies growne Thirdly to receiue the word with full assurance wee may trust vpon it it cannot deceiue vs what wee finde for comfort or directions in Scripture we may build vpon it Neuer man was disappointed of his expectation that trusted vpon the word of God but in God they haue euer praised his word 2. Pet.
1.20 Psal. 56.10 and 10.6 Fourthly as the Ministery of Gods seruants doth more declare the sincerity of the word so we should bee more in loue with it wee should like praier preaching I mean not witlesse and vnlearned preaching but such preaching as maketh demonstration to the conscience out of the pure word of God in things that concerne the good of the soules of men and the glory of God The word doth euer profit men most when it is most sincere that men onely speak the words of God Fiftly to stick to the word of God without going to the right hand or the left There can be no sinne but what is condemned in the word nor can there be duty not commanded therein nor can there be matter of faith not propounded therein Oh how happy were wee if wee could stick to the ould foundation euen the sincere word of God and not adde nor diminish The hatefulnesse of departing from the word on the left hand is in most places discouered But Oh the deceitfulnes of mens hearts and the wretched pronenesse of men to sinne by finding out many inuentions Men runne out and that very fast on the right hand we haue new opinions strange fansies coined euery day Little doo the better sort of people many of them think of traditions on the right hand Their faith is led into bondage when they can yield no better reason than It is such a mans judgement or else hee thinketh so himself or the reasons brought are vrged without any demonstration from the word of God and Scripture Happy aboue the most Churches vnder heauen were this nation if this point were vnderstood and carefully obserued if wee could stick to our first grounds in parting from the Church of Rome viz. to admit no opinions nor charge our conscience with more obligations but out of the word of God Ministers also may learn from hence what and how to preach That is the best preaching which is eminent for two things First that tends to beget sincerity cleernes of judgement distinct euidence of assurance and strict holinesse of life in the hearers secondly that shines in the natiue lustre of the word in it self without mixture when men knowe no matter no stile no wisdom coÌ„parable to that which may be had in the word This also may serue for reproof First of such Ministers as preach not sincerely and such are they that preach for corrupt ends though they preach true doctrine Phil. 1.17 and they that preach obscurely carelesly and striue not to set out the glory of the truths they propound and they that are like leâ—d Vintners which mix the word with the errors of their owne brains or with the traditions of men or with a manifest strife to bring in mans wisdome to Gods word more desiring to shewe their owne wittes and learning than the glory of the scriptures 2. Cor. 4.2 and 1. Cor. 1.17 and 2.4.5.13 2. Of the people for that great want of appetite to gods pure word and the plain preaching of it Thus of the second reason The third is taken from the effect and the profit which wil follow viz they shall growe thereby That ye may growe thereby This point of the growth of a Christian is of singular vse and meet to bee fully and particularly opened and therefore I will obserue fiue things concerning it more especially First that we ought to growe in grace Secondly in what things wee should labour to grow and abound Thirdly what are the rules to bee obserued that we might growe Fourthly the signes of growth Fiftly the vses of the whole First for the first Christians are bound not onely to get grace but they must labour to encrease in the gifts they haue receiued It is not enough to begin the work of God but wee must labour to abound in it and increase in well doing we must goe on and finish the measure of the work required of vs. These places euidently proue that God lookes for growth at our hands 2. Pet. 3.18 1. Cor. 15.58 1. Thes. 4.1 Prou. 4.18 1. Cor. 14.12 Secondly for the second before I number particulars I might tell you of diuers kindes of growth or increase in the kingdome of Christ. Christ himselfe is said to increase Iob. 3.20 The word is said to growe Act. 6. and in other places and Christians are said to growe so either first ioyntly in the mysticall body Eph. 4.16 Col. 2.19 or secondly seuerally euery one by himselfe Christ was said to increase not onely in stature and the declaration of his gifts Luke 2.40 but also in the glory of his kingdome and the aduancing of his dominion amongst men The word grew when the number of faithfull labourers was increased and when the light of the truth was more glorified and receiued by the people Christians are said to grow cheefly in two respects First in the number of beleeuers when there are daily added to the church Secondly in the power and practice of their gifts and this last is heer intended The word rendred Thereby might be read either in him or in it or as it is thereby In him that is in Christ. In it that is in the word or thereby that is by the word This last is intended heer in all probability Now then to the point There are certaine things wherein a Christian should striue to grow It is true wee should grow in euery good gift and work but if wee mark the scriptures these things in particular are especially to bee laboured after as being things that doe wonderfully honour God and credit the Gospell and bring a singular encrease of happiness to a Christian mans life and it is wonderful profitable to keep a Catalogue of these particulars stil before vs that we may euery day be put in mind of what we should especially labour after These are the things then we should distinctly labour to grow in First wee should labour to grow in wisdom Gods people should appear to bee a wise people aboue all the people of the earth Christ grew in wisdome Luke 2.40 Now wisdome hath two things in it First knowledge and secondly discretion In both these we should grow For knowledge the word of God should dwell plentiously in vs Col. 3.16 and wee should encrease in the knowledge of God Col. 1.10 and for discretion wee should abound in knowledge yea and saith the Apostle in all iudgement too Phili. 1.10 Secondly wee should grow in faith That which is lacking to our faith must be made vp 1. Thess. 3.10 and we should still bee praying with the Apostles Lord increase our faith Luke 17.5 2. Thes. 1.11 Now there be two things distinctly which wee should grow-in about faith viz. First assurance and secondly the exercise of it For assurance wee should hereunto giue all diligence that wee might get the full assurance of faith and hope to the end wee should neuer bee quiet till it bee established and rooted
thus two things are implied for our information The one concerns Ministers the other concerns the hearers First Ministers may hence take notice of it that there can neuer bee hope they should perswade with all their hearers for sacrifices were heer and there once taken out of the whole herd And besides the hearers may hence see that they are neuer so effectually wrought vpon till they can giue themselues ouer to their Teachers and to GOD to obey in all things though they perswade them to leaue the world and binde them to the cords of restraint in many liberties they took to themselues before yea though they let their hearts blood by pearcing their soules with sorrow for their sins euen to the death of their sinnes 2. Cor. 8.5 and 7.15 Secondly at the day of Iudgement also Ministers shall offer vp their hearers to God so many of them as are found chaste virgins vnto Christ to whom they had espoused them before in this life 2. Cor. 11.3 And thus Ministers before they dy must make ready their accounts for the soules of their people Heb. 13.7 And thus of the sacrifices of Ministers Ministers haue another sacrifice too viz. the particular texts or portions of Scripture which they chuse out and diuide to the people as consecrated for their vse For diuers think that that phrase of cutting the Word of God aright is borrowed from the Priests manner of diuiding the sacrifices and especially from the Priests manner of cutting the little birds The little birds is his text chosen out of the rest and separated for a sacrifice which hee must so diuide as that the wings bee not cut asunder from the body that is he must so diuide his text that no part be separat from a meet respect of the whole Leu. 1.17 and 5.8 2. Tim. 1.15 Secondly the Martyrs likewise haue their sacrifices and that is a drink-offring to the Lord euen their owne bloud this part is readie to bee powred out as a drink offring to the Lord for the Church Phi. 2.17 2 Tim. 4.6 and though we cannot bee all Martyrs yet we should all deny our owne liues in the vowes of our hearts to perform our couenant with God if euer wee be called to die for Christs sake and the Gospel Thirdly the sacrifice of rich men is almes and wel-doing and those sacrifices they are bound vnto to offer them continually Heb. 13.16 Philip. 4.18 Prou. 3.9 Almes is as it were the first fruites of all our increase But then wee must remember that our almes bee of goods well gotten For else God hates robbery for burnt offering Isaiah 61.8 And in giuing wee must denie our selues and not seeke our owne praises or plenary merit in it for it is a sacrifice clean giuen away from vs and consecrated only to God and the vse of his spirituall house the Church And thus of the sacrifice proper to some Christians There are other sacrifices in the Gospel now that are common to all Christians And these are diuers For fiâ—st Christ is to bee offered vp daily to God as the propitiation for our sins God hath set him forth of purpose in the Gospel that so many as beleeue may daily run vnto him and in their prayers offer him vp to God as the reconciliation for al their sins and this is the continuall sacrifice of all Christians Without this there is the abomination of desolation in the temple of our hearts This is the end of all the ceremonious sacrifices the substance of those shadowes Those sacrifices serued but as rudiments to instruct men how to lay hold vpon Christ and to carry him into the presence of God and laying hands vpon his head to plead their interest in his death who was offered vp as a whole burnt sacrifice for their sinnes Wee are Christs and Christ is giuen vnto vs as our ransome wee must euery day then lay hold vpon him and see him bleed to death for our sinnes and bee consumed in the fire of Gods wrath for our sinnes Secondly a broken and contrite heart is a sacrifice God will not despise yea such hearts are the sacrifices God especially cals for from men Hee euer loued them better then all the outward sacrifices in the Law Psal. 51.17 It is the heart God cals for and yet not euery heart but a heart wounded with the knife of mortification that is cut and bleedeth in it selfe with godly sorrow for sinne and is broken and contrite with the daily confession of sinne This is required of all Christians and this very thing makes a great deale of difference between Christian and Christian Thirdly praier and thanksgiuing to God are Christian and holy Sacrifices as many scriptures shew Psal. 141.2 Heb. 13.15 Hos. 14.4 Psal. 51.21 Fourthly we must offer our selues our soules and bodies as a liuing sacrifice to God Rom. 12.2 2. Cor. 8.5 and that First in respect of obedience deuoting our selues vnto God liuing to him and wholy resolued to be at his appointment Psal. 40.6 Loe I come to doe thy will this is in stead of all burnt offerings Secondly in respect of willingnes to suffer affliction of what kind soeuer as resoluing that through many afflictions as through so many flames wee must ascend vp to heauen as the smoak of the incense or sacrifice on the Altar Acts 14.21 Hence are trials called fiery trials 1. Pet. 4.12 Thus of the kindes of sacrifices which remaine vnto Christians The lawes about those sacrifices follow For there bee many things to to be obserued by Christians in their sacrifices if they would euer haue them acceptable to God which the shadowes in the old law did euidently signify as First the sacrifice must bee without blemish Malach. 1.7 which the same Prophet expounds Malach. 3.11 Our offrings must be pure offerings wee must tender them in the sincerity of our hearts Our sacrifices are without fault when wee iudge our selues for the faultinesse of them and desire they might haue no fault Secondly it must bee presented before the Lord and consecrated to him which signified that we must walk in Gods presence and doe all in the sight of God deuoting all to his glory Genes 17.1 Mic. 6.8 Thirdly our sacrifices must bee daily some kindes of them There were sacrifices euery day in the Temple and it was an extreme desolation when the sacrifices ceased so it must bee our euery daies worke to imploy our selues in some of those spirituall sacrifices Heb. 13.15 Fourthly There must bee an Altar to consecrate the gifts Math. 23.19 This Altar is Christ who is the onely Altar of Christians Heb. 13.10 Reuel 8.3 No seruice can be acceptable to God but as the Apostle heere saith by Iesus Christ We must doe all in the name of Christ Col. 3.17 Fiftly there must bee fire to burne the sacrifice This fire is holy zeale and the power and feruencie of the spirit in doing good duties The fire on the Altar first
deuote our selues vnto godlinesse that thereby we may proue what this good and acceptable will of God is Let vs try Gods acceptation and wee shall certainly finde it shall go well with the iust Rom. 12.1 2. Yea wee should from hence gather much encouragement to imploy our selues in piety and mercy It is enough if God accept of vs. Quest. But what should we doo that we may be sure our sacrifices be accepted of God How shall we knowe when God doth accept our seruice in any holy duty Ans. That a mans conscience may be soundly established in this point of God's acceptation we must look to three things First that the person be sanctified None but Priests must approach to offer sacrifice to God They that are in the flesh cannot please GOD Rom. 8.8 The sonnes of Leui must bee purified and refined as the siluer is refined before their offring will bee pleasing Mal. 3.3 4. When the Lord reiected with so much disdain the sacrifices of the Iewes hee shewes what they should haue done to please him they should haue washed themselues by true repentance and put away the euill of their works Esay 1.11 16. Onely the works of the penitent cannot bee accepted if the person be not in fauour the works are hated For they are sanctified by the holy Ghost Rom. 15.16 Secondly that the manner of performing our seruice bee right there are diuers things in the manner are hatefull and diuers things pleasing The things specially hatefull are first beloued sinnes secondly hypocrisie thirdly malice and fourthly luke-warmnesse The sacrifice is lothsome if it be blinde or lame or blemished that is if men bring to Gods seruice the loue of any foule sinne the seruice is lothsome Malach. 1. So if mens hearts be carried away with continuall distractions that seruice is lost this is To come neer to God with our lips when our harts are farre from him Hypocrisie is leauen as beloued sin is hony both forbidden Again when a man comes to God's work and hath not forgiuen his brother hee keeps the Feast with some leauen his Passeouer is defiled nor can his own sinnes be forgiuen because he forgiues not Mat. 6. 1. Cor. 5.8 Finally luke-warmnesse is like a vomit to God when wee are neither hot nor cold They are lothed like the Laodiceans Reuel 3. There are other things wonderfull pleasing to God as First when a man doth whatsoeuer he doth in the Name of Christ this is the Altar that sanctifieth the gift and the sacrifices are heer acceptable through Iesus Christ Heb. 13.15 Col. 3.17 Secondly when our works are soundly powdered with salt that is when we soundly confess our owne vnworthinesse and giue all glory to God in Iesus Christ. Thirdly when wee loue mercy and piety accounting it our delight to doo God's will and thinking our selues greatly honoured to bee admitted to doo this seruice Mic. 6.8 2. Cor. 8.5 Fourthly when we can bring faith that is a heart well perswaded of God so as wee can beleeue all good of him and his mercy Without faith no man can please God Heb. 11.6 and God takes no delight in him that withdraweth himself through vnbelief Heb. 10.36 37. Fiftly when it is our euery-daies work Sacrifice will please God if it be continuall Hebrewes 13.15 Thus of the second thing Thirdly wee may knowe that our sacrifice is accepted if the Lord burn it to ashes with fire from heauen Thus God did put a difference between the sacrifice of Cain and Abel by some visible signe and though wee may not limit God and expect he should answer vs by visible signes yet God hath not left vs without testimony of his fauour For by his word of promise and by his Spirit bearing witnes to our spirits hath hee manifested euen from heauen his acceptation and in particular when the beleeuer stands before the Lord with his sacrifice duely offered when the Lord doth â—uddenly fill his heart with the cloud of his presence or warm his soule with the ioyes of the holy Ghost what is this but the signe of his acceptation Question What if we be accepted in our seruice of God what great thing is that to vs Answ. When God accepts thine offrings thou maist be assured of three things First that all thy sins bee forgiuen thee God hath purged away thine iniquity he hath receiued an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell vnto God he reioyceth ouer thee with ioy Phil. 4.18 Thirdly it is a pledge vnto thee that God wil supply all thy necessities out of the riches of his glory in Iesus Christ our Sauiour Phil. 4.19 Verse 6. Wherfore also it is contained in the Scripture Behold I put in Sion a chief corner-stone elect and precious and hee that beleeueth therein shall not be ashamed HItherto of the proposition of the exhortation The confirmation follows where the Apostle giues reasons why wee should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priuiledges of Christians vnto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7 8. In the testimony of God obserue first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concerns either the giuing of Christ for the good of the Church or the safety of the Christian that by faith receiueth Christ. The giuing of Christ is exprest in these words Behold I lay in Sion a chief corner stone elect precious the safety and happinesse of the Christian that receiueth Christ in these words And hee that beleeues in him shall not be confounded First of the place where this testimony is found viz. in the Scripture By the Scripture is vsually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy Ghost But heer he means it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word giues vs occasion to consider of the nature of these Books and of their vse and of their excellency and of their harmony These Books are called Scripture because they contain in writing the whole will of God necessary to be knowne of vs they are the Treasures of all truth The doctrine which was before deliuered by tradition for 2000 yeers was afterwards written down and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible aboue all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceedes
