The fore-ordination of Christ. 2. The time of it before the foundation of the world Who â—â—â—â—ly was fore-ordained This word leads us beyond time into the secret and eternall counsell of God giving us a glimpse of Gods eternall statutes especially concerning the eternall happinesse of the Elect by Christ. All Scripture intreats either of God or his works The works of God are either internall or externall The internall are likewise eternall before time The externall are in time Of God the Scriptures draw us a perfect image as the weaknesse of man can be capable of it Of the works of God externall and in time the Scripture likewise plentifully discourseth as far as is needfull to salvation Of the works of God internall there is also some little glimpse given in Scripture not so much to satisfie the curiosity of mens minds as to ravish the hearts of the godly with incitations that might the better guide them to contentment in their happy estate yet there is but little because men should not be led aside from attending the present meanes of their everlasting happinesse and because as yet the nature of man is not capable of so glorious revelations The works of God before time are either personall or essentiall The personall works are such works ad intra as passe from the three persons in the Trinity one to other incommunicably as the begetting of the Sonne the proceeding of the holy Ghost The essentiall works are such as all the three persons doe joyne in without division and these are those eternall statutes or decrees the making of those unsearchable lawes concerning the disposing of the Kingdome of God in time in the erecting and ordering of the world God as a wise Carpenter before he build resolves upon the plot in his head and as a wise King before he enters into the administration of the Kingdome resolves upon the lawes by which to governe it These statutes have in Scripture foure singular praises 1. They are in respect of us unsearchable far beyond the reach of any mortall braine Rom. 11. 2. They are marvellous glorious for the wonderfull majesty and mercy and justice of them such as to looke in at them but through a chincke as it were ravisheth the Apostle into that exclamation depthsâ— c. Rom. 11. 3. They are unchangeable like the lawes of the Mâ—der and Persians so as they never lose a jot of their force till they come â—or the last pâ—â—iod Rom. 8.30 4. They are eternall as here is said before the foundation of the world so Eph. 1.5 Mat. 25.34 The Lord hath drawne these statutes in foure books each containing a severall draught of them 1. The first is the booke of nature Hee hath iugraven certaine ordinances unchangeable in the creatures by viewing which impressions man might be made without excuse 2. The second is the booke of conscience The Lord in the hearts of the Elect causing an impression of immortall truths wherein he declares his will so far as may concerne the salvation of that particular Elect of God 3. The third is the booke of Scripture in which he hath drawne a most exact draught of his lawes and will for so much as may concerne the salvation of all or any of Gods Elect. 4. Now the fourth and most absolute booke of statutes is that booke of life wherein from all eternity God hath enrowled the nature and ends of all things and there are also many other things besides the salvation of the Elect Psal. 139.16 a speciall part of which is the Lambes booke of life Revel 21.27 Now unto this booke doth this word fore-ordained leade us The word in the Originall is properly fore-seâ—ne Now there are three kinds of fore-sight 1. First that bare knowledge of things and this reacheth to all things that ever shall be 2. Secondly that knowledge of approbation God knowing man above others with his speciall favour this reacheth onely to the Elect. 3. Now there is a third kind of knowledg or fore-knowledg when God is said to know things as a Judge doth in giving sentence Hence Plebiscitum was an ordinâ—â—ce made by the commons and so when the Judge had sentenced a cause he was said to have knowne the cause In this last sense the word is here taken and therefore well rendred fore-ordained to note such a fore-sight as had a determination and statute in it The decrees of God are by some Divines distinguished by the names of Providence and Predestination Providence they would have containe all that order that the Lord tooke from all eternity concerning all things in the world whatsoever so as there is nothing but is lyable to Gods decree Now Predestination comprehends onely those decrees that concerne the reasonable creatures and especially those that concerne the Election of some of them There is a threefold Election or the Elect may be cast into three ranks 1. There is the Election of man unto salvation 2. There is the Election of Angels unto confirmation in their estates 3. There is the Election of Christ unto the Mediatorship and headship over Angels and men Of this hee meanes here and the decree concerning the Election of Christ is the most illustrious of all the rest and concernes the execution of the most glorious worke that ever was to be in the world The summe then is that the Lord in his booke of eternall statutes hath recorded and determined concerning this course of saving man by the mediation of his Sonne Christ is fore-ordained in respect of his office of Mediatorship not simply in respect of his person as God for so hee is not the person predestinated but with the Father and holy Ghost it is he that doth predestinate 〈◊〉 s he was to shew himselfe God made man as Mediator beâ—weene God and man so he was subject to that ordinance Quest. Now what use may be made of this that we here find that God is so carefull to make all sure concerning our redemption in Christ Answ. First it may serve for consolation we need never doubt but God will accomplish all his goodnesse to us in his Sonne seeing hee hath bound himselfe and Christ to it by his everlasting decrees it is an ordinance must never be changed we see God after all this time acknowledgeth it in this texâ— to be belâ—eved to the worlds end Secondly it may serve for instruction 1. Shall we not be ashamed of our negligence that have not with all diligence laboured to make our calling and election sure when wee see God so carefull to make all sure 2. Shall wee not ever willingly be subject to Gods statutes and lawes when we see Christ himselfe subject himselfe to Gods ordinances and that from all eternity 3. Shall we not long for those times when those eternall statutes shall be opeâ—ed and Gods counsels displayed to our infinite joy Thirdly it may informe us concerning Gods wonderfull hatred of sinne in that from eternity he cannot
redeeming the holy Ghost by calling The word of God is the sampler or patterne of our obedience for if ever wee would bring our lives into order we must resolve not to follow mens examples wills lusts or our owne reasons inclinations or conjectures but only to have recourse to the Law of God this must be the light to our feete and the lanthorne to our pathes Psal. 119. 19.2 Tim. 3.15 to the end we must obey them that have the over-sight of us and doe instructs out of the word and observe the forme of doctrine into which wee are delivered Rom. 6.17 Heb. 7.18 and receive such teachers as the Corinthians received Titus 2 Cor. 7.15 we should get an eare of obedience Prov. 25.12 2. The causes within us are either 1. generall the sanctification of our spirit or 2. speciall and so it is Faith For the first the coherence shewes that unlesse our hearts be sanctified our lives can never bee framed to true holinesse and obedience and for faith it is certaine before ever we can practise true obedience to the Law we must have the obedience of Faith that is we must be perswaded of Gods love to us and receive his promises in Christ and repenting of our sinnes beleeve the Gospell Rom. 1.5 10.16 2 Thess. 1.8 The faith of the Truth is generally the chiefe guide of all our actions whether they be workes of reformation or of our generall calling or particular cariage 2 Thess. 3.16 For we must beleeve Gods threatnings power promises assistance and reward or else our worke will goe slowly forward 2. Now for the second there are sixe things to be observed in the maner of our obedience without which our life will never be brought into order 1. The first is care The Apostle saith we must yeeld our selves as servants to obey Rom. 6.16 which notes that wee must doe the workes of God and sâ—ew our obedience to him as the servant doth his worke that is with great heed forecast and care God doth not only require we should obey but obey as servants obey 2. The second thing required in our obedience is Wisdome It is not enough to doe good but we must be wise to that which is good and simple concerning evill This the Apostle shewes Rom. 16.19 3. The third is Constancy our obedience must bee fulfilled 2 Cor. 10.16 We must not be weary of well-doing 1 Thess. 3.13 4. The fourth is abnegation In obeying Gods will we must throughout the course of our lives be contented to deny our selves so as we would doe Gods will with patience though crosses follow Luke 8. A signe of the seed sowne in good ground it bringeth forth fruit with patience and besides it imports that if we meane to reforme our lives aright we must live soberly shewing our moderation in diet apparell recreations and the like yea we must not thinke it much to be crossed in our reason desires ease profits or preferments but be contented to be that we may be with a good Conscience Heb. 11.8 Gen. 22.18 5. The fifth is sincerity and the sincerity of our obedience appeares both when we shew respect to all Gods Commandements as well as one obeying in all things as also when we obey without corrupt and carnall ends and respects Gen. 26.5 Phil. 2.12 6. The sixth thing is peace wee must lay our projects so for holinesse as we follow after peace as much as is possible and that with all men much more with the Church and people of God Rom. 12.19 Heb. 12.14 so as our conversation be without division or offence Rom. 16.18 19. 