that the testimonies of Scriptures concerning Christ ought to bee familiarly knowne of vs and this as an especiall one But I rather think it is vsed to note the wonder of the work heere mentioned and so the word may import diuers things vnto vs. First it was a maruelous work that God should giue vs his owne Sonne to be our Sauiour and the fountaine of life to vs. Hence it is that wee may obserue throughout the Scripture that God doth set this note of attention and respect both vpon the generall and vpon many particulars that concerne Christ as it were by the Word to pull vs by the eares to make vs attend or to giue vs a signe when we should specially listen Thus God brings out Christ to the Church and tells how he loues him and hath resolued vpon it by him to saue both Iewes and Gentiles and wils them to behold him and wonder at him Isaiah 42.1 So when hee promiseth the comming of Christ And of the ends of his comming hee makes a proclamation all the world ouer that he hath appointed a Sauiour vnto Sion Thus hee would haue vs wonder at the seruice of the Angels about the time of his birth Math. 1.20 Luke 2.9 10. and at the miracle of his conception that he should bee borne of a Virgin Mat. 1.21 and at the Wisemen led by a starre out of the East Mat. 2.1 9. and at the opening of the heauens when the voice came downe to testifie that Christ was the beloued Son of God in whom he was well pleased Math. 3.16 17. and at the seruice which the Angels did him and at his wonderfull abasement for our sakes Math. 21.5 and especially that hee should sacrifice his owne bodie for our sinnes 1. Iohn 1.29 Heb. 10.7 and that he is aliue from the dead and liueth for euer Reuel 1.18 and that he hath opened the secret book of Gods counsel and made it known to the world Re. 5.5 and that after such hard times vnder the raign of Antichrist hee should recollect such troops of Gospellers as stood with him on Mount Sion Reu. 14.1 It were too long to number vp more particulars Onely thus much wee should learn that the doctrine of Christ is to be receiued with great affection attention and admiration Secondly this word strikes vs like a dart to the heart for it imports that naturally wee are extremely carelesse and stupid in this great doctrine concerning Christ faith in vs. For when God cals for attention it implies that we are maruellous slowe of heart to vnderstand or with affection to receiue the doctrine Let the vse of all be then to striue with our owne hearts and to awake from this heauinesse and sleepinesse and with all our soules to praise God with endlesse admiration of his goodnes to vs in giuing vs his Sonne Thus of the wonder of it 2. The Author of it follows I lay or put God would haue vs to take speciall notice of it that it is he that was the Author of this glorious worke He is the work-master the chief master builder It is Gods worke and the knowledge of this may serue for diuers vses For first it should direct our thankfulnes wee should giue glory to God and praise his rich grace Hee will not lose his thanks for Christ. He holds himselfe much honoured when wee praise him for so great a gift as Christ. Secondly it should much strengthen our faith and make vs beleeue the loue of God and his willingnes to bee reconciled He is the party offended and if he were hard to be pleased he would neuer haue sought out such a proiect for reconciliation Besides what can God deny vs if he can giue vs his owne Son and who is pleased also in his Word to signify so much and commanded it by his seruants to bee told to the parties offending that he hath found out such a way of perfect peace Thirdly we should hence be comforted in all the straits of godlines when the Lord goeth about to lay the foundation of grace in our hearts and to forme Christ in vs we should remember it is the Lords work and it shall prosper if the Lord will haue it go on who can hinder it The gates of Hell shall not preuaile against it when God builds it vpon this Rock Fourthly it should teach vs in al other distresses to trust vpon God and neuer be afraid of the oppositions of men or the impediments of our deliuerance For what shall restraine Gods mercy from vs If the Lord can bring about such a worke as this to found Sion by laying Christ as the chiefe corner stone in her then we may trust him in lesse matters The Lord will accomplish all the Counsell of his will and he that hath promised that all shall worke together for the best will performe it To this end hee pleades this worke of founding Christ in the womb of a Virgin of purpose to giue them thereby a signe of deliuerance then in a temporal affliction it is easy for him to saue vs and deliuer vs from all our troubles that can giue vs a Sauiour for all our sinnes Lastly Ministers that are but vnder-Masons Carpēters must learn to take al their directions at god both to see to it that they lay no other foundation then what God hath laid which is Iesus Christ and in all things to be faithfull in good workes as such as must make their accounts to God And thus of the Author Thirdly The time followes I lay or put Hee speakes in the present time yet meaneth it of a thing to bee accomplished in the time to come For God laid Christ downe as the corner stone partly in his Incarnation when he sent him into the world in the flesh to take our nature and partly he is said to lay down this corner stone when spiritually by meanes hee formes Christ in the hearts of men in the visible Church Now the Lord speaketh in the present time I doo lay for diuers reasons First To signify that the care of that busines was then in his head he was plotting about it did continually minde it Secondly to signify that howsoeuer the maine worke of the open restoring of the world by Christ in the calling of the Gentiles was long after to be done yet God did spiritually forme Christ in the hearts of the remnant so as at all times hee did more or lesse further his building Thirdly to note the certainty of the accomplishment of it he saith he did then do it to assure them it should as certainely be done as if it were then done which should teach vs to beleeue God and neuer limit him When we haue his promise let vs reckon vpon it if God promise vs any thing it is as sure as if we had it Thus of the time Fourthly The manner followes noted in the word Laid I lay There are many things imported vnder this
Acts 2.6 or else a spirituall grace in the heart of a Christian by which his soule mournes and is abashed and ashamed with him And so there may bee three reasons or rather causes assigned wherein the godly ought to bee confounded As first in repentance for their sins of which these places intreat Ezech. 36.32 Ierem. 31.19 Ezech. 16.61 and for this cause rebellious offenders must be noted and their companie shunned that they may bee confounded in themselues for their sinnes 2. Thes. 3.14 and the Lord complains that the people were not ashamed for their sinnes Ierem. 6.15 Secondly when God or Religion or the godly are reproached and disgraced thus Psalm 44.15 16. Ierem. 51.51 Thirdly the people that profess the truth do erre through indiscretion or giue offence or liue in any grieuous euill Isaiah 29.22 23. Ezra 9.6 7. Now because the confusion here mentioned is a miserie God will turne away from the beleeuer therefore I will explaine that point and shew how many waies God keepes the beleeuer from being confounded They shall not be confounded This God will make good vnto them both in this life and in the day of Iudgement In this life they shall not bee confounded neither in respect of their outward estate nor in respect of their spirituall estate For their outward estate whether we respect their condition and credit or the meanes of their preseruation For their credit God will doe one of these two things For either God will make them exceeding glorious and make them high in praises as Esay 49.2 3. or at the least though they may passe through euill reports yet they shall not be vtterly shamed God will giue them good report amongst the godly and will greatly esteem them himselfe 2. Cor. 6.8 Heb. 11.2 Faith shall obtaine a good report And for the meanes of their preseruation Either first God will saue them from the temptations that fell on the world so as in the euill time they shall be prouided for and preserued from distresse as Psal. 37.19 or else secondly God will not disappoint their trust but come to their succour and deliuer them as Psal. 22.6 and 25.3 and Rom. 5.3 or else thirdly if God doe deferre for a time hee will in the meane time refresh their hearts and lighten their faces with the comfort of his fauor and presence as Psal. 34.6 Or else fourthly if the Lord let the affliction yet continue hee will giue them strength to beare it and patience and magnanimity so as it shall bee no great burthen to them as it is shewd of Christ Isaiah 50.6 7. so of Paul Philip. 1.20 2. Tim. 1.12 Or else fiftly though they may be many waies distressed yet they shall neuer bee forsaken or perplexed so as to haue cause to despaire They shall not bee destroied 2. Cor. 4.9 In all these sences they shall not bee confounded in respect of their outward estate And for their spirituall estate they shall not be confounded and this may bee shewed in diuers things First in respect of illumination they shall not abide in darknes Ioh. 12.46 Secondly in respect of iustification their sinnes are not imputed to them and the Lord so surely forgiues the beleeuer that the conscience shall be satisfied with that propitiation is made in the bloud of Christ for it is not ashamed of the former euill waies because it beleeueth that they enioy Gods pardon as if they had neuer been Zeph. 3.11 Thirdly in respect of Adoption because by beleeuing they are made the sonnes of God and so need not bee ashamed at any time of their condition Ioh. 1.12 Fourthly in respect of accesse vnto the presence of God For by faith he is priuiledged he may go with boldnes and confidence into the presence of the King of Kings and therefore what should confound them Eph. 3.12 Fiftly in respect of the promises of God For by faith he obtaineth many rich and precious promises each of them like a Well of ioy and a verie spring of contentment 2. Pet. 1.4 Heb. 11.13 33 34 Sixtly in respect of the hope of glory For by faith we haue accesse to this grace whence we stand and reioice in the hope of the glorie to come Rom. 4.2 And for the Day of Iudgement it is certaine they shall not bee confounded in two respects First they shall haue boldnes at that Day and hower and praise before all the world They that are not a shamed of Christ in this world hee will not then be ashamed of them And secondly they shall bee deliuered from eternall confusion and damnation They shall enioy euerlasting saluation and shall not bee confounded world without end Isaiah 45.17 Quest. So that by this which hath bin sayd we may in part know how to answer that obiection which may be made For some one may say The Scripture in diuers places seemes to graunt that Gods seruants haue bin ashamed confounded Ans. Now for answer heereunto diuers things must be distinctly considered of First the godly shall not bee ashamed or shamed with euerlasting shame or they shall not be asham'd at the day of Iudgement though it were graunted they might bee ashamed in this life Esay 45.17 in that World which is without end they shall not bee ashamed Secondly wee may answer with the Prophet Daniel that shame and confusion belongs vnto the godly if wee respect their deserts but they are freed from it by the couenant of grace in Christ Dan. 9.7 Thirdly if wee consider of the state of the Church in the publike condition of it as both good and bad are mingled together so God may powre out terrible shame and confusion vpon visible Churches for their great prouocations as Ierem. 9.19 and 17.13 Fourthly this promise shewes what God will make good to the beleeuer if the fault bee not in himselfe he shall bee set in such a condition as he shall haue no reason to bee ashamed but in all distresses two things shall bee certaine first that God will come quickly to his succor Heb. 10.35 36. Secondly that till his deliuerance hee shall haue a faire assurance and euidence for his hope in God by his promises so as if hee doe not withdraw himselfe through vnbelief in rest and quietnes hee shall be fortified Esay 30.19 Fiftly if wee restraine the sence to the coherence and particular drift of this place wee may answer three things First that he shall not be so confounded as to bee driuen to run headlong vpon the vse of any vnlawfull meanes Secondly that hee shall not fall downe from the foundation which is Christ though he should endure many a sore storme And thirdly he shall not bee ashamed in the point of Iustification hee shall neuer repent that hee relied vpon Christ and his merits and righteousnesse Sixtly It is true that in some temporall crosses they may bee foiled in the iudgement of the world and in their owne sence as the Prophet confesseth
door of euery opinion and before thou let it in ask this question What shall my soule bee aduantaged by this opinion at the day of IESVS CHRIST And if it cannot answer to it directly reiect it Psal. 119.66 Dauid praies God to teach him good iudgement and knowledge Fiftly let the publique Ministery of GOD's seruants be the ordinary rule of thy interpretation so long as no sense is taught there contrary to the former rules 1. Cor. 14.36 and where thou doubtest thou must seek the law at the Priest's mouth and be very fearfull in any thing to bee wiser than thy Teacher I mean to nourish priuate opinions which are not iustified by publick doctrine Sixtly pray to God to â—each thee and to giue thee his Spirit to lead thee into all truth vnderstanding is God's gift 2. Tim. 2.7 and hee will teach thee humbly his way Psal. 25. Thus of the first rule wee must first soundly vnderstand the sense of the Scripture wee would apply Secondly thou must bring a minde apt to bee taught willing to be formed and to bee all that which God would haue thee to bee thou canst neuer profit by application without a penitent minde a minde that will part with any sin God shall discouer in thee and a minde carefull to obserue the conditions required aswell as the promise tendred Iames 1.21 This is indeed to glorifie the Word Thirdly it is an excellent help in application to follow the guiding of the holy Ghost in thy heart thou shalt finde in all doctrines a difference Some things read or heard haue a speciall taste put vpon them by Gods spirit or a special assurance of them wrought at the time of reading or hearing Now thou must be carefull to take to thee these truths which the Spirit of GOD doth cause to shine before thee Eat that which is good Esay 55.2 Try all things and keep that which is good 1. Thes. 5.20 Fourthly knowe that serious and secret meditation vpon the matter thou hearest is the principall nurse of fruitfull application it is but a flash can be had without an after deliberate meditation and about meditation remember these rules 1. Let it be secret 2. He must let it be full Giue not ouer till thou hast laid the truth vp in thy heart take heed of that common deceit Psalm 119.45 of resting in the praise or liking of the doctrine bee not a Iudge against thine owne soule For if the doctrine be worthy of such praise why darest thou let it slip and run out Let not the diuell start it out of thy heart Mat. 13.20 or the cares of life choke it Luke 11.28 3. Let it be constant Bee at the same point still from day to day till it bee soundly formed and seated in thy heart How rich might many Christians haue been if they had obserued this rule Psal. 1.2 Psalm 119.3 5. Esay 26.9 Fiftly be wise for thy self take heed of that errour of transposing thy applications say not This is a good point for such and such till thou haue tried thine owne heart whether it belong not to thee Psalm 119.59 Pro. 9.7 Sixtly by any means bee carefull of the seasons of doctrine be wise to vnderstand the season There bee many truths which if thou let passe the opportunity of informing of thy selfe thou maist perhappes neuer haue it so again and therefore take heed of losing precious things when thou hast the time and meanes to attaine them c. Thus of the first point The second thing is the speciall duty of Ministers to apply the Scriptures to the hearers that belong to their charge we see the Apostles doe it and for this purpose hath God set apart the ministery of the Word that by them it might be applied God inspired the Scriptures and the Ministers are to vrge them and whet them vpon the hearts of their hearers for their Instruction Reproofe or Consolation 2. Tim. 3.17 They are like the Priests for cutting vp or diuiding of the Sacrifices 2. Tim. 2.15 And this may serue to iustifie the course of godly and painfull ministers that most studie the sound application of their doctrine and secretly staineth the pride of these men that auoide with scorne application vainly affecting the praise of wit and learning Thirdly we may hence note that all men in the visible Church haue not a right to the comforts of the Scripture and it is the Ministers dutie to driue wicked men off from claiming anie part in the promises which are the only treasure of the Saints as here we see in these two verses the Apostle carefully doth Men must doe the workes of Iacob if they would haue the comforts of Iacob Micah 2. verse 7. A Minister must separate betimes the cleane and vncleane His word must be like a Fanne that will driue the chaffe one way and the Wheat another and though wicked men brooke not this yet God requireth this discretion at the hands of his people Gods Ministers must not dawbe with vntempered morter or giue the childrens bread to dogs or cast holy things to swine Fourthly they may hence cleerly also see that no other difference may be put between many then what faith and vnbelief obedience and disobedience make Men must not be knowne after the flesh Fiftly t is hence also apparant that all the godly haue a common right to the promises made in Christ. The godly in the Apostle Peters time had right to the former consolation as well as the godly in the Prophet Esaies time God is no respecter of persons Col. 3.11 Thus in generall Two things are to be obserued in particular The one concernes the godly who are comforted The other concernes the wicked who are terrified The Godly are comforted in these words To you therefore which beleeue he is precious In which words it is the drift of the Apostle to raise a vse for consolation out of the former Text whence consider First the persons comforted viz. you that beleeue Secondly the happinesse applied vnto them He is precious For the first It is manifest that the Apostle directs them to look for faith in their hearts if they would haue comfort in God's promises It is not enough to knowe that beleeuers shall bee saued but we must be sure that men in particular are beleeuers we must examine our selues whether we be in the faith or no 2. Cor. 13.5 Which should both reproue and direct It reprooues the great shamefull slothfulnesse of Christians that suffer the tempter to keep them without the assurance of faith some haue no faith at all and the better sort liue in too much doubtfulnes in the point of the assurance of faith And therefore we should bee warned and directed to try our faith and to make it sure that we are beleeuers Quest. What is it to be a true beleeuer Ans. It is To imbrace with our hearts the reconciliation and saluation which by Christ is purchased for vs
their horrible fall Which should teach vs to learn of God to doo likewise towards all our enemies and withall it may much comfort vs. If God will do thus with his enemies what will he do with his owne children and seruants how will hee honour and reward them and if the notorious oppositions of the Pharises cannot hinder God's acknowledging of that little goodnes was in them how much lesse shall the meer frailties of the Godly that will doo nothing against the truth though they cannot doo for the truth what they would hinder the glorious recompense of reward and acceptation with God! Thirdly we may hence note that Christ and Religion and the sincerity of the Gospell may bee disallowed opposed by great learned men by such as are of great mark in the Church euen by such as were Gouerners of the Church in name and title Quest. 1. Two questions do easily rise in mens mindes vpon the hearing of this doctrine The first is Whence it should bee that learned men who haue more means to vnderstand the truth than other men and by their calling more especially tied to the study of all truth yet should be drawne to oppose or reiect Christ and the truth Ans. I answer that this may come to passe diuersly First sometimes it is because of their ignorance neither may this seem strange that they should be ignorant for though they may be very learned in some parts of study yet they may be very blockish in some other Besides the naturall heart of man doth not take any great delight in the study of the Scriptures and therefore the answer of Christ was proper Yee erre not knowing the Scriptures or the power of God Secondly in some it is because of their secret Atheisme Many learned men bee very Atheists in heart and such were some of the Pharises for they neither knew the Father nor Christ as he chargeth them Thirdly some haue a spirit of slumber they haue eies and yet cannot see as in the case of some of those Pharises they could not apply the very things themselues spoke For being asked about the King of the Iewes Matth. 2. they could answer directly out of the Scriptures and giue such signes of the Messias as did euidently agree to Iesus Christ and yet these men were so infatuated that when God shewes them the man to whom their owne signes agree they cannot allow of him Fourthly in some it is enuy They are so fretted at the credit and fame of Christ or such as sincerely preach Christ that for very enuy they striue to destroy the work of God and to disparage the progresse of the Kingdome of Christ they cannot endure to see all the world as they account it to follow Christ. Fiftly in others it is ambition and desire of preeminence and the quiet vsurpation of the dignities of the Church that they alone might raign and be had in request this no doubt moued the Pharises and was the cause why Diotrephes made such a stir in the Church Sixtly in others it is couetousnes and desire of gain These are they that account gain to be godliness as the Apostle speaks and such were some of the Pharises Luke 16.14 Seuenthly in others it is a wilfull and malitious hatred of the truth and such was it in those Pharises that were guilty of the sin against the holy Ghost Quest. 2. But how shall a simple ignorant man stay his heart and bee settled in the truth when the wise and learned men of the world oppose it how can he tell it is the truth which they reiect who haue more learning and wit than hee Ans. I answer A simple and single-hearted Christian may some-what be helped against the testimony of those wise men of the world if hee mark but their liues for vsually by their fruits they may bee knowne Mat. 7. For commonly such as oppose Christ and the Gospell or the sincerity of the Gospell are men that may be apparantly detected of profanenesse as our Sauiour Christ shewes by diuerse instances in the Pharises Mat. 23. But because sometimes the messengers of Satan can transforme themselues into Angels of light therefore I answer secondly that all the Godly haue the sure Word of the Prophets and Apostles which may bee the touch-stone to try the opinions of men by which in the points absolutely necessary to saluation is euident and plain and infallible to the Law and to the Testimonies if they speak not according to these it is because there is no light in them Esay 8.20 And that they may bee sure let them pray to God to teach them for hee hath promised to teach the humble his way if a man come to God with an humble minde and with desire of reformation of his life in that hee knowes God hath bound himself to shew him his will Psal. 25.9 Iohn 7.17 Besides euery childe of God hath the Spirit of God in his heart who knoweth the things of God which indited the Scriptures and is the onely supreme Iudge of all controuersies Hee that beleeueth hath a witnes in himself the Spirit working much assurance in his heart and anointing him with ey-salue and leading him into all truth And by this help the entrance into the Scriptures giues light to the simple Vse The vse of the point then is First to informe vs concerning that great Iustice of God in hiding his truth from the wise and reuealing it to babes and children or infants which our Sauiour and Saint Paul take notice of Secondly to confirme vs against the sinister iudgement of worldly-wise and learned men and in matter of religion not to be swaied by that inducement since it is thus plainly told foretold Thirdly to confute the Papists that plead vnto the ignorant that their religiō is the right because it is hath bin maintained by such a number of Popes Cardinals which haue excelled in learning greatnes of place for heer we see the builders reiect the head stone of the corner Fourthly to shew vs that whatsoeuer wicked wise great men pretend yet their quarrell is against Christ and his Kingdome Fiftly to reach vs therefore to pray for our teachers and gouernors that God would guide them by his good Spirit and assist them in their callings c. Sixtly to bee more thankefull to God when the Lord giues vs builders not in name onely but in deed that settle about Gods work with all their hearts and labour with all faithfulnes to promote the Kingdome of Christ. Hitherto of the Persons The cause of their punishment is their refusing of Christ. Refused They refused Christ they disallowed him as vnfit for the support of the building They cast him away as rubbish they reiected him or accounted him as a reprobate Christ is refused or disallowed many waies First when the Gospel of Christ is contemned or neglected that is when men neglect or contemne the doctrine of saluation by