3. For the third point we may remember that it was long since noted by Samuel that obedience is better than sacrifice 1 Sam. 15. This obedience is the end of the writings of the Apostles and Prophets If we be not trained up by the Scriptures to good workes we doe nothing with generall profession of the name of Christ. Rom. 1.5 2 Tim. 3.15 c. If we obey not we are the servants of sinne and it will be our ruine we shall dye in our sinnes The Ministery had never been broken open but that the Nations might bee brought to obedience Rom. 16.26 If you obey not you breake the hearts of your teachers it is not good words and liberall pensions will serve the turne you must yeeld obedience to our Ministery in your lives or else you doe nothing Phil. 1.15.16 2 Cor. 7.15 Vengeance is ready against all disobedience every whit as ready in Gods hand as in the Ministers mouth 2 Cor. 10.4 5. In this text we may see God delights to receive the obedience of his people from all eternity and all the benefits purchased by Christs blood shall be given to them that obey he is author of eternall saluation to them that obey Heb. 5.9 Thus of obedience in generall Externall obedience which is here entreated of is distinguished by the Apostle Rom. 15.18 into two kindes For either it is obedience in word or obedience in deed Quest. Here might some one say what need the obedience of the tongue our tongues are free Answ. It seemes some men thinke so Those hypocriticall flattering and wicked men mentioned Psal. 12.3 say their tongues are their owne and yet it is certaine the Lord will have the tongue bound to the good behaviour Iam. 3.3 Quest. What great hurt can there be in the tongue if men live honestly otherwise It seemes there can be no great offence in the tongue Answ. Men are extreamely deceived that think they cannot commit dishonesty impiety by their words There is a world of wickednes in the tongue Jam. 3.6 There are many sins which are most vile and hatefull which have their principall seat in the tongue or are practised in words as blasphemy murmuring desperation lip-service swearing cursing perjury charming reproaching persecution by the mocking of the godly bitter words silthy speaking lying backbiting slandering flattery and false witnesse bearing together with divers sinnes of deceit hypocrisie heresie c. And on the other side excellent graces and duties depend much upon the service of the tongue Gods glory our owne Callings and other mens good are much furthered by the tongue By the tongue men preach pray confesse their sins give thankes comfort exhort rebuke sweare vow c. and therefore great reason wee should shew our obedience even in the tongue Under the obedience of conversation are comprehended duties of piety to God of mercy to the distressed of justice to all men of temperance to our selves The catalogues of the sinnes we should avoid in our conversation or of duties we should doe I omit here having some purpose if God will to handle them more largely in Treatises by themselves And thus of obedience And sprinkling of the blood of Iesus Christ. Before I come to the more particular and full opening of these words these things may be touched in the generall 1. There was blood
in Christ he tooke the true nature of his brethren true flesh and blood that he might serve and satisfie God in the same nature that had offended 2. This blood was shed If you aske who shed it I answer Iudas by selling it the Priests by advising it the people by consenting to it Pilate by decreeing it the soldiers by effecting it Christ himselfe by permitting it and after presenting it to God Heb. 9.14 our sinnes that chiefly caused it If any aske for whom it was shed I answer briefly for the Church Act. 20. not for himselfe nor for impenitent and obstinate sinners that dye in their sins 3. It is not enough that the blood of Christ bee shed to make us happy unlesse it be applyed also which the word sprinkling notes 4. This effusion of blood was solemnly prefigured or foretold by the sacraments and sacrifices of the Law For this word sprinkled is a Metaphor borowed from the legall sprinkling which shewes us two things 1. The great account that God and good men make of it in that it was so solemnely and anciently typed out 2. That the ceremonies of that Law are now abolished seeing we have here the true sprinkling of the blood fore-shadowed out 5. That our estate in Christ is better now than our estate in Adam was For God here in his eternall counsell is brought in over-looking that first estate in Adam and setting up his rest in this estate purchased in the blood of his Sonne If any man marvell at this he shall be thus satisfied Our estate in Christ is better than our estate was at the best in Adam even in this life and therefore much more in the world to come In this life it is better onely in two respects 1. That wee cannot fall from this happinesse 2. That Christs righteousnesse imputed to us is better then that righteousnesse was inherent in Adam Now for the world to come heaven is better then paradise 6. We can never discerne our comfort in the blood of Christ till we be sanctified in spirit and set upon the reducing of our lives into the obedience of Christ. Iustification and Sanctification are inseparable Thus much for the generall In particular concerning this sprinkling of the blood of Christ I consider two things 1. What benefits the Christian enjoyes by the blood of Christ which is here noted as the end of his sanctification 2. The mystery of this sprinkling or applying of the blood of Christ as it was shadowed out by the legall sprinklings The benefits which flow from the effusion of the blood of Christ are either generall or particular The generall are 1. The purchase of the Church Acts 20. 