iudge our selues that wee bee not condemned of the Lord. For the attendance vpon this point maketh all safe whereas the long neglect of our daily sinnes without any humiliation for them may turn in the end to the pangs of some miserable despair Vse 4. Fourthly hence the Godly may comfort themselues because Christ is to them a rock to build on Mat. 16. a rock for refuge and safety Psal. 18.2 a rock for shadow Esay 32.2 And therefore let the Inhabitants of the earth sing Esay 42.11 and withall if they consider how God sheweth them they should account their other afflictions but light in comparison of what falls vpon wicked men Ob. But we read that godly men haue been in despair as Dauid Iob and others Sol. It is true but yet there was euer great difference between the despair of the Godly and the Wicked which I will briefly note First they differed in the causes The honors of the Wicked proceeded from the curse of God whereas the sorrows of the Godly proceeded from his mercy Secondly they differed sometimes in the obâ—iect for godly men despair of themselues wicked men despair of God It is a grace vsuall in repentance to despair of all happinesse from our selues but now wicked men are out of all hope of God's mercy and help Thirdly they differ in the effects For Cain blasphemes God in his despair and saith his punishment is greater than he can bear or his sinnes greater than can bee forgiuen but the Godly giue glory to God and account him alwaies iust and good Again wicked men rage and repent not but godly men bewail their sinnes and cry mightily to God Reu. 16.9 10. Ier. 18.12 Wicked men bee in trauell but they bring forth nothing but winde they are neuer the better when they come out of their affliction no though they poured out a praier to GOD in the time of distresse Esay 26.16 17 18. Thirdly the confidence of the wicked man is swept down as the house of a spider they haue no hope at all Iob 8.13 and 11. vlt. Whereas godly men at the worst are supported with some kinde of hope or perswasion of mercy and therefore vsually they rather ask whether God's mercy be clean gone than say it is so Psalm 77. and they rather complain that God hides himself from them than that God hateth them Psalm 88.15 Fourthly they differ in the measure too For God alwaies hath respect to the strength of his children to lay no more vpon them than they are able to bear whereas he respects the sinne of wicked men and regards it not though they cry out with Cain they cannot bear it Fiftly God giues issue out of the triall and returns from his displeasure in a moment when he deals with the Godly Esay 54. whereas wicked men can haue no such hope Lastly seeing despair is such a curse and is so farre from leading men to Christ that it makes them suffer shipwrack vpon Christ Ministers all others should take heed of driuing the people vpon any pretense into this kinde of desperation let men bee taught to despair of themselues but neuer to despair of God Hitherto of the kindes of punishments The causes follow first in themselues secondly in God In themselues it is their stumbling at the word and their disobedience To them which stumble at the Word There is a diuerse reading The old reading was thus To them that offend in the Word noting either in general that Gods word or Christ doth not profit these men that were guilty of euill speaking and the grosse abuses of the toung or in particular it should note the sinnes of the stubborne Iewes who offended in word when they blasphemed Christ and denied him But I rather take it as heer it is translated and so it notes the causes why many men fall into scandall and from thence into despaire viz. because they bring ill harts to the Word of God they haue mindes that are rebellious and will not be subiect to the Gospell but intertaine it with diseased cauilling mindes Those persoÌ„s are likely not to receiue any good by Christ that quarrell at the Word of Christ. Now that this may not be mistaken or neglected I will shew first what it is not to stumble at the Word lest some weak ones should be dismaied Then secondly how many waies wicked men stumble at the Word For the first To bee grieued in heart for the reproofes of the Word is not an offence but a grace so we are troubled not with dislike of the Word but of our owne sinnes Secondly to inquire of the truth and that which is deliuered and to try the doctrine by turning to the Scriptures as the Bereans did this is not condemned heere nor is it a stumbling at the Word to put a difference betweene the teaching of Christ and the teaching of the Scribes and Pharises Secondly but men are said to bee offended at the Word when their harts rise against it or they ensnare themselues through their owne corruption by occasion of the Word To speak distinctly wicked men are offeÌ„ded at the word with a three-fold offence First with the offence of anger when they rage and fret at the Word or the teachers thereof because their sinnes are reprooued or their miseries foretold And this offence they shew either when they enuy the successe of the Word Acts. 4.2 or raile and reuile Gods Saints as Ahab did Michaiah for telling him the truth or when they mocke at the Word as the Pharises did Luke 16.14 Secondly with the offence of scandall when they take occasion from the doctrine they heare to fall off from hearing or from the true Religion or from the company of the godly Thus they stumbled at those hard sayings of Christ that departed from him for that cause or reason Ioh. 6. Thirdly with the offence diabolicall when men peruert the good Word of God to inflame themselues the more greedily to sin making it a doctrine of liberty or taking occasion to commit sin from the Law that rebukes sinne The vse may bee first for information and so two waies For first we may hence see the reason why many hearers profit not by the Word It is not because the Word wants power but because they stumble at it They nourish cauils and obiections against it they oppose reason to faith Secondly we may hence take notice of the difference of a regenerate and vnregenerate heart To the one the Word is a sauour of life to the other it is a deadly sauour and full of offence to them And withall this may humble wicked men For this is a sure truth that so long as they are offended at the Word so long they haue no part in Christ and withall it may comfort all those that loue the Word and receiue it with ioy constantly For that is a meanes and signe of their interest in Christ. Being disobedient These words containe another
the shining of the Sun at noon-day Thus of the punishment of vnbeleeuers and so also of the first argument taken from testimony of Scripture Verses 9 and 10. But yee are a chosen generation a royall Priest hood an holy Nation a peculiar people that ye should shew forth the vertues of hâ—â— that hath called you out of darknes into his maruellous light Which in times past were not a people yet are now the people of God which had not obtained mercy but now haue obtained mercy THese words contain the second argument to perswade Christians to make their constant recourse vnto Christ and from him to procure vertue to enable them for holinesse of conuersation and it is taken from the consideration of the excellency of that estate vnto which they were brought by Christ. For the description whereof the Apostle singles out two places of Scripture with which hee makes vp a compleat narration of their great prerogatiues aboue all other people and aboue that they themselues were in former times The places of Scripture he makes vse of are Exod. 9. and Hosh. 1. And before I open the words two things may be heer noted First the Apostle's care to prooue what he saith from the scripture whether it be against wicked men or for godly men which shews that we should much more take heed to GOD's Word being lesse than Apostles especially such an Apostle Secondly we may hence note that the promises or praises giuen to the Godly in the old Testament are not enuied to Christians in the new Testament God is no respecter of persons but wee haue free liberty to search the books of God and to chuse out of all the examples of the sutes of godly men or the preferments what we wil and if we make a sute of it to god he wil not deny it but shew vs their mercy Now for the particular opening of these words we must obserue that it is the purpose of the Apostle to shew briefly the priuiledges of the godly aboue all others or what themselues were before their conuersion And the priuiledge of their estate may be considered either positiuely in it self or comparatiuely It is described positiuely verse 9. and comparatiuely verse 10. In the ninth verse there he reckons vp a number of prerogatiues belonging to the Godly and withall shews the vse they should make of them or the end why they were conferred vpon them The Godly excel in diuers respects if we consider First their election they are chosen of God Secondly their alliance or kinred they are a chosen kinred Thirdly their dignity aboue other men they are royall Kings Fourthly their function or priuate imploiment before God Priests Fiftly their behauiour or outward conuersation they are holy Sixtly their number they are a Nation Seuenthly their acceptation with God they are a peculiar people First for Election The Apostle looking vpon the words in Exodus 19.5 6. and seeing that they described the happinesse of Christians in this life doth in the Fore-front put-to this priuiledge of their election as the foundation of all the rest and would haue Christians much affected with the consideration of this prerogatiue It is one of the chief and prime comforts of a Christian to consider that he is elect of GOD Psalm 106.4 5. 2. Pet. 1.9 elect I say both before time and in time Before time in God's decree and in time when the Godly are singled and called out of the world and picked out one of a city and two of a tribe in all the ages of the world and distinguished from other men by beleeuing in Iesus Christ. As the Israelites were chosen out of all the nations of the world so now the Elect out of all the Ages of the world Quest. But what is there in the election of a Christian that should so much affect him as to account himself so wonderfull happy in that respect Ans. There are many things in our election which should much rauish vs as to consider First when wee were chosen viz. before the foundation of the world from all eternity Oh what a fauour is it to think that God had such thought of vs before euer we had any beeing Ephes 1.4 Secondly by whom we were chosen viz. by God Men are wont to be affected if any of any degree almost doo point out them aboue others vnto any condition of praise or preferment To be beloued and in request with any is a contentment but especially if Kings or great persons should chuse vs out to set their loue vpon vs how would we be moued with that Oh! what comparison can there be between the greatest men on earth and the great God in heauen Thirdly to what wee were chosen viz. to a Kingdom and great glory For meaner persons to be chosen to any preferment it would proue a great contentment but especially to be aduanced to the highest honors why God hath chosen and called vs to no lesse an happinesse than a Kingdome and glory yea his Kingdome and glory in heauen Mat. 25.34 2. Thes. 2.13 14. Fourthly for how long this choise must last viz. for euer To be chosen to a great office though it were but for a yeere is a great honour in the account of some men but especially to enioy a kingdome if it may be for diuers yeers as 20 30 40 or the like how would men reioyce that could attain to such an election But behold our happines is greater For wee haue by our Election an entrance into the euerlasting Kingdom of Iesus Christ. Fiftly vpon what reasons we were chosen viz. vpon God's free and meer grace and goodnes he chooseth whom he will It was his good pleasure to chuse vs to such a Kingdome wee had it not by descent or desert Rom. 9.18 21. Ephes. 1.11 Sixtly in what manner he chose vs viz. vnchangeably to bee chosen to so great an estate though it had beene but during pleasure and that pleasure to such as might change had beene a great aduancement But Gods purpose remaines according to his choise and whom he elected he calles and whom hee calles hee iustifies and whom he iustifies hee glorifies Rom. 8.30 The foundation of God remaineth sure 2 Tim. 2.19 Lastly to consider whom he chose which hath a double incitation in it For first the Scripture tels vs Many are called but few are chosen Now this increaseth our honour that but a few onely can be admitted to the participation of it If many had enioyed it the commonnesse of it might haue had in it some occasion of lessening the valew of it Deut. 7.6 7. Math. 20.16 Secondly God chose vs that were most vile creatures polluted in bloud couered with filthines falne from him by vile Apostasie and our rebellion in our first parents and beeing guilty of many treasons in our owne actions And this shold much moue vs that God should set his heart vpon such vile wretches as wee euery day are prooued to
5. That if he doo bring affliction vpon his people to humble them yet he will not consume them but will repent him of the euill Ioel 2.13 Deut. 32.36 Amos 7.36 6. That in shewing his loue hee is of great kindnes called the maruellous louing kindnesse Psalm 17.7 hence resembled to marriage-kindnes Hosh. 2.19 No husband can be so fond of his wife as God is of his people nor can any man deuise such waies to expresse kindnes as GOD doth to his people 7. That his mercy is without all grieuance to him Mercy pleaseth him Mic. 7.18 It breeds as it were an vnspeakable contentment in GOD himself when hee hath dealt mercifully with his seruants Secondly his mercy is immense vnmeasurable and this is exprest by diuers forms of speech in the Scripture Thus God is said to be plentious in mercy Psalm 86.5 aboundant in mercy 1. Pet. 1.3 rich in mercy Eph. 2.4 His mercy is great aboue the heauens Psal. 108.5 Gods Word heerin hath magnified his name aboue all things Psalm 138.2 Hee hath a multitude of mercies Psalm 51.1 manifold mercies Nehemie 9.19 They are vnsearchable high as the heauen is from the earth Psalm 103.11 His kindnes is said to be maruellous louing kindnes Psalm 17.7 Which must needs appear to be so because hee is a Father of mercies all mercies in the world flowe from him 2. Cor. 1.3 and all his paths are mercie and truth Whatsoeuer hee doth to his people is in mercy Psalm 25.6 And therefore the Prophet that could finde similitudes to expresse the faithfulnesse and iudgements of God by yet is fain to giue-ouer when he comes to his speciall mercy to his Chosen and vents himself by exclamation Oh how excellent is thy mercy Psalm 36.7.8 Thirdly this mercy is the more admirable in that it is free which appears diuers waies First in that it is shewed without deserts on our parts which the tearm gracious euery where giuen to God in Scripture doth import Secondly in that God is tied to no man nor to any posterity of men he hath mercy on whom he wil haue mercy Rom. 9. Thirdly because it is extended to all sorts of people If the rich mercy of God could haue been obtained onely by Kings or Apostles or the like it had been the lesse comfortable vnto vs but bond as well as the free the Barbarian as well as the Grecian the Gentile as well as the Iew the poor as well as the rich may be possessed heerof Hee doth not spend all his mercy on Abraham or Dauid but hee reserueth mercy for thousands Exod. 34.6 and will bestowe the true mercies of Dauid vpon meaner men Esay 55.4 His mercy is ouer all his works especially ouer all his spirituall works in Iesus Christ Psalm 145.9 Fourthly it appears to be free because it can be alone God can loue vs though no body else doo though Abraham knowe vs not yet GOD will bee a Father vnto vs and neuer leaue vs nor forsake vs Esay 63.15 16. Ob. But might some one say In the second Commandement it is plain that GOD shewes mercy â—o them that keep his Commandements It seemes then his mercy is not free but he hath respect to deserts in vs. Sol. First our keeping of the Commandements is not alleaged as the cause of mercy but as the signe of mercy The words shew to whom God will shew mercie not for what cause Secondly when he saith he will shew mercy it euidently excludes merit For it is mercy that God will bestow such great things vpon men for their works for there is no proportion betweene our works and the goodnesse wee receiue from God When we haue done all we should account our selues vnprofitable seruants Ob. But it seemes God's mercy is caused by merit for God shews vs mercy for the merits of Christ If Christ deserue it then it seemes it is not free Sol. First mercy excludes merit in vs though not in Christ. Secondly it was mercy that God gaue vs Christ to merit for vs. And thus of the third property of God's mercy Fourthly God's mercy is the more admirable yet in that it is eternall God will not change his word He keepeth his couenant and mercy with his seruants 1. King 8.23 God's mercies haue beene from all eternitie Psalme 25.6 and hee will not take away his mercy from his seruants Psalme 89.34 but his mercy and louing kindnesse shall follow them all the dayes of their life Psalme 23. vlt. His mercies are new euery morning he hath neuer done shewing of mercy Lament 3.23 Esay 33.3 He is still building vp his mercies and will neuer leaue till he haue finished them in an euerlasting frame of vnspeakeable glory Psalme 89.2 His mercy is euerlasting and endureth for euer Psalme 103.3 136. from euerlasting to euerlasting Psalme 103.17 God may forsake his people for a moment to their thinking and in a little wrath he may hide his face but with euerlasting mercies hee will receiue them As he hath sworn that the waters of Noah shall no more couer the Earth so hath hee sworn he wil no more be wroth with his people The hills may be remoued and the mountaines may depart but God's couenant of peace shall not be remoued saith the Lord that hath mercy on thee Isaiah 54.7 to 11. If God's couenant be not with day and night and if hee haue not appointed the ordinances of heauen and earth then may hee cast away his seruants and their seed Ierem. 33.25 26. But we see the course of nature is firme and therefore ought to bee more assured of the firmnesse of the couenant of God's mercy to his people The effects of mercy follow To obtaine mercy is to obtaine those benefits which God hath promised to his people as the fruits of his mercy Where God shews mercy First he will heare their prayers graciously this is promised Isaiah 30.18 19. and pleaded by Dauid Psalme 4.1 Secondly hee sanctifies all afflictions so as whatsoeuer befalls the godly proceedes from mercy and not iustice in God and shall worke for the best Rom. 8.28 It is God's loue that maketh him correct Heb. 12.6 7. Thirdly he heales their natures from the diseases of their mindes for to shew mercy is likewise to cure vs and sanctifie vs and God promiseth it Hosh. 14.3 Fourthly he multiplies pardon Isaiah 55.7 It is not grieuous to forgiue sinne daily when they seeke to him for forgiuenesse Fiftly he deliuers the soule absolutely from the pit they are free from condemnation Iob 33.27 Psal. 86.13 c. Sixtly In all dangers and weakenesses his mercy holds them vp euen when the godly say their foot slippeth Psal. 94.18 Seuenthly he guides them in all their waies He that hath mercy on them saith the Prophet shall leade them euen by the springs of water shall he guide them Isaiah 49.10 The World is like a wildernesse the wicked are like wilde beasts in a desart God's children are so
some way breed in vs a hatred of vice and a loue of honesty this is the vse of all Scripture 1. Tim. 3.16 17. Which may serue for triall of such as come to the Word they may knowe whether they be good or euill hearers by the impression made vpon their hearts by the Word And it may serue for information to shew vs the excellency of the Word aboue all other Writings because there is no line in Scripture but some way it tends to the redresse of our natures from sin and to plant holinesse in vs which can be true of no human Writings And withall it shewes the happy estate of the godly who though they haue many diseases in their natures yet they haue wonderfull store and variety of medicines in God's Word to heal their natures If for the diseases of our bodies there bee but one herb in the whole field that is good for cure we haue reason to think that God hath prouided well in nature for vs but how is his mercy glorious who in the spiritual Field of his Word hath made to growe as many herbs for cure of all our diseases as there be sentences in Scripture And lastly it should teach vs to vse the Scriptures to this end to redresse our waies by them And thus in generall The first part of the epilogue hath in it matter of dehortation where obserne First the parties dehorted who are described by an epithet importing their priuiledge aboue other men viz. Dearly beloued Secondly the manner of propounding the dehortation viz. by way of beseeching I beseech you Thirdly the matter from which hee dehorts viz. fleshly lusts Fourthly the manner how they are to bee auoided viz. abstain from them Fiftly the motiues First Yee are strangers and pilgrims secondly these lusts are fleshly thirdly they fight against the soule Dearly beloued This tearme is not vsed complementally or carelesly but with great affection in the Apostle and with speciall choice and fitnes for the matter intreated of which we may obserue in the most places where this louely epithet is giuen to the godly in other Scriptures GOD is exceeding choice of his words hee neuer mentioneth the teaâ—ms of loue but hee brings to his children the affections of loue as I may so say Men through custome vse faire complement of words when their hearts be not moued but let our loue bee without dissimulation But let that go The point heer to bee plainly obserued is that Christians are beloued of all other people they are most loued I will but briefly explicate this First GOD loues them and that with infinite and euerlasting loue and hath manifested it by sending his owne Son to be a propitiation for their sinnes 1. Iohn 4.9 10. Secondly Christ loueth them which hee shewed by giuing his life for them Thirdly the Angels of heauen loue them which they shew by ioying in their conuersion and by their carefull attendance about them Fourthly the Godly in generall loue them There is no godly man that knowes them but loues them for euery one that loues God that begot them loues euery one that is begotten of God euery one I say that he knowes 1. Iohn 5.1 Lastly the godly Teachers loue them which they shew in that they are not onely willing to impart to them the Gospell but euen their owne soules because their people are dear vnto them 1. Thes. 2.8 Now this loue of God of Christ of the Angels of the godly men Ministers should serue to support vs against the contempt and hatred of the world wee haue a loue that is much better than the loue of worldly men can be to vs. First because it is of better persons and secondly because it is of a better kinde for it is more feruent and it is more pure and more constant Worldly men can shew no loue that hath comparison to the loue of God or Christ or any of those for the feruency of it And if worldly men loue vs it is to draw vs vnto one euill or other and besides it will not last for wicked men will agree with themselues no longer than so many Curres will agree they are alwaies contending hatefull and hating one another Secondly this point should much check the vnbeliefe of Christians and their vnthankfulnesse for many times they are affected as if they were not beloued of any whereby they much dishonour the loue of God and of Christ and of Christians towards them also and thereby they flatly contradict the Text which saith They are beloued Thirdly impenitent sinners should bee moued heerby to become true Christians because till then they are monstrous hatefull creatures GOD loaths them and their works Iohn 3.36 Esay 1.11 c. And such vile persons are vile and odious in the eâ—es of the godly Psalm 24.4 Psalm 15. Fourthly Christians should labour to preserue this loue vnto themselues with increase of the comfort of it and so diuers things would much aduantage them in this loue as 1. Faith To liue by faith commends them wonderfully to God's loue as being the condition mentioned when he sent his Sonne into the world Iohn 3.16 For without it it is impossible to please God 2. Humility would much commend them to the loue of the Angels who reioyce more in one sinner that is penitent than in 99 iust men that need no repentance 3 The fruits of wisdome mentioned Iam. 3.17 haue a maruellous force to win loue among men To be pure in respect of sincere Religion to be gentle and peaceable free from passion and contention to be easie to be intreated to be also full of mercy good works and all this without iudging or hypocrisie to bee no censurers nor counterfets oh this is exceeding amiable if these things were carefully expressed 4. And for their Ministers two things would much increase their loue to them First obedience to their doctrine for this will preuail more than all the bounty in the world 1. Thes. 2.13 Heb. 13.18 Secondly to conuerse without back-biting or vncharitable iudging of them By these two the Philippians and Thessalonians were highly aduanced in the affection of the Apostle and through the want of these the Corinthians lost much in the loue of the Apostle Thus of the persons dehorted The manner of the dehortation followes I beseech ye In that the Apostle in the name of God doth beseech them diuers things are imported as First the maruellous gentlenesse and loue of God to men hee that may command threaten punish yea cast off yet is pleased to beseech men Secondly the dignitie and excellency of a cleane heart and honest life It is a thing which God by his seruants doth vehemently begge at our hands Thirdly the honor of a Christian he is spoken to as to a great Prince as the two former reasons shew him to be Fourthly a rule of direction how to carry our selues towards others in the case of reformation wee must learne of the
things in it I answer two things First that the sense can receiue onely the images of a few things that is only of such things as haue colour sound tast smell or touchable qualities but the minde can beget the images of all things Secondly that those images in the senses are dull and dark and confused in comparison of the likenes of things in the minde 12. In that he hath a will in choosing or refusing things good or euill that cannot bee compelled The liberty of the will is inseparable to it in what it chooseth or refuseth for it implies a contradiction that the will should be cōstraind 13. In that it hath in it that diuine thing which we call conscience which is giuen to the soule as a guardian as it were to attend it from God the effects whereof are admirable in vs for it testifies to our actions it accuseth or excuseth it comforts when wee haue well done aboue all outward comforts and it terrifieth and scourgeth the soule with vnexpressible afflictions many times for sin it is a Iudge witnes and executioner many times in vs. Now if the soule bee thus admirable in any estate for all these things are true of the reasonable soule euen in the estate of corruption then how excellent was the estate of man in respect of his soule before the Fall and how doth it excell in the godly who haue their soules enlightned with the light of faith and garnished with sauing graces but especially how shall it exceed in glory when it shall bee presented before God in the Kingdome of heauen So that as the whole man made in God's Image is as it were the visible God in this great world so the soule is as it were a little God in the lesser world which is the body of man And thus much of the faculties of the soule Now the end of al this follows The Lord made the soul endowed it with so excellēt a being so admirable faculties that so the Lord might in this visible world haue a creature that would know him and serue him rightly The creatures without sense are Gods workman-ship but discerne nothing of God or themselues or other things The creatures with sense discern other things by sense but know nothing of God Now God made man as the abridgement of all hee had made and gaue him this soule of purpose that hee might discerne God aright and serue and worship and praise him Vse 1. The consideration of the excellency of the soule and of the end why it was created should stirre vs vp to make conscience of the seruice and knowledge of God It is as if wee had neuer beene if wee answer not this end Wee should bee fired to the obseruation and praise of God and of his loue to man And withall it should make vs wonderfull carefull of our soules since wee see they are such excellent creatures Our soule is more worth then all this visible world besides Especially it should fire vs to a care of things that concerne the blessed Immortality of our soules wee should bee forced to all possible care of all such things as might bee prouision for the eternall well-being of our soules And in particular the excellency of the soule should disswade vs from fleshly lusts and all inward impurity by which the soule is defiled or wounded Hitherto of the description of the soule The war against the soule is now to be considered of Concerning which I propound these things to bee handled First who are the combatants Secondly by what waies and means the soule is assaulted and opposed Thirdly why God would suffer the soule to bee thus assaulted Fourthly what reason Christians haue to bee carefull of themselues and prouide against this warre Fiftly by what meanes wee must resist and defend the soule Sixtly what hope there is of victory Seuenthly how many waies wee may obtaine victory Eightthly by what signes we may knowe that wee are not ouercome And then the vse of the whole For the first there are foure kinds of warre waged against the soule as it is encountered by foure sorts of aduersaries For both God and the world and he diuell and the flesh warre against the soule of man briefely of the three first God warres against the soule either in earnest and in deed or in show and appearance and not as an aduersary in deed In earnest God fights against the soule by the threatnings and rebukes of his Word when hee smites and beates men downe by the word of his mouth Esay 11. and also by torments of conscience powred out vpon the wicked men and so hee fought against Cain and Iudas Sometimes God is but a putatiue aduersarie and doth but seeme to fight against them and so hee warreth against his owne seruants either by outward crosses or by disertion or by feare and terrour and thus hee fought against Iob And in this case God is like a Captaine trayning his souldiers or like a Fencer teaching his scholler to fight The world wars against the soule two waies by the inticements of profits pleasures honours euill counsell or example and by persecution either of the tongue or hand The diuell warres against the soule by euill doctrine or temptations or illusions But none of these three are principally intended heere it is the flesh that maketh warre against the soule that is heere meant By the flesh is meant the corruption that is in the nature of man called the old man and the Lawe of the members By the soule is heere meant the spirit or regenerate man the new man the grace of Christ in the soule Thus of the first point who are the combatants the flesh is the assaylant the Spirit the defendant For the second point the flesh incounters and warres against the soule diuerse waies and by strange kindes of fights as 1. By mists of ignorance it casts mists before the eies of the soule that it might bee blinded for there is a manifest combate between the naturall vnderstanding and the regenerate minde carnall reason and sauing knowledge often fight it out within a man 2. By doubtings and distractions and so the flesh casts out such questions as these as so many darts into the soule Whether there bee a God or the Scripture be the Word of GOD Whether Christ be the Sonne of God and our Mediator Whether it be the true Church wee are in or whether our sinnes be forgiuen or wee bee in the state of grace whether there shall bee any resurrection or heauen or hell or immortall Being of the soule Against all these the soule is driuen to make often defenses and driues them out with hard conflicts 3. By rebellious deniall of obedience to the law of the minde exalting it self against the obedience enjoyned by Christ to the soule Rom. 7. 2. Cor. 10. and casting out resolutions of deniall thoughts that say they ought not or wil not obey 4. By hindring the work
Acts 10.36 And further this should teach Christians often to remember their holy calling and examine themselues what works they haue done as such seruants as desire to giue a good account to their Master and the rather because no seruants can haue fairer work it is all good work and seruants were so ingaged to their masters nor did owe more seruice and because neuer was ther a master that gaue better wages than God doth to his seruants And therefore let euery Christian be daily carefull to look to his work that when his Master cometh he may finde him so doing Thus of the first point Doct. 2. Secondly that works do especially commend vs to the good opinions of men it is our works must iustifie vs before men by good works wee must winne testimony to our sincere Religion from men Faith iustifies vs before God and proueth vs to be true Christians as works doo before men proue vs to be so And therefore wee should striue by well-dooing to winne as much credit as wee can to our Religion among men Iam. 3.13 Doct. 3. Thirdly that the soundest way of confuting our Aduersaries is by our works we must make reall apologies we must put them to silence by well-dooing Now in that he calls the good works done by them their good works I might note diuerse things 1. The necessity of good works they must haue works of their owne the good works done by others auail not them nor iustifie them 2. The goodnes of God that vouchsafeth to call those works their works when yet they were wrought by him as hauing had their beginning from his grace and Spirit Esay 26.12 3. It is true that they onely can doo good works good works are onely theirs a wicked man cannot doo good works because his person is hatefull to God and his nature altogether impotent and though he may doo some actions which for the matter of them are good yet hee pollutes them with his sinnes of which hee hath not repented and cannot bring them forth compleat for matter manner and end Tit. 1. vlt. Mat. 6. But it is the goodnes of works which I especially intend to intreat of in this place Good works The goodnes of mens works may bee diuersly considered either according to the differences of works good from such as are not so or according to the forms of good works or according to the time of dooing works or according to the vses works are put to For the first Some mens works are neither good nor seem to bee so as are the apparant sinnes of men Some mens works seem good but are not as the almes and praier and fasting of the Pharises Some mens works are good but seem not so at least in the eies of some men and so the religious duties of godly Christians seemed to bee vain practices of Sectaries and Innouators Acts 28. and so Paul's zeal and knowledge seemed madnes to Festus Acts 26. Some works seem good and are so such are the open good works of the godly in the iudgement of godly men guided by charity For the second If works be tried by their form then those works are good works which are done with correspondency to the reuealed will of God in his Word they must bee commended in the Word and done according to the directions of the Word so that all works done besides or aboue the Law of God are sinfull and naught and the dooing of the works of supererogation or those works they call Counsels fall to the ground And yet wee confesse there were some works good which were not commanded in Scripture as Phineas his work in slaying the fornicators and Maries work in anointing Christ vnto the buriall for so it is called a good work Mat. 26.10 and Abraham's work in sacrificing his sonne and the like these were good works and had not warrant from Scripture but were warranted by extraordinary calling thereto and so they differ from the works of superstitious persons done without warrant ordinary or extraordinary For the third The time of dooing some works addes much to the consideration of their goodnes as for instance The charitable religious works done by men before their conuersion are not to be reckoned good works because the person that doth them is not reconciled to God and liues polluted in his sinnes Likewise the works of our calling done in the week-daies are good works but done on the Sabbath-day are euill workes So works done too late are not good as their prayers that would not answer when God called them Prouerbs 1. For the fourth If the vses of works be respected the outward works of wicked men that for the matter of them are required in the Word may be said to bee good works because they are good for men vnto whom they are done as the almes of a Pharisee is a good work in that it is good for the relief of the poor though it bee not good in the sight of God as failing of the right end which is God's glory Thus of the acceptation of the tearms The good works heer mentioned are such as are good in God's sight as beeing done in obedience to God's will and by persons that are godly Now concerning those good works I propound diuerse things profitable to be considered of First the rules of good works which doo tell vs what must bee had before a work can bee a good work Secondly the kindes of good works or what workes wee may account in the nature of good works how many sorts of good works there are Thirdly I would answer a question or two needfull to bee considered of about good workes and in the last place the vses of all For the first of those There are many rules to bee obserued before wee can doe works that God will account good And those rules are absolutely necessary and they are these First the person must bee reconciled vnto God in Iesus Christ or else all hee doth will bee abominable in Gods sight Hee must bee turned in Iesus Christ Eph. 2.10 Hee must bee pure or else his work is not right but polluted Tit. 1. vlt. Pro. 21.8 The people that doe good works must be purified vnto God being redeemed by Iesus Christ and so made a peculiar people Tit. 2.14 Hee must be purged and sanctified and so prepared to good workes 2. Tim. 2.21 Secondly his workes must bee warranted and required and prescribed in the Word of God he must walke by rule his patterne must be found in the Scripture Gal. 6.14 he must come to the light of the Word that his works may bee manifest that they are wrought in God Iohn 3.21 The Scriptures giuen by inspiration of God to this end that the man of God might bee perfectly directed vnto euery work that is good 1. Tim. 3.16 17. Thirdly hee must propound a right end in doing his works or else though the matter be good yet the worke is polluted as was