2. The ratification of the new Testament or covenant of grace Heb 9.18 3. The breaking downe of the partition wall betweene Jews and Gentiles and the adopting of the abject Gentiles the free denizing of the Gentiles and repealing of all statutes of aliens Ephes. 2.13 c. 4. The reconciliation of all things both in heaven and earth and the dissolving of that enmity which came in by sin Col. 1.20 The particular benefits which flow from the blood of Christ to every converted Christian are 1. Iustification which hath in it 1. the pacification of Gods anger Christs blood is the propitiatory like the cover of the Arke that hides the law from the sight of God Rom. 3.25 2. the pardon of all sinnes 1 Iohn 1. 7.9 Ephes. 1.7 3. prevention of Gods eternall wrath or the losse of heaven Rom. 5.9 4. the garment of imputed righteousnesse or putting on of robes made white in his blood Rev. 7.14 2. Sanctification and the cleansing the conscience from dead workes to serve the living God Heb. 9.13 14. 3. The sanctification of all the meanes of help to the beleever both spirituall and temporall the very booke of God is sprinkled with the blood of Christ that it may be opened and of use to the faithfull and so all meanes else in his generall and particular calling Heb. 9.19 20. 4. Intercession the blood of Christ speaking better things then the blood of Abel pleading daily for the godly and procuring the establishment of favour in God and acceptation Heb. 12.24 5. Victory over Sathan who is overcome by the blood of the Lambe and the word of the testimony Rev. 12.11 so as his molestations and temptations shall not prevaile 6. The destruction of him that had power over death so as now the beleever needs not feare death nor can he be hurt of it Heb. 2.14 7. Entrance into the most holy place even within the Vaile that is into heaven Heb. 10.19 20. you may see more Iohn 6.53 54 55 56 57 58 59 c. All this may serve for divers uses As 1. For singular consolation to all the godly Oh what an honor is it to be descended of the blood of Christ How doth a Christian mans new birth in this respect excell all the nobility of birth in the world Iohn 1.13 What reason have we of thankfulnesse for so happy a condition what should we complaine of what matters it what we lose or want if wee neither lose nor want the blood of Christ How incomparable are these benefits beyond all the glory of this world if we have eyes to see them and hearts large enough to conceive of the glory of them The Lord from eternity looking upon the blood of his Son sets up his reâ—t there as having provided a sufficient portion for all that shall be sanctified by his spirit 2. For instruction we should every one of us be incited to all possible care of assurance that Christ dyed for us and get it ratified to our hearts by all the testimonies we can There be three witnesses of a mans happinesse 1. the water 2. the blood 3. and the spirit 1 Iohn 5.6 The water of repentance the blood of expiation in the passion of Christ applyed by faith the spirit of sanctification testified by saving graces and new divine gifts 3. For terror to all wicked men that sin against the blood of Christ by despising and neglecting the grace of the covenant by swearing by unworthy receiving the sacrament and by their obstinate unbeleefe and impenitency Shall the blood of Abel cry for such vengeance and shall not the blood of Christ much more What a blood-guiltinesse doe these men draw upon themselves that sinne against the blood of Christ If Iudas burst his heart with despaire for betraying it how can their case be better for despising it Thus of the benefits which come by the blood of Christ Now it followeth that I should open the meaning of those ceremoniall legall sprinklings and shew how they did in their kinde fore-signifie the mystery of this sprinkling of the blood of Christ. There was a â—ourefold legall sprinkling 1. the first was of the blood of the red Cow and of a water made of the ashes of the red Cow Num. 19. 2. the second was of
greatnesse with his Father by obtaining our requests at his hands For thereby the Father is glorified in his son and God loves us so much the better because wee love Christ and beleeve that he came from his Father and shew it by using him as our Mediator and indeed what need we any other to the King then the Kings son And thirdly it may comfort us in respect of the hope of preferment by his service we cannot serve a more honourable Lord. Many times if we serve earthly Princes they may neglect us For we seldome see all the followers of the greatest Princes come to preferment but if Princes on earth were never so honourable that they did purpose to exalt every one of their servants yet under that hope men may consume all their meanes and in the end die beggers because the Prince may dye before they get their preferment but it is not so with