image or similitude as First in the diuine nature of Christ. For Christ as the Sonne of God is said to bee the splendor and brightnes of his Fathers glorie Heb. 1.2 Secondly in the humane nature of Christ. For in his humane nature did the God-head dwell and shine as the candle in the Lanthorne and so the glorie of God appeares amongst men for when Christ was incarnate and came to dwell amongst men they saw his glorie as the glorie of the onely begotten Sonne of God Ioh. 1.14 Thirdly in his works for the inuisible things of God as his power and wisedome in the excellency of them are made visible vnto our obseruation in the creation and gouernment of the world in the great booke of the creatures is the glorie of God written in great letters Rom. 1. Thus the heauens declare the glorie of God Psalme 19.1 And in this great book the glory of the Lord is said to endure for euer and the Lord will alwaies reioice in this impression of his glorie in his workes Psal. 104.31 and as all the workes of God are his glorie in that they do some way set out his excellency so especially miracles are in a high degree resemblances of God's glorie and therefore are these workes of wonder called the glorie of God Thus the power of God in raising Christ is called his Glory Romanes 6.4 And so the maruailous workes mentioned Psalme 97.4 5.6 so Christ in working the miracle in Canaan of Galile is said to shewe his glorie Iohn 2.11 And as workes of miracle are called the glorie of GOD because GOD hath in them stamped some liuely resemblance of his Excellencie so also workes of speciall Iustice done vpon Gods enemies are called his glorie also as these places shewe Exod. 14.14 Num. 14.21 Esay 13.3 So also Gods mightie working in deliuering his seruants is called his glorie also Psal. 105.5 6. and 57.6 and 85.9 Fourthly in man God hath imprinted his glory and so in all sorts of mankind they are called the glorie of God in respect of their resemblance of Gods soueraignty man is as it were a visible God in this visible world and in respect of his superioritie ouer the creatures resembles God And as God hath imprinted his glory vpon all men in generall so in a speciall manner vpon some men as 1. Vpon such men as shine in the outward dignity and preeminence of their places in this world aboue other men their glorie is said to bee Gods glorie 1. Chron. 29.11 12. 2. Vpon such men as are indued with the grace of God and the vertues of Iesus Christ these beare Gods Image and are therefore called his glorie Esay 46.13 2. Cor. 3.18 Psal. 90.17 3. In a more principall manner vpon such as be receiued vp to glorie in heauen Thus God will be glorified in his Saints at the day of Iudgement 2. Thes. 1.10 This is that glorie of God which the godly doe hope for with so much ioy Rom. 5.2 Fiftly in certaine visible signes testimonies of his presence Thus the consuming fire on mount Sinah is called the glorie of God Exod. 24.6 16 17. So also the cloud that filled the Temple Exod. 40.34 And the cloud that rose vpon the Tabernacle in the wildernes And so the signes of Gods presence in heauen are in a speciall respect called his glorie Thus Stephen saw the glorie of God and Iesus standing at his right hand Acts 7.55 Thus we are said to appeare before the presence of his glorie Iude 24. Sixtly In his Word and so the Word of God is the glorie of God either in generall as it describes the excellency of Gods nature in all in his properties or attributes Psal. 26.8 Or in speciall the Gospell is called the Glorie as it sets out the goodnes of God after a matchlesse manner relieuing forlorne mankind Esay 6.1 And thus that part of the Word of God that doth describe Gods mercy is called his glorie Exod. 33.18 19 22. Eph. 3.16 Thus also that way of shewing mercy by bringing in the infinite righteousnes of his owne Sonne is called the glorie of the Lord Esay 40.5 Thus God glorifieth himselfe Secondly God is said to bee glorified by vs Man may make God glorious but that he cannot doe by adding any glory to God's Nature and therefore we must search out to finde by the Scripture what waies man may glorifie God and so we may be said to glorifie God or to make God glorious three waies First by knowledge when we conceiue of God after a glorious manner thus we make him glorious in our owne hearts and this is a chiefe way of making God glorious And this is one way by which the Gentiles glorifie God and this God stands vpon so as he accounts not himselfe to bee knowne aright till we conceiue of him at least as more excellent then all things Seeing we can adde no glory to God's nature we should striue to make him glorious in our owne mindes and hearts And we may by the way see what cause we haue to bee smitten with shame and horror to thinke of it how we haue dishonoured God by meane thoughts of him And hereby we may also see how farre man can be said to haue the true knowledge of God in him yea there is some comfort in it too to a Christian that humbleth himselfe to walke with his God for though at the best he come farre short of conceiuing of God as he is yet God accounts himselfe to be made glorious by vs when we get so farre as to conceiue of him aboue all creatures and that is when he comes into our hearts as a king of glory farre aboue all that glory can be found in earthly Princes Psalme 14.7 9. And thus we make him glorious not when we barely iudge him to be more excellent then all things but when our hearts are carried after the apprehension of him so as we loue him aboue all and feare him aboue all c. And thus we make God glorious in our hearts by knowing him Secondly by acknowledgment When in words or workes we doe ascribe excellency vnto God and to glorifie him is to acknowledge his glory or as the phrase in Scripture is To giue him glory and so there be diuers speciall waies by which we are said in Scripture to glorifie God as First when in words wee magnifie God and speak of his prayses and confesse that he is worthy to receiue honour and glory and might and maiesty so Reuel 4.11 Psal. 29. 86.9 Secondly when men confesse that all the glory they haue aboue other men in gifts or dignitie was giuen them by God So Dauid glorifies God 1. Chron. 29.11 12. And thus we make God the Father of glory as he is called Ephes. 1.17 Thirdly when men that are guilty of sinnes that cannot be proued against them yet feeling themselues to be pursued by God doe confesse to Gods glory and their owne shame
3. There is not couetousnes or the loue of world there 1. Ioh. 2.14 Iam. 4.3 he vseth the world but hee admires it not His taste in earthly things is lost Hee sauours them not as hee was wont to do Romanes 8.5 And as in these things hee is new so in the furniture of his heart hee is in many things new for First hee hath a new minde hee is renewed in the spirit of his minde which appeares first by his capablenes in spirituall things Hee that lately could not perceiue the things of God 1. Cor. 2.14 now heares as the learned hee sees in a mirour hee lookes and wonders The vaile is taken away that before couered him 2. Cor. 3. Secondly by the transcendencie of the things hee knowes he can now looke vpon the verie Sun hee knowes God and Iesus Christ and the glory to come and the excellent things giuen of God which the heart of the natural man neuer perceiued Iohn 17.3 1. Cor. 2.9 10. Thirdly by the instrument by which hee vnderstands hee sees by faith and not by Reason in many things he is fully assured in diuers Mysteries where sense and reason can giue-in no euidence Secondly hee hath newe affections I will instance but in two of them sorrow and loue He is another man in his sorrowes which appeares both in the causes and in the remedies of his sorrowes For the causes hee was wont neuer to be sorry for any thing but his crosses now hee is seldome sorry for any thing but his sinne And for the remedies he was wont to driue away his sorrowes with time sleepe and merry company but now nothing but good words from God will ease him his loue may be tryed by the obiects and so whom hee can loue truely or whome hee doth loue vehemently Hee can loue his very enemies which hee could neuer doe before And hee doth loue Iesus Christ though he neuer sawe him 1. Pet. 1.9 and so feruently as hee accounts all things in the world which hee was wont so much to dote vpon but as losse and dung in comparison of Iesus Christ Phil. 3.8 9. Fiftly hee hath a new behauiour with him hee is wonderfully altered in his carriages which appeares in diuers things First in respect of the rule of his life hee walks by rule Gal. 6.16 Hee commeth daily to the light to see whether his works be wrought in God Ioh. 3.21 This is a signe giuen by our Sauiour Christ in that place Hee is carefull to order his behauiour by the warrant of the word Phil. 2.15 16. Secondly in respect of the meanes hee vseth for the ordering of his conuersation And so hee taketh presently hold on Gods Sabbath hee is carefull to keepe the Sabbath honouring that day aboue all others and esteeming and desiring it for the imployment thereof Thus the Lord of the Sabbath saith that it is a signe by which hee knowes the people whether they bee truly sanctified or not Exod. 31.13 Esay 56.2.6 Thirdly in respect of the things hee imploies himselfe in hee chooseth the things that please God Esay 56.4 his desire is now in all his waies to do such things as might bee acceptable to God Whereas before hee was most carefull to please men or to satisfie his owne lusts Fourthly in respect of the manner of his conuersation In which foure things especially shine first humility hee shewes that the great opinion of himselfe is taken downe in him hee is lowely and meek which hee hath learned of Christ Math. 11.29 Secondly affectionatenes Hee loues the name of the Lord and to bee the Lords seruant Esay 56.6 Hee doth good duties with good affections Thirdly contempt of the world hee can deny his profit pleasure ease credit or the like Hee is no more worldly or eaten vp with the cares of life He doth not esteeme of earthly things as hee was wont to doo and shewes it in his carriage Fourthly sincerity for now hee hath respect to all the Commandements of God hee desires to bee sanctified throughout he is not mended in many things as Herod was but is in some degree mended in all things and besides hee is carefull of his waies in all places and companies hee will obey absent as well as present Phil. 2.12 and there is no occasion of offense in him 1. Iohn 2.8 He is wonderfull wary and carefull to prouide that he may not bee an offense to any body and withall hee is not found to striue more for credit than for goodnes or more ready to iudge others than to condemn himself Iames 3.17 If this description be throughly waighed it will bee found to contain the most liuely and essentiall things that distinguish true Conuerts from all othermen Nor may the force of any of these bee weakned because many that seem true Christians doo shew the contrary to some of these for many that seem iust to men are an abomination to God and besides these things may be in the weak Christian in some weak measure though not so exactly Thus of the third doctrine Doct. 4. We may hence note that there is a peculiar time for the keeping of this visitation of grace All the times of mens liues are not times of visitation there is a speciall day of visitation called in Scripture The day of saluation the accepted time the due time the season of God's grace 2. Cor. 6.2 That this point may be opened first we may consider of the acceptation of this word Day It vsually notes a naturall day that is the space of foure and twenty houres Sometimes it notes the artificiall day of twelue houres from the morning to the euening so Iohn 11.9 Sometimes it notes time generally as in such Scriptures as say In those daies the meaning is In those times Sometimes it notes some peculiar season for the dooing or suffering of some notable thing as the speciall time when God plagues wicked men is call'd their day Psalm 37.13 Iob 18.20 So the time when Christ declared himself openly to bee the Messias is called his day Iohn 8.46 So it is heer taken for that speciall part of our time of life wherein God is pleased to offer and bestowe his grace vpon vs to saluation Now this cannot be the whole space of a man's life for it is euident that many men for a long time of their life haue not at all been visited of God in this visitation of grace they haue sate in darknes and in the shadow of death and this time is called night Rom. 13.13 Again others are threatned with the vtter losse of God's fauour if they obserue not a season as Heb. 3.6 c. Luke 19.41 42. Yea some men haue liued beyond this season and for not obseruing it were cast away Pro. 1.24 28. The very tearm heer vsed shewes it for when he saith The day of visitation he manifestly by the Metaphor of visiting proues a limitation of the time for all the yeer
is not the time of visitation among men but some certain season onely Quest. But how may we knowe when this season of grace is Ans. It is then when God sends the Gospell to vs in the powerfull preaching of it when the light comes then comes this day when the doctrine of saluation is comne then the day of saluation is comne and God offers his grace then to all within the compasse of that light God keeps his visitation at all times and in all places when the Word of the Kingdome is powerfully preached the time of the continuance of the means is the day heer meant in a generall consideration But if we look vpon particular persons in places where the means is then it is very hard precisely to measure the time when God doth visit or how long he will offer his grace to them onely this is certaine that when God strikes the hearts of particular men with remorse or some speciall discerning or affections in matters of Religion and so bringeth them neer the Kingdome of God if they trifle out this time and receiue this generall grace in vain they may be cast into a reprobate minde and into incurable hardnes of heart and so God shuts the kingdome of God against them while it is yet open to others Mat. 3.12 Esay 6.10 compared with Mat. 13.14 15. Vse The vse is for the confutation especially of the madnes of many men that so securely procrastinate and put off the time of their repentance as if they might repent at any time neuer considering that the means of repentance may bee taken vtterly from them or that they may bee cast into a reprobate sense or that death may suddenly preuent them or that the times are onely in GOD's hand it is he that appoints and beginnes and ends this day of visitation at his owne pleasure yea he doth not allow to all men in euery place the like space of time for the continuance of the means This day lasteth in some places to some men many yeers whereas in other places the Kingdome of God is taken away from them in a short time as when the Apostles in the Acts were driuen from some Cities after they had been in some places but a yeer or two in others but a month or two in others but a day or two If men obiect that the thief on the Crosse did delay and yet found the visitation of grace at his last end I answer foure things First that the thief was by an vnexpected death preuented of a great part of that time he might haue liued by the course of nature and therefore his example cannot patronize their resolution that think they may safely put ouer all till their last end and yet suppose they may liue the full age of the life of man Secondly what can the example of one only man help them seeing thousands haue perished at their later end going away without any repentance or grace Why rather doo they not fear seeing so many millions of men are not visited in their later end yea at the very time the other thief repented not so that that example can shew no more than that it is possible that a man should finde grace at the end it doth not shew that it is probable or vsual Thirdly they should shew the promise of grace not such men as wilfully neglect the present means and put all off to their later end What can bee concluded from an example when God's promise cannot be shewd If any obiect that they haue a promise for the Scripture saith that At what time soeuer a sinner repents himself from the bottom of his hart God will forgiue him I answer that this sentence doth contain no such promise for it only promiseth forgiuenes to them that repent at any time but it doth not promise that men may repent at any time when they will Besides the words in the Prophet Ezechiel are onely In the day that he turneth which import nothing to proue that a man may repent in any part of his life when hee will Fourthly the conuersion of the thief was without means miraculously by the diuinity of Christ and is recorded among the works of wonder such as were The raising of the dead the trembling of the earth the darkning of the Sun and the like and if men dare not be so foolish as to expect that at their pleasures these other wonders should bee done then neither may they in that of so late conuersion without means If others say that Men were hired into the vineyard at the eleuenth houre and were allowed and rewarded as well as they that went-in at the third houre I answer that The drift of the parable is onely to shew that men that had the means later than other men may yet bee saued it cannot bee stretched to so large a sense Besides being a parable it may illustrate but cannot prooue without some other Scripture to which it serues as an illustration But my speciall answer is this that those men were neuer hired before the eleuenth houre they went in so soon as any came to hire them And so it is true that if men haue liued till extreme old age and neuer had the means till then they may haue as much hope as they that had the meanes in their youth but that wil not warrant the presumption of such as being called the third houre will not go in till the eleuenth houre Vse 2. And therefore the second vse should bee for instruction to perswade all that minde their owne good to walk and work while they haue the light while it is yet to day before the shadowes of the euening be stretched out as our Sauiour exhorts in the Gospell we should bestirre our selues to make all the profit we can of the present meanes God affordeth vs for the night may many waies come vpon vs ere wee bee aware For first who knowes how soon the night of death may come vpon any of vs and then if we haue no oile in our lamps it will be too late to go to seek Secondly the night of restraint may come vpon vs the means may be taken away wee are not sure how long the Candlestick may continue before it bee remooued God may take away good shepheards and suffer idle shepheards to succeed in the room of them Besides a mighty storm of cruell persecution may surprise vs. Thirdly the night of temptation may come and so for the time frustrate the life of the means for either God may hide himself from vs and then the Sunne will bee set to vs euen at noon day or God may hide the power of the Word from vs euen when it is of power to others as Dauid imports Psal. 119. when hee saith Lord hide not thy Commandements from mee or the Lord may restrain the spirits of his seruants that speak vnto vs for the hearts of the Apostles themselues were
all patience instruct men and call vpon them and perswade them to saue their soules Doct. 7. Wee may yet further from hence obserue that before calling the very Elect of GOD may bee as bad as any other as heer till God visited those elect Gentiles they were railers as well as others so were the former sinnes mentioned 1. Cor. 6.9 found in the very Elect as the eleuenth verse sheweth This appears by the example of Manasses Marie Magdalene Paul and the thief on the Crosse see further Tit. 3.3 And the reasons may bee easily assigned for first the very Elect before calling haue the same corruption of nature that other men haue and so all haue sinned and are depriued of the glory of God so as there is not one of them doth good no not one Secondly they haue the same occasions to sinne from the Deuill and the world Thirdly and were their natures somewhat better then other mens yet they would haue beene leauened as they were a part of the lump of infected mankinde This may both inform vs teach vs in diuers things It may inform vs in three things viz. about our election and our iustification and about the Gospell as the means of our vocatiō For election this point proues it must bee free seeing there was no goodness in the very elect more then in the reprobate in the estate of nature And for Iustification the Apostle Paul vseth the consideration of this doctrine in the third Chapter to the Romans to prooue it cannot be by workes And for the Gospell wee may here see the mighty power of it it may well bee called the Arme of the Lord and his power to saluation that can thus mightily and suddenly change men And it should teach vs also diuers things as it concernes either our selues or other men or God 1. For our selues it should teach vs to walke both more humbly all our daies seeing wee haue beene vile as well as others and also more watchfully seeing wee carry about vs a nature that hath beene so rebellious against God and besides wee should resist the beginnings of sinne in vs as hauing knowne by experience whither sinne will lead vs if wee giue way to it and dally with it 2 For others not yet called it should teach vs both compassion of their miserie it hauing beene our owne case and a care to shewe all meekness to all men in wayting for their conuersion and patience in bearing their wrongs 3 For God how can wee euer sufficiently loue him that hath shewed such loue to vs euen when wee were his enemies Yea wicked men that are smitten with terrors for the hainousnesse of their sinnes should hence confirme themselues against despaire seeing they may hence learne that as great offendors as they haue beene conuerted and saued 2. Tim. 1.15 There is one thing that from hence men must take heede that they doe not learne that is that they abuse not these examples to confirme themselues in sinne for there is matter to daunt them and fright them from this presumption For first not all that haue liued licentiously but some few onely haue beene saued the rest perished in their owne wickednesse Secondly of those that were saued none were saued without amendment of life and regeneration and therfore so long as thou liuest in thy sinne so long their example fits thee not Doct. 8. The last Doctrine that may from hence be made is in particular concerning the sinne of speaking euill of the godly and the point is That Gods gracious visitation doth cure that disease exactly Hee will neuer raile any more that is truly gathered vnto God in his day of visitation It is possible Christians may speake euill one of another in particular and it is lamentable when they doe so but that is vpon supposall of particular faults in those of whom they speake euill But that a man should speake euill of godly men in generall because they are godly with desire he might finde them euill doers is a vice not found in such as are truly called And therefore let such as are guilty of that sinne of speaking euill of good Christians because they follow goodnesse know That their day of visitation is not yet come Verse 13. Submit your selues to euery ordinance of man for the Lords sake whether to the King as superior FRom the 13 Verse of the first Chapter to the 9 Verse of the third Chapter is contained matter of exhortation and the exhortation is either generall or speciall The generall exhortation concernes all Christians and hath beene set downe from the 13 Verse of the first Chapter to the end of the 11 Verse of this second Chapter Now those words and those that follow to the 9 Verse of the next Chapter containe speciall exhortations which concerne some Christians onely namely subiects seruants wiues and husbands Of the duty of subiects he entreats from Verse 13 to Verse 18 Of the duty of seruants from Verse 18 to the end of this Chapter of the duty of wiues in the seuen first Verses of the third Chapter and of the duty of husbands in the eightth Verse of that Chapter So that the Apostle hauing taught all Christians before how to behaue themselues in their generall calling hee now vndertakes to teach some sorts of Christians in particular how to order themselues in their particular callings and so hee teacheth them in some things that concern the Politickes and in some things that concerne the Oeconomickes Vnto order in a Common wealth belongs the duty of Subiects and vnto houshold gouernment belongs the duty of Seruants Wiues and Husbands From the coherence and the generall consideration of the whole exhortation diuers things may be noted before I breake open the particulars of the Text. 1 The Word of God must be the warrant of all the actions of our life it not onely giues order about the businesses of Religion but it prescribes matter of obedience in all our conuersation it tells vs what to doe in our houses and in the Common wealth as well as what to doe at Church which shewes vs the perfection of the Scripture Theologie is the Mistresse of all Sciences it perfects the sound knowledge of the Ethicks Politickes or Oeconomickes and it should teach therefore in our callings whether generall or particular to seeke warrant from the Word which warrant we may finde either expressed particularly or else implied in generall directions and withall we should take heed that wee make not more sinnes in any estate of life then are made in Scripture and so not affright or disquiet our selues with vaine fears that way 2 The Apostle would haue Christians in a speciall manner careful that they offend not the lawes of the Princes of this world this appeares in that hee enioynes them the duties of Subiects first and in that they doe teach them the duty of submission both in this and other Scriptures with great force and
Dauid some infidels and so are either such as persecute Religion as Herod Iulian or tolerate it as Traiane Thirdly in respect of Obiects some are Togati Gouernours some are Armati Marshall men Fourthly in respect of Businesse some are Councellors some Senators some Iudges c. Fiftly in respect of Office some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law-giuers some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law-keepers as Iustices and the like Sixtly in respect of Adiuncts some are lawfull and iust and good Magistrates who come by their power by lawfull election or succession and doe exercise it well others are vnlawfull or bad Magistrates as hauing in respect of the manner attained their places by vnlawfull meanes or doe exercise their authoritie with cruelty or partiality or the like Seuenthly in respect of Dignity some haue dignity and not authority as such as enioy the titles of Dukes Earles Lords Knights Esquires or Gentlemen Some haue Dignity and Authority also as such of any of the former kinde or the like as are likewise called to any office of rule and gouernment or seruice Now we must be subiect not alone to the King or superior but to gouernours vnder them as the Text shewes We must be subiect to Princes that are infidels as well as to Christian Princes for such were the Magistrates for the most part when the Apostles writ So wee must bee subiect to vnworthy or vicious or tyrannous Princes as well as to godly and vertuous and louing Princes which the word here translated Ordinance imports for it signifies creation and so Magistracy is a creation in diuers respects First because God was the author of it as hee was of the world Secondly because Magistrates are raised beyond expectation Thirdly because many times God as a righteous Iudge suffers many men to get into high places of honour and authority that haue no worthinesse or fitnes or stuffe in them more then hee would haue to rule or furnish it selfe euen to such Magistrates also must wee submit Onely for the last distinction there is a difference for such as excell onely for titles of dignity and haue not authority we must reuerence and shew as ciuill respect vnto them as belongs to their places but wee are not bound to submit our selues to them by way of obedience for that is due onely to such as haue authority as well as dignity Thus of subiection to Magistrates subiection to the Lawes of Magistrates followes Concerning the lawes and ordinances of Magistrates two things may hence be gathered First that wee must subiect our selues to such lawes and ordinances as men that are in authority doo make we are bound to this subiection euen to mens lawes that we are bound the very words of the Text proue howsoeuer or in what respect we are bound is to be distinctly considered For mans lawes doo not binde as God's Lawes doo for God's Lawes do binde not onely the outward man but the inward man also euen the very consciences more distinctly and particularly The lawes of men binde onely the outward man properly for God reserueth the conscience of man onely to his owne command Now whereas the Apostle saith Rom. 13.5 We must obey Magistrates not onely for feare but for conscience it is thus to be vnderstood First that men are not onely driuen to obedience of Magistrates for feare of punishment but euen by their owne conscience euer testifying that they ought to obey them Secondly that the conscience is bound to obey Magistrates by the vertue of God's Commandement that requires this obedience of men not simply in respect of the lawes of men Secondly that we are bound to obey euery ordinance of man that is all sorts of lawes made by men This needs explication for it is euident by diuers examples in Scripture of godly men that haue refused to obey in some cases and the Apostles haue left a rule Acts 5 that in some cases it is better to obey God than man And therefore I would consider of it distinctly in what things they haue no authority to command and in what things they haue authority For the first In some cases Magistrates haue not authority and if they doo command wee are not bound to obey For euery Magistrate stands bound himself to look to it that he transgress not in these cases He is bound to the law of nature as he is a man and to the Law of God as he is a Christian and to the fundamentall Lawes of the Kingdome as he is a Prince or Magistrate so that hee must make no lawes or ordinances against any of these Lawes especially he may command nothing forbidden in God's Word nor forbid any thing that is commanded in God's Word some instances will be giuen afterwards For the second In what things they may make lawes there is no question in these cases I now maintain as If they make lawes in meere ciuill things for the good of the Common wealth there is no doubt but we must obey the expresse words of the Text require our submission and so if they make lawes to enioyne their subiection to do such things as are commanded by God in Scripture or to forbid the dooing of such things as are expresly condemned in God's Word There are other cases that haue been by men of diseased mindes doubted of but yet submission is by the Word of God required in them as well as in other cases For instance Men ought to submit themselues in these cases following as first in ciuill things if mens lawes bee in some sort iniurious as in matter of mens goods A Prince makes lawes to lay too heauy taxations vpon the subiect yet the Subiect must submit and therfore the ten Tribes did sinfully to refuse Rehoboam and rebell against him for that reason If any obiect that Naboth did not yeeld to Ahab when hee desired his Vineyard I answer first that some difference must be put between the occasions of Princes I meane their desires and their lawes the inordinate desires of Princes are not alwaies necessary to bee fulfilled Secondly Naboth was tied by the Law of God to keep his inheritance for God had tied euery man to keep his antient inheritance and to marry within his Tribe that so it might be cleerly manifest of what stock the Messias should come Leu. 25.23 Num. 36.7 9. But this was an ordinance peculiar to the Iewish gouernment Secondly in Church-matters the Magistrate may command and the Subiects must obey Now because many questions are moued about the Magistrates authority in Church-affairs and about Church-men therefore I will heer proceed distinctly and shew first what they cannot do about Religion and then what they may doo These things they cannot do that is they haue no power nor authority to meddle in them as First the ciuill Magistrate hath no power nor authority to execute the office of the Church-Minister he may not preach in the Church or administer the Sacraments or execute the
hould themselues tied to follow the example of Christ neither in diuers circumstances about the Sacrament as that it was receiued at night in a chamber after supper in vnleauened bread onely by Ministers not by women c. nor in the matter of gesture in other things as that hee sate and praied and yet none of them pleades that it is necessary for our imitation And further it may cleerely bee shewed that the commandement of God about circumstantiall ceremoniall things might in some cases be transgressed without sin which shewes that those precepts did neuer in Gods intendement bind the coÌ„science absolutely as moral precepts in things substantiall did As that euery man should bee circumcised the eightth day was Gods commandement yet the children of Israel were not circumcised for forty yeers in the wildernesse Iosuah 5.5 6 7 9. The law was that None should eat of the shew-bread but the Priests yet Dauid did eat and was blamelesse Mat. 12.3 The Priests in the Temple did work or profane the Sabbath as it is translated Mat. 12.5 and yet were innocent It was the law that None must sacrifice any where but on the one and onely Altar of the Lord yet Salomon sacrificed on another altar for the reason mentioned in that Text 2. Chron. 7.7 1. Kings 8.64 In Hezechias his time they kept the Passeouer neither at the time nor in the ceremoniall manner as was required in the Law and yet they sinned not 2. Chron. 30.2 3 17 18 19 20 23 27. To abstaine from meats sacrificed to idols was enioyned by the Apostles Acts 15. and yet that did restraine Christian liberty beeing a thing indifferent and afterward to eat meat sacrificed to idols swarued from the patern of that ordinance For the third It is also manifest that things that were abused to superstition and idolatry had notwithstanding a lawfull vse when their abuse was remoued from them As for instance The Iewish ceremonies especially Circumcision were notoriously abused by the peruerse Iewes who held very corrupt opinions about them and yet the Apostle Paul did not make any doubt to vse them Again the meat sacrificed to idols when it comes out of the idols temple is pronounced to be clean and not polluted by the Apostle Paul Beâ—ides it is manifest our Temples Bells Chalices and such like haue been abused by idolaters and yet there is not any question made of the lawful vse of them by Diuines on either side That this point may be a little more vnderstood we must confesse that in the time of Moses Law whatsoeuer thing had been vpon or about the idoll it was infected and made vnclean by the idol but withall we must vnderstand that the idoll euen in those times did neuer pollute all things that were of that sort which were before it it did pollute that very thing in indiuiduo not all in specie of the same sort And further wee must now knowe that the idoll is nothing and can infect nothing of it self out of the idolaters vse and so that those lawes about pollution of idols are ceased for the Apostle Paul shewes that the very meat that was sacrificed to idols or diuels out of the idols temple was not polluted but was lawfull to bee vsed it was not neer an execrable thing as was the Babylonish garment in the time of the Law in Achan's possession Iacob erected a Pillar as a monument that concerned the true God and yet it is manifest that the Gentiles haue most idolatrously abused themselues in that course of erecting Pillars Leu. 26.1 For the fourth point Such ceremonies as had signification put vpon them were notwithstanding lawfull as is manifest by the consideration of most of those ceremonies mentioned before the Altar by Iordan the Cup vsed at the Passeouer the Couer on the heads of women and the loue-feasts with the holy kisse and so had all the Iewish ceremonies Now for the last thing which makes things indifferent with vs scandalous we are not left without witnesse from the Scriptures in such cases but that ceremonies knowne to bee scandalous were notwithstanding vsed for it is manifest concerning the Iewish ceremonies that they were scandalous in the vsage to the Gentiles and in the omitting to the Iewes Acts 21.21 22 27 28. Gal. 2.3 9 12. But that this point of scandall may bee distinctly vnderstood diuers rules are to be considered of First that the angring or bare displeasing of other men is not the offense or scandall condemned in Scripture as not onely the words in the Originall shew but all sound Diuines grant A scandall is a stumbling block that occasions a man to fall from grace in the profession of it into sin or error Secondly that to giue offense by dooing any thing which is simply euill in it self as Dauid did by his adultery and murder this is out of all question abominable Thirdly that the offense of Alients is to bee regarded that is we must not do any thing by which men that are not yet conuerted may bee hardned from the liking of Religion and so offense must not be giuen either to the Iew or to the Grecian 1. Cor. 10.31 Fourthly that when the authority of the Magistrate or Church hath determined concerning the vse of things indifferent we are not now left free nor are bound to look at the scandall of particular persons but must make conscience of it that wee offend not the Church by working a greater hurt or losse to the Church than the particular hurt of priuate persons can extend vnto In such cases as this the Apostle's rule holds If any man seem to be contentious we haue no such custome nor the Church of God 1. Cor. 11.16 And wee are bound in this Text of the Apostle Peter to obey the humane ordinances of men in authority from which obligation other mens offense cannot free vs. And the Apostle chargeth vs to look to it that wee offend not the Church in prescribed ordinances and that wee bee carefull not to offend priuate men in free ceremonies Fiftly that where ceremonies are left free and indifferent and haue no commandement to restrain their vse or enioyne it there are men to redeem the offense of their brethren with no other price than the losse of liberty in things indifferent The Apostle Paul saith Rather than he will offend his brother he will neuer eat flesh while he liueth 1. Cor. 10.8 13. Hee doth not say He will neuer preach the Gospell while hee liueth or neuer receiue the Sacraments while he liueth a necessity lay vpon him to preach the Gospell and to yeeld to the vse of all lawfull things to get his libertie whosoeuer be offended Sixtly that where the person that takes offense is wilfully ignorant and by all meanes auoids instruction and will not haue the patience to bee taught such offense is not to bee regarded Thus our Sauiour Christ teacheth confidently his doctrine of eating his flesh though the
that such as doe euill should bee dispraised and this may be considered of either in the case of priuat persons or in the case of Magistrates For priuat persons they are bound to the good behauiour in respect of the euill of others many waies First till their euils are knowne not to mistrust or condemn others Secondly when their euils are knowne if they bee secret they must not bee reuealed if they bee open and the persons bee good men they must doe what they can to couer them and if they bee euill men they must not speak of their dispraises without a great respect of glorifying God by it and besides they must not venture so far to iudge of the finall estate of any man for any euils till the end come In the case of superiours it is true they may vse dispraise but it must bee as a medicine which must bee applied with many cautions and the ingredients must bee Gods words and not their owne Verse 15. For so is the will of God that with welldoing you may put to silence the ignorance of foolish men IN these words is contayned the second argument taken from the will of God God is specially desirous that Christians should doe all the good they can and in particular should bee carefull to obey the Magistrates because by that meanes they may confute such ill-minded men as are apt to speake euil of religion so that the words containe a choice rule prescribed vnto Christians to bee carefully obserued In which rule consider First the authority of it So is the will of God Secondly the matter of it well-doing Thirdly the end which is the silencing of wicked men For. This word For seems to giue a reason not of what went next before in the former verse but of the exhortation to Christians as they are subiects shewing the happy effect of well-dooing in generall and in particular of their submission to Magistrates and how orderly and profitably their life should bee as they are good Subiects and seruiceable to the Common-wealth For so is the will of God The will of God is diuersly accepted in Scriptures for though God's will indeed bee but one yet for our infirmities sake it is considered of with distinction and so it is either personall or essentiall There is a will of God that is personall restrained to some of the persons so the Father wils the obedience and death of the Sonne and Christ obeies that will of his Father Iohn 6.38 39 40. Mat. 26.39 42. But it is the essentiall will of God heer meant the former is the will of God ad intra and this the will of God ad extra as they say in schools The essentiall will of God is taken sometimes for the faculty of willing sometimes for the act of willing sometimes for the thing willed and sometimes for the signe by which that will is declared as his Word is his will So heer by his essentiall will God wils both good and euill Good is the obiect of God's will properly and of it self Euill is the obiect of the will of God but onely vnder some respect of good Euill is either of puâ—nishment or of sinne Euill of punishment GOD wils and is the Author of Psalm 115.3 as the iust Iudge of the world and punishment of it self is a good thing as it is a work of iustice Euill of sinne God onely wils to permit Acts 14.16 but it is not God's willing of euill is heer meant As the will of GOD concerns vs in matter of good it may bee considered either euangelically or legally Euangelically his wil giues order what shall be done with vs and so he wils the saluation of his Elect Eph. 1.11 Iohn 6.40 Legally his will giues order what shall bee done by vs and so hee wils our sanctification in all the rules of it and in euery part Col. 1.10 By the will of God in this place then he meanes the Word of God as it contains the reuelation of what God would haue done by his seruants in the cases specified in this Text. Many things may bee obserued out of these words Doct. 1. First wee may take notice of the two onely Springs of all things to be knowne in Religion in these words viz. God and his will GOD and the Word of God God is principium essendi the Author of their Being and the Will or Word of God is principium cognoscendi the Fountaine of the knowledge of them Doct. 2. God doth will all that which is to bee done by his seruants in any part of their obedience or in any case of their liues as heere the course they are to take either toward the Magistrate or toward their enemies God wils it that is hee doth in himself approoue or determine or appoint and by his Word he doth warrant and require it And the same is true of all the well-dooings of godly men God wils them which I obserue for these vses Vses First it may be a great comfort to a Christian when he knowes he hath done what GOD would haue him to doo for then he may be sure God will not forget his labour and work of loue and obedience Heb. 6.8 The Hebrew that signifieth will signifies pleasure and delight and when it is giuen to God it notes that what hee wils hee takes pleasure in as in Esay 62.4 Hophzibah My will is in her or My delight is in him God takes great delight when wee doo his will Euery carefull Christian is his Hophzibah And besides if God doo will we should doo so God will defend and protect vs in our waies That may support vs against all the crosses or oppositions that may bee like to befall vs. And that made the Apostles place in euery Epistle that They were Apostles by the will of God And so such godly Christians as obey the humane ordinances of men in these times of quarrell and contention must comfort themselues with this that Thus was the will of God that they should so obey and that must support them against the contrary wils of men otherwise minded how well soeuer reputed of and make them bring their owne hearts into obedience to that which God would haue them to doo c. Doct. 3. The Word of God is the willing of God and so called here and God's Word may be said to be his will in two respects eyther because of the form or in respect of the matter In respect of the form it may be cald his will because it is digested in forme of a Testament and Christ the Wisdome of God hath set it in such forme as if it were his last Will and Testament as in some respects it is Or else chiefely because what God doth expresse or require in the Scriptures is agreeable to the very Nature and will of God hee doth in himselfe will it as well as in his Word promise or require it which shewes a great difference between the lawes of
to liue such a discreet and profitable life that they may see that wee differ from all other sorts of men in the goodnes of our conuersation If wee would doe what might bee specially pleasing to God we must bee carefull of these two things Doct. 8. Lastly wee may heere note that the will of God may bee knowne effectually though it bee not knowne distinctly The Apostle is sure this is the will of God and yet there is no Book Chapter nor Verse quoted nor can any particular place be alleaged that these precise words doo expresse God's will but inasmuch as the meaning is to bee found in the scope of many places of Scripture therefore it may bee well so called The will of God Thus of the authority of this rule The matter of it follows which is well-dooing With well-dooing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is not the same with that in the former verse for heer it is a Participle of the present time and notes the continuall custome of well-dooing and giues vs to vnderstand that if euer we would effectually silence wicked men we must be continually exercised in well-dooing Our good works though of great excellency yet work but a sudden blaze the effect of them will be quickly ended or soon put out and then will wicked men return to their old course of reproaching if they bee not daily confuted by the still fresh and new fruits of a Christian wee must bee full of new and good fruits Iames 3.17 and neuer weary of well-dooing The sense of the word then is this as if it were rendred thus This is the will of God that they that are daily exercised in doing good should put to silence foolish men for the originall word doth note the person as well as the good done which affoords another doctrine Doct. 2. God would haue good men that are full of good fruits to enter into the lists against wicked men to vanquish and silence them which implies that God would not haue formal Christians or hypocrites to meddle with the quarrell of Religion for they will spoil all in the end when their hollownesse and hypocrisie is discouered they will make foolish men rail and blaspheme worse than before Such are fit to plead for and defend Religion as be manfull and full of good works And therefore the weak Christians should not be ouer-busie and fiery in meddling with wicked men or putting themselues forward to defend sincerity til their works could plead for them before we set-on to be great talkers for Religion we should prouide good store of good works by which wee might demonstrate the truth and power of godlinesse in vs. Of well-doing in it self I haue intreated before onely before I passe from it me thinks it is lamentable that our hearts can bee no more fired to the care of it Oh that wee were once brought but to consent from the heart with confirmed purpose to set vp a course by our liues to win glory to our Religion We see how fain God would haue vs do so and it would plague wicked men that would fain rail at vs nothing would more confute them And besides other Scriptures shew no life aboundeth more with stedfastnes and contentment than a life fruitfully spent especially how can wee bee still thus careless if we remember the great recompense of reward in another world Oh this formality and outward shew and seruing God for fashion how deeply is it seated in mens manners It is likely the most of you that hear this doctrine will say it is good and perhaps some one or two of you wil be a little toucht with a kind of consultation in your selues which way you might doe well But alas alas out and alas Oh that I could get words to gore your very Soules with smarting paine that this Doctrine might be written in your very flesh for a thousand to one you will goe the most of you away and not redresse your waies Religion shall not be honored by you more then before cursed be that worldly drosse or spirituall security that will thus robbe and spoyle your Soules and keepe Religion without her true glosse and beautie and shining glory I might here also note that submission to the ordinances of men is one part of a Christian man's well doing and a speciall ornament of the sincere profession of Râ—ligion because it is the discharge of the duty enioyned vs by God and so is a part of the obedience due to God himselfe to keepe their ordinances is to obey God's commandement Secondly because such a conscionable submission to mans Lawes makes the religious workes of Christians to be the more vnrebukeable in the eyes of wicked men and therefore they are to bee warned of their rashnesse that say that conformity to mens lawes is euill dooing when God sayes it is well doing they say it is a sinne God sayes it is a good worke It is neerer to the truth and safer to say that not conforming is a sinne because it is a breach of God's expresse commandement in the former verse and therefore also godly Christians whether Ministers or priuate persons that obey the lawes of men simply out of Conscience of God's Commandements and not for corrupt ends may comfort themselues that the good God doth like of what they doe because it is his will that so they should doe and he sayes they do well though som good men are coÌ„trary-minded out of weaknes censure them as euill doers Then it is implyed heer that the conscionable conformity of godly Christians shall be rewarded in Heauen For all well-doing shall bee rewarded in Heauen but submission to humane Ordinances is well-doing and therefore shall be rewarded in Heauen Paul is crowned in Heauen for his holding to the Iewish Ceremonies to win the Iews and further the liberty of his Ministery Thus of the matter required The end follows That you may put to silence the ignorance of foolish men The word heer rendred To put to silence is diuersly accepted or the force of it is shewed by diuerse tearmes in seuerall Scriptures Sometimes it is translated to still a thing that is tumultuous and raging and so the Sea was silenced or made still Mark 4.39 Sometimes it is translated To make speechlesse or dumb so Math. 22.12 Sometimes To confute so as they haue not a word to answer so Mat. 22.34 Sometimes To muzzle or tie vp the mouth so 1. Cor. 9.9 1. Tim. 5.18 and so it signifies properly and so well-doing is intended heer as a means to muzzle the mouthes of wicked men The word heer rendred Foolish-men signifies properly men without a minde or men that haue not vse of their vnderstanding and so are either naturall fooles or mad men The Doctrines that may bee gathered from hence are many For it may bee euidently collected from hence Doct. 1. That wicked men do vsually in all places speake euill of godly men they are prone to it
inward deuotion of the heart that will constraine them to the care of the outward worship he would haue them then be sure of the feare of God in their hearts The feare of God is sometimes taken generally for the whole worship of God sometimes more especially for one part of the inward worship of God and so I thinke it is to be taken heere The feare of God is either filial or seruile the one is found onely in the godly the other in the wicked A seruile feare is the terrour which wicked men conceiue concerning GOD onely as a Iudge whereby they onely feare God in respect of his power and will to punish for sinne and it is therefore seruile because it is in them without any loue to God or trust in God and would not bee at all if his punishments be remoued It is the filiall feare is heer meant this feare of God is heer peremptoâ—ily required of Christians as it is in other Scriptures Psalm 2.11 and 38.8 Prouerbs 3.7 Esay 8.13 This filiall feare to God is an affection which God's children beare to God whereby they reuerence his glorious nature and presence and withall carefully honour him in his Word and Works beeing affraid of nothing more than that they should displease him that hath been so wonderfull good vnto them That this definition of the true and filiall fear of God may be rightly vnderstood and formed in vs we must knowe that there are six distinct things we should feare and stand in awe of in God First his Majesty and glorious Nature we cannot rightly think of the transcendent excellency of God's Nature and supreme Majesty as King of all kings but it will make vs abase our selues as dust and ashes in his sight Gen. 18. If wee feare Kings for their Majesty how should wee tremble before the King of kings If the glory of Angels haue so amazed the best men how should we be amazed at the glory of God! Secondly his iustice and singular care to punish sinne should make the hearts of men affraid and wo to men if they feare not for according to their feare is his anger Psalm 90. Thirdly his goodnes is to be dreaded of all that loue God and this is the proper feare of God's Elect To feare God for his iustice may bee after a sort in wicked men but to fear God for his goodnes is onely found in true Conuerts Hosh. 3.5 Fourthly his Word is to be feared because it is so holy and pure and perfect and mighty in operation this trembling at God's Word God doth not onely require but accept very graciously Esay 66.3 And so godly men doe tremble as much at God's Word as at his blowes Fiftly his mighty works and maruelous acts are to bee exceedingly reuerenced of what kind soeuer Reuel 15.3 4. Lastly if God would neuer punish sinne nor chide men for it by his Word yet the very offence of God ought to bee feared and is in some measure by all godly Christians Vses The vse may bee diuers First wee should bee hence incited to seeke the true feare of GOD and to labour to fashion our hearts to it it being a speciall part of the Apostles charge wee should specially respect it And it is not vnprofitable to consider some motiues that might beget in vs an earnest desire after it and care for this true pious and filiall feare of God First if wee respect our selues wee should striue to bee such as feare God For if wee were neuer so good subiects to Princes or neuer so courteous and fair-dealing men in our carriage towards all sorts yet if we did not feare God we were but vile creatures that had not the qualities of a man in vs. For to feare God and keepe his commandements is the whole property of a man Eccles. 12.13 And the feare of God is the beginning of wisdome Hee is not a compleat man that doth not feare God that is all in all Iob 28.28 Secondly if wee consider what God is Hee is our Master and therfore where is his feare Malac. 1.6 hee is our praise our good God hee worketh fruitfull things and wonderfull and shall wee not feare him Ierem. 5.22 Deut. 10.20 Thirdly if wee consider but the benefits will come vnto vs if we be Religious persons truely feare GOD great is the Lords mercy towards them that feare him Psal. 103.11 whether wee respect this life or a better life whether wee looke for temporall or spirituall things For temporall things such as feare God haue a promise of great prosperity Deut. 5.29 Eccles. 8.13 If any thing bee welcome as prosperity in this world it is Religion and the feare of God For to him that feareth God is promised wealth and riches Psal. 112.1 3. and honour and long life Pro. 10.27 and 22.4 protection from the pride of men and the strife of tongues Psa. 31.19 and strong confidence Pro. 14.26 and they shall want nothing Psal. 34.9 And for spirituall things the secrets of the Lord are with them that feare God and hee will shew them his couenant Psal. 25.14 and the Sunne of Righteousnes shall rise vnto them that feare God and there shall bee couering vnder his wings and they shall goe forth and grow as fat calues Mal. 4.2 and the Angels of the Lord shall pitch their tents round about them that feare him Psal. 34.7 And for eternall things there is a booke of reuelation to such as feare God where God keepes the records of them and all the good they say or doe Mal. 3.16 and at the day of Iudgement they shall haue a great reward Reuel 11.18 Great are the priuiledges of such as feare God in this life but who is able to expresse how great the goodnes is as the Psalmist saith which God hath laid vp for them that feare him Psal. 31.19 And if it should so fall out that God should not see it â—it to giue vs any great estates in this world yet a little is better with the feare of God then great treasures and those troubles therewith which the sinne of man or the wrath of God will bring in with them But if wee would haue these benefits wee must bee sure that wee do indeed and truely feare God For there are many men in the visible Church that beare the name of God's people which yet God protests against as such as do not feare him indeed as First they that pitty not men in affliction feare not God Iob 6.14 Secondly they that oppresse their neighbours by any cauill or vniust dealing as by vsuâ—y or the like feare not God Leuit. 25.17 36. Thirdly they that make no conscience to pay their tithes or at least will not giue first fruites or free will offrings such as will pay no more for religious vses then they are forced vnto these feare not God Deut. 14.23 Mal. 1. Fourthly they that account it a burthen and a course of no profit to
teach seruants especially two things the one is humility they should run a race fitted to their condition they should conquer pride and aspiring remembring that God hath abased them The other is they should keep themselues in their places and callings and not shake off the yoake by running away c. seeing God hath taken them bound to serue But the former is most proper to this place seeing they are but seruants they should be content with such diet apparell labour vsage as is conuenient to their condition Fourthly it may serue for great humiliation to such seruants as are wicked men These are of three sorts some of them are brought to this condition by their owne wickednes of life some of them are wicked seruants too as well as wicked men some are tolerable and sometimes profitable seruants though euill men all are in ill case For this is but the beginning of euill to them if they repent not For if they liue in their sinnes as they serue men now they shall serue diuels hereafter and so their bondage shall be inuested vpon them without end Quest. But seeing many godly men and women may bee seruants how may a godly Christian comfort himselfe in this estate of abasement Ans. Though it bee an outward misery to be a seruant yet there are many consolations to sweeten the bitternes of this abasement First because extremities of bondage are remoued from seruants with vs for the most part so as their seruice is but for a time and voluntary too to hire themselues to whom they will and Masters haue not power of their liues Secondly because their calling is acknowledged for a lawfull calling by God Thirdly because God hath bound Masters by his Word to vse them wel the Lawes of Princes prouide punishments for vnreasonable Masters Fourthly because Christ hath redeemed them from the spirituall bondage of seruing the Law and the diuell and Gods Iustice so as he is Christs free-man Fiftly because though his body bee subiect yet his soule is free and not subiect to any mortall creature Sixtly because their Masters are their brethren in Religion Seuenthly because God hath prouided by his vnchangeable Law that one day in seuen they shall rest from their labour Eightthly because before God there is neither bond nor free but all are one in Christ Gal. 3.28 Col. 31.11 Ninthly because all the benefits by Religion whether inward or outward belong to seruants as well as Masters 1. Cor. 12.13 Tenthly because the very work that seruants doe in their particular calling is accepted of God as obedience to him as well as the performing of the duties of Religion God accepts their daily labor as well as he doth praying hearing the Word receiuing the Sacraments reading the Scriptures fasting or the like Eph. 6.6 Eleuenthly because they are freed in that condition from many cares seeing they haue now nothing to doe in effect but to obey in what is appointed them which is a great ease to a minde that desires to see what he hath to doe to please God seeing now onely one thing is necessary which is to obey in what he is commanded and directed Twelfthly because he shall not onely haue wages from men but from God also Ephes. 6.8 Lastly because there shall be no seruants in heauen but in Gods Kingdom they are as free as their Masters and therefore should not thinke much of a little hardnesse or harshnesse in this life Thus of the originall of seruants Secondly we may hence note that seruants are bound by God himselfe in his Word vnto their subiection The Word of God doth belong to the calling of Seruants as well as to any other calling God hath included them within the doctrine of Scripture as well as any other men partly to shew that they haue right to the Scriptures as well as others and partly to shewe that the power of binding seruants is from God and God hath taken it vpon him by his Word to teach Seruants as well as other men and that for two reasons The one is because Seruants belong to the Kingdome of Christ and his Church as well as other Christians and therefore must be taught as well as they Secondly the other is because vsually Masters are negligent in teaching them and therefore God prouides that by his Word they shall be taught Men haue some care in teaching their children but little of their seruants and therefore God to shew that he is no respecter of persons giues order to his Ministers to see them instructed The Vse may be diuers Vses First Masters must learne from hence their duty For when they see that God takes care to teach their seruants they should not bee so proud or carelesse as to neglect their instruction Yea it shewes also that if they would haue them taught or reproued or incouraged they must doe it with God's Word and with their owne yea it also shewes the folly and wickednesse of diuers Masters that cannot abide their seruants should heare Sermons or much reade the Scriptures when they doe not only wickedly in restrayning their seruants from the meanes of their Saluation or comfort but doe foolishly also hinder them of that meanes which should especially make them good seruants Secondly Seruants may hereby bee instructed or informed and taught Informed that though neyther Master nor Minister will teach them yet they are not excused because they are bound to learne from Gods Word their duties And taught from hence they must bee to doe their duties to their Masters not for feare or reward but for Conscience sake because God hath bound them to his subiection Thirdly Ministers should learne and from hence be awakened to take notice of their charge both to Catechize in speciall and to teach seruants in generall as well as other their hearers If it be a part of the Commission of great Apostles to instruct seruants as well as other Christians then what accounts can they giue to God if it be found that they haue had no care of instructing the seruants of their parishes and charges Doct. 3. Thirdly the indefinite propounding of the word Seruants shewes that all sorts of seruants are equally bound to subiection hired seruants are as strictly bound as bond seruants The seruants of Princes are not free from the duty of seruants more then other seruants and so likewise poore mens seruants must be subiect and obedient to their Masters with as much reuerence and fear as seruants to great men Old seruants are tied to as much duty as such as come new to serue Religious seruants are bound to as much subiection and obedience as Pagans or rather their bond is the stronger because Religion should rather make them better seruants and so there is no difference of sexes men seruants are bound as well as women seruants neither doth birth office gifts or meanes priuiledge any seruant from the strictnesse of the bond of subiection Be subiect The duty then required
impenitent sinners shall not bee spared or pitied of God Did not God spare his owne Sonne that neuer offended in all his life and shall hee spare them that neuer left offending of him Oh what madnes hath besotted men so as with stubborn wilfulnesse still to trust vpon an vnknowne mercy in God yea such a mercy as God could neuer conceiue in the case of his Sonne that was not to him as they are in any respect Were these men but throughly beaten from this sinfull plea of mercy in God they would repent of their sinnes in time and seeke true mercy from God which neuer is withheld from penitent sinners Lastly Did our Sauiour Christ suffer so patiently such extreme things that neuer deserued any euill in himself What a shame is it for vs to be so vnquiet and deiected or so froward or so vnsettled when any crosses or affliction fall vpon vs who yet haue deserued at Gods hands to suffer a thousand times more and worse things then those that doe befall vs In his mouth was found no guile Wee read in the Scripture of guile in the spirit when wee haue false hearts and guile in the hands by false weights and ballances and guile in the mouth in deceitfull words Guile in words is committed many waies First by lying when men speake what they thinke not Secondly by flattering when men praise others after a corrupt manner or for corrupt ends Thirdly by backbiting when men censure others behind their backs of malice or whisper euill against others Psal. 41.7 Fourthly by wresting the words of others to their hurt Psal. 56.11 and 52.1 2. Fiftly by withholding the iust praises of others or Apologie Sixtly by fearfulnes in euill times when men will not stand for the truth or speake against their consciences Seuenthly by disgracefull iests Ephes. 5.4 Eightthly by telling the truth of malice 1. Sam. 22.9 10. Ninthly by boasting of a false gift Pro. 27.1 Tenthly by hypocrisy and dissimulation and that diuers waies as 1. When men speake faire to mens faces but reproach them behind their backs or flatter them meerely to catch them and intangle them in their talke as the Pharises often tempted Christ. 2. That reproueth sinne in others and yet commits it himselfe Rom. 2.19 3. That colours sinne vnder pretence of Religion Marke 12.40 4. That professeth Religion in words and yet denieth it in his heart 5. That hideth his sinne by deniall or excuses to auoid shame and punishment 6. That giues good words to men in affliction but relieues them not 1 Ioh. 3.17 18. None of these nor any other waies of guile were found in Christ though they called him a deceiuer and sought all occasions against him Thus of the sense the doctrines follow Doct. 1. Guile in words is a vice that wonderfully dishonours a man It was a fault would giue great aduantage to the enemies of the truth As it is a sinne which is in a speciall manner hatefull to God Psal. 5.7 so it is shamefull amongst men and therefore as any man would enioy good daies let him refraine his tongue from euill and his lips that they speake no guile Psal. 34.13 Doct. 2. When hee saith that They found no guile in his mouth it importes that they sought it And so wee learne that the godly are so hated of the wicked that they seeke occasion against them when they see not or heare not of any faults in them they search and inquire and lie in waite to see if they can catch their foot-slippings at any time yea they mark their words to see whether they can finde any falshood or hurt in them And therefore Christians should watch themselues and their words the more carefully and striue so much the more to shew themselues plaine men in their words and dealing that they may speake what they think at all times Doct. 3. The third doctrine which falls in this text is that in Christ was found no guile he could neuer bee taken in the sinne of flattering lying coozening backbiting or any dissimulation or hypocriticall or deceitfull speeches and therefore the vse may bee Vse 1. First to shew the fearefull estate of such as vse lying and deceit and hypocriticall courses in the dealings with men in their trades or other occasions of life There was no guile in Christ and therefore it is probable they are not true Christians because they are not heerein made like vnto Christ yea deceit and guile is made a signe of a wicked man Psal. 36.1 3. And therefore such as are giuen to the sins of deceit and hypocriticall dealing are in a miserable case especially such as couer their deceit with smooth words Ier. 9.8 Pro. 26.24 c. 2. And such as make a trade of it giue their tongues to euill and frame deceit and binde their tongues to lies and teach their tongues to speak euill lies Iere. 9.5 3. And such as wil deceiue their neighbours their brethren or such as are harmelesse Ierem. 9.5 Psalm 35.20 Vse 2. Againe this pattern in Christ may comfort the plaine-dealing and plaine-meaning man and plaine-speaking Christian that hath no tricks methods and subtilty in his words or carriage but is a plaine man like Iacob this is made a signe of a godly man Zeph. 3.13 of a happy man Psal. 15.2 of a true Israelite Iohn 1.47 Being reuiled Hitherto hath beene shewed that Christ suffered without sinne now the Apostle shewes that hee suffered without reuiling or threatning which praise is increased in this that hee reuiled not when hee was reuiled nor threatned at the very time when hee suffered extreme iniuries Reuiling is a sinne condemned in the sixt commandement and is committed by bitter and disgracefull words against any other without desire of doing good And so men reuile when they disgrace others by false accusations as when they called Christ a deceiuer and said hee had a diuell or was a glutton or an enemy to Caesar or a blasphemer or the like Againe It is reuiling when the very tearmes vsed are base ignominious if they be vsed onely out of passion as to call men made after the image of God by the names of beasts or the like Againe when wee vpbraid others with such deformities or infirmities as God hath laid vpon them as to mock a man for his deafenes or lameness or ill sight or the like Leu. 19.14 Besides whē men reproch others with such words for any thing they faile in as expresse more disgrace then the fault deserues as for some mistaking to call a man foole Math. 5. yea it is reuiling when the faults of others are charged vpon them without a calling or desire of their amendment And so it is reuiling to vpbraid any with the sins they haue repented of And thus what reuiling is Doct. 1. Reuiling is a hatefull sinne That appeares from hence that it is accounted a great suffring to suffer reuiling And our Sauiour accounts it murther
of the world which casts off a man that will not run in the excesses of the time as a dead man indeed Col. 3.3 but in respect of themselues For first by the assise a man must keepe vpon himself he will be found dead by sentence when he iudgeth himselfe before the Lord he stands as a man condemned in the flesh He sentenceth himselfe to eternall death for his deserts by confessing what hee meriteth 1. Pet. 4.6 Now a condemned man is reckoned for a dead man in Law Secondly Repentance destroies the sences and affections and conceites and reason that were wont to bee aliue in men It dissolues the very frame of the old conuersation The word rendred dead signifies to vndoe what was done about the life of men to vnmake him as I may say so as all the old things passe away and all becomes new 2. Cor. 5.17 Rom. 6.6 1. Iohn 3.8 In the new Conuert there is not left the sauour sent lust or affections after sinne and the sinfull profits and pleasures of the world Hee doth not find that inflammation or inticement he was wont to feele from euill example or the glory of the world or euill company or the things before hee most esteemed and delighted in Thus hee is dead to himselfe because he denies himselfe and could bee well contented to forget that euer hee had beene such as hee was before Thirdly in some of Gods children their repentance is performed with such griefe and sorrow as brings their life almost to the buriers as is noted Iob 33.19 20 21. Fourthly they may bee said to bee dead in repenting because repentance is neuer fully finished till their naturall death sinne sticks so fast as they haue dayly cause of mortification in some degree and it will neuer bee gotten wholly out till they bee in deed dead men though in the meane time God accepts of their first repentance as if it were perfect This doctrine serues effectually to discouer the estate of multitudes of Christians not to bee right as they That do nothing at all about their sinnes That excuse their sinnes and hide them and fauour them and cast the fault vpon others Pro. 28.13 Gen. 3. Iob 20.11 12 13. That blesse themselues in their hearts when their iniquity is found worthy to be hated Ps. 36.2 That haunt with such persons as may make them sinne more That say It is no profit to walk humbly before the Lord Mal. 3.14 and rather blesse the proud That hate and reuile such as are mortified That are dead rather in faith and good works and finde a deadly sauour in the Word That haue sense and sauour onely in the things of the flesh Secondly this should teach all that minde their owne saluation to look carefully to the truth of their mortification and not to think it is such a slight easie work but to consider that in repenting for sinne they must neuer cease till they bee like Christ dying for sinne and that is in the sense before giuen So our bearing of the similitude of Christs death in our repentance notes diuers particular things in our repentance as 1. That our sorrowes bee voluntary not inforced hee gaue his life it was not taken from him wee must not tarry till the diuel fire vs with the terrors of despaire 2. That wee be payned at the very heart for our sinnes so was Christ it must be a harty griefe 3 That wee shew forth the fruites of our repentance so hee suffered openly 4. That hee suffered by degrees and ceased not till hee died so must wee by degrees resist sinne and neuer cease vntill it bee quite abolished Hence also wee may know whether wee haue truely repented It is a signe of true mortification when 1. A man hath seriously condemned himselfe before God for his sinne 2. When hee feeles the wonted violence of affections after sinne and the world to be deaded and his hart growne dul and out of taste in matters of sinne and the world Hee is crucified that hath his lusts and affections crucified Gal. 5.24 3. That he is aweary of life it selfe by reason of the remainders of sinne in his flesh Rom. 7. 4. That hath felt as sensible sorrowes for his sinnes as hee was wont to doe for his crosses sorrowes I say that are voluntary and for sinne as it is sinne Doct. 4. The Passion of Christ is the best medicine to kill sinne in vs He died that wee might die to sin There is a vertue in the death of Christ to kill sinne Rom. 6. Now the death of Christ may bee said to kill sinne First in respect of the guilt of it Christ in his death paied all that was needefull for satisfaction and so destroyed the imputation of it and stilled the clamour of it It cannot cry against vs in heauen because God is fully satisfied and the bond discharged and cancelled the plea of our sinnes died in the passion of Christ. Secondly in respect of the hatefulnes of it or the demonstration of the hatefulnes of it The passion of Christ giues all men occasion to see how vnworthy sin is to liue that made him die when it was onely imputed to him and not done by him Thirdly in respect of the power of it in vs actually There is a secret vertue in the wounds of Christ to wound sin and in the death of Christ to kill sinne and therefore the Scripture speakes not onely of the merit but of the vertue of his death Rom. 6. Phil. 3. which vertue is secretly deriued vnto the penitent sinner by the ordinances of Christ his Word Praier and Sacraments Vse The vse should bee for triall men may know whether as yet they haue any part in the death of Christ by inquiring whether they bee dead in their sins First they haue no interest in the merit of his death that haue not experience of the vertue of his death in killing their corruptions Secondly for instruction When godly men finde any corruptiō begin to be too strong for them they must fly to Christ for this medicine and then there is no sinne so strong in them but by constant praier to Christ for the vertue of his death will be subdued if they pray in faith Praier gets the medicine and faith applies it to the disease Doct. 5. True mortification doth not incounter one sinne onely but sinnes in the plurall number and indefinitely It notes that in true repentance there is a respect had to amendment of all sinnes To mend onely one or two faults is not true repentance For hee that is truly dead is dead to sinnes there is no sinne but the true Conuert desires and endeuors to bee rid of it so far as hee knowes it to bee a sinne Herod did mend in some things but yet was not sound because in one sin hee minded no repentance And this point doth giue an infallible rule of triall of mens estates in Christ for no wicked
Christ. 320 Inferiours why first charged 715 Inoffensiuenesse 329 Inuentions of men how to bee obeyed how not See Magistrates 587 Iudgements how far extended 249 Iudgements spiritual the worst 251 K Kindred spirituall the best 290 Kings earthly and spirituall difference betwixt them 295 Kings meant by Saint Peter 604 Originall of Kings 606 Excellency of Kings 609 Supremacy of Kings 612 L Lawes of land not to be transgressed 561 Lawes of land to be studied 562 Learned men oft oppose the Word 238 Liberty of Christians 670 Liberty abused 680 Liuelinesse spirituall 143 Liuing spiritually how happy 852 Light acceptation thereof 354 Light of godly maruelous 358 Lost sheepe who be 893 How they that as sheepe may bee lost 896 Loue to the Godly 329 Saints onely loued of God 402 How that Loue prescribed 404 Lusts to bee auoided 406 Diffrence of lusts in the godly 408 Helps to auoid lust 409 Lusts how fleshly 413 How lusts hurt the soule 416 How victory ouer lusts 469 When ouercome of lusts 470 M Madnesse spirituall 654 Magistrates our dutie to them to be learned 561 Submit to Magistrates why 566 All to be subiect to magistrates 571 How Magistrates an ordinance of men 575 Magistrates distinguished 578 Magistrates in what to be obeied 581 In what not to be obeied ibid. Magistrates power in matters ecclesiasticall 582 Obedience to Magistrates for the Lords sake 600 Magistrates of God 615 Magistrates to encourage godly men 629 When not fit to complaine to Magistrates 824 When redresse may be sought of Magistrates 825 Masters their originall 732 Signes of good Masters 736 Malice signes of it 6 Remedies against it 10 Maliciousnes 680 Meditation rules for it 219 Meekenesse 323 Melancholy rules about it 64 Mercy in man 327 Men not vnder mercy 380 Why many obtain not mercy 388 4. Properties of Gods mercy 390 6. Effects of Gods mercy 394 Helpes to obtaine mercy 399 Ministers must apply the word 220 Mortification signes of it 849 N The godly nation 311 O Obedience see Magistrates Obstinacy of sinners 478 Offence see scandal 255 Offence by outward shewes 332 P Patience 327 Motiues to patience 822 The peculiar people of God 314 Wicked no people 366 Who are not Gods people 369 Gods people 3. waies 371 Gods people excell all other 372 Gods people onely beloued ones 402 The phantasy 452 The work of it in sleepe 454 Priests how the godly are Priests 155 What vses to bee made therof ibid. Priesthood of Christians 300 Praise of men how to bee sought 623 The best need praise 624 For what praise due 626 Helps to get praise from men 628 R The faculty of reason 457 Refusing Christ. 242 Remembrance of misery past profitable 345 RepentaÌ„ce put off dangerous 548 RepentaÌ„ce conformable to Christs death in many things 849 Reprobation 851 Reports when not to bee receiued 494 Reproaches see euill speaking 37 Helps to beare reproaches 493 Reproaches to bee auoided 646 Reuiling 818 Roiall estate of godly 293 Righteous life the best life 854 Righteous mens signes 857 Righteousnes distinguished 860 Righteousnes reiected why 862 Helps vnto Righteousnes 864 Defects of Righteousnes 868 S Sacrifices for Christians 161 Lawes for offering those sacrifices 165 Scandal defined and distinguished 255 How wicked take scandall at Christ. 257 Wherein not to regard scandall of wicked 261 How guilty of giuing scandal 262 Rules to preuent scandall 263 How scandal taken at word 273 Rules about giuing or taking scandall at ceremonies 595 Seruing God 686 Who serue not God 689 Prerogatiues of Gods seruaÌ„ts 690 Seruants of men 718 Seruitude how it came in 719 Seruants comfort 723 Seruants subiection 727 Helps to seruants to obey 728 How seruants shew a feare to God 734 Scripture why Word so called 176 Wherein it exceeds other writings 176 Sense by the soule 449 Of the fiue senses 449 Sight and hearing the best senses 450 The inward sense 452 Sheep in allusion to men 888 Signes of lost sheepe 893 How they that are as sheep may be lost 896 Shame spirituall 209 Sicknes of soule see diseases 873 Sin against holy Ghost 106 Sin done many waies 809 Who aliue to sin 140 Sincere Word see Word 74 Sion spirituall 187 Society how made happy 713 Societies diuers kinds of theÌ„ 606 Soule diuers acceptation of it 418 Description of the Soule ibid. What it is not 420 The soule is a substance 421 The soule is immortall 423 The originall of the soule 429 It comes by generation 431 The soule created of God 434 Soule and body how vnited 441 The soules faculties 446 The soules working motion 455 Why the soule was made 460 War against the soule 463 Speaking euill 37 Motiues against it 39 How to keepe men from speaking euill of vs. 45 Saints euer euill spoken of 486 The causes why it is so 487 Reasons against euill speaking 489 Euill speaking when odious 491 Stone how Christ a stone 120 How the godly are stones 141 Why liuely stones 143 Godly strangers and pilgrims 410 Submission see Magistrates 566 Suffering for Christ marks of it 284 Sufferings of Christ. 796 787 T Tabernacle how Christ one 149 How godly a tabernacle 150 Taste of Word see Word 100 V Vaine glory 783 Vegetation by the soule 447 Vertue of God what it is 317 Nine vertues of Christ to bee shewed forth 321 Vertues in vs vertues in Christ. 334 Vnbeleeuers are disobedient 231 Visitation attributed to God 534 How God visits 535 Time of Gods visitation 540 Signes of being visited in mercy 541 Glorious effects thereof 552 W War lawfull 570. Will of God 631 â—â—ds will a strong motiue 630 Well doing see Doing well 5 Things to profit by the Word 3 Hinderances of the Word 5 Desire of the Word 50 How desire of the Word discerned 53 Impediments to the desire of the Word 56 Meanes to get true desire of the Word 61 How to preserue a true desire of the Word 62 How wicked men may desire the Word 72 The Word resembled to milk 73 How the Word is sincere 74 The Word sweetned with Gods goodnes 96 How the sweetenes of the Word is tasted 101 Difference betwixt godly and wicked in tasting the Word 102 Why many haue no taste of the Word 109 Word of God our Warrant 559 How Gods word is Gods wil. 634 World contempt thereof 326 Worthy walking 340.378 Works note of Religion 496 Works iustifie before men 497 Works wherein good 498 Rules for good works 501 Kinds of good works 505 How works coÌ„fort the Saints 508 For what ends good works 509 How works may bee lost 511 What works may bee shewed 513 What may not be shewed 514 FINIS The coherence The Analysis of thâ— first part of this chapter 5. Things to be auoided if we would profit by the word Generall obseruations The benefit of brief catalogues of sins or duties or graces How many waies the sinnes heer-mentioned do hinder the word Of Malice Acceptation of the word Signes of malice Reasons