Christians in their service of Christ. For as for greatnesse he is the King of all kings and himselfe Lord of all lords so for well he never neglected any that served in truth and sincerity and besides he cannot die For hee hath life in himselfe and therefore blessed are they that serve him and trust in his goodnesse For he ever liveth to make request for 〈…〉 have â—â—tten them to himselfe that where hee is there they may be also Thus of the maner of propounding The places or arguments of Consolation follow The first is taken from their regeneration which is amplified here 1. by the impulsive cause the abundant mercy of God 2. by the effect a lively hope 3. by the cause of merit or efficacy the resurrection of Iesus Christ. Two things may be noted from the coherence 1. the necessity of the new birth 2. the honor of it The necessity in that it is so chained and linked that it is apparant we can no way have mercy from God nor glory in heaven unlesse we be borne againe 2. The honor of it may appeare in that it is a worke that stands in relation to the mercy of God the glory of heaven the resurrection of Christ the power of God c. all which belong to this admirable worke of the new birth In the handling of these words I consider of them as they lye in order and so here are foure generall heads of doctrine to be thought of 1. The mercy of God 2. The regeneration of man 3. A lively hope 4. The resurrection of Christ Jesus Which according to his abundant mercy c. The main proposition is that there is abundance of mercy in God he is full of compassion and of great mercy his mercy is over all his workes It is so great it cannot be expressed The clouds may commend the extent of his faithfulnesse and the mountaines may shadow out his righteousnesse and the deepes resemble his judgements but who or what can expresse the excellencie of his goodnesse It cannot be fully discerned any way but in heaven Gods mercy is abundant 1. In the fountaine in himselfe there is an Ocean of mercy in God It is infinite in him as his nature is yea it is his nature it selfe to be so 2. In the streames and that either generally considered and so it flowes to all the creatures reasonable and unreasonable good and bad The whole earth is full of his goodnesse or more specially as it flowes to the faithfull Now Gods mercy is abundant to the faithfull 3. wayes 1. In the kindes of mercy for the Lord compasseth them about with variety of all sorts of mercy 2. In the extent of mercy Hee did not spend all his mercy on David or Abraham or the like but he keepes and reserves mercy for thousands even for all the thousands in all ages that beleeve with faithfull Abraham and will heare and doe all Gods will with obedient David He is plenteous in mercy to all that call upon him 3. In the continuance of mercy for his mercy is as himselfe everlasting and it must needs appeare to be so that God is wonderfull abundant in mercy because it is he that is the father of all the mercy in the world and it is he that requireth mercy in men The use that may be made of the meditation of Gods abundance of mercy may be both for instruction and consolation 1. For instruction two wayes principally For first it may teach us therefore to run unto God in all misery to seeke desire pray for waite for and trust upon his mercy Here is enough and therefore woe unto us if we will not seeke it when it may thus plentifully be had Our confusion is just if we neglect and forsake our owne mercy it being opened and offered in such plenty and secondly this should teach us how to shew mercy even to doe it in all possible abundance both for continuance and extent and for all the kindes both of corporall and spirituall mercies for we should bee mercifâ—ll as our heavenly father is mercifull But especially this doctrine is intended for the singular comfort of all humble and godly Christians and how can it but be comfortable if they consider how exceeding abundant it is 〈…〉 iâ— how â—â—â—der his pitty is how full his goodnesse is how constant and large his treasures of grace are how slow he is to anger how willing he is to forgive all sorts of sinnes yea and to multiply pardon too how he passeth by transgression and taketh away iniquity how wonderfully he is pleased in himselfe with shâ—wing mercy and how he quieteth himselfe and rests in his love Ob. But some man may say that this is a doctrine of liberty Answ. It is not For this doctrine is restrained for that both if we respect godly men and if we respect wicked men If we respect godly men It is certaine that though the Lord will not deny his mercy or take away his goodnesse from them yet if they breake his commandements he will visite them with the rod and make them to know by his strokes how bitterâ— thing it is to abate of their care to feare and serve God 1. And for wicked men it is wonderfull cleare that the Lord for all this goodnesse in himselfe or unto good men will not by any meanes cleare the wicked If they blesse their hearts against his threatnings he will not be mercifull to them It is true that power and mercy belongeth to God yet it is as true that he will give to every man according to his worke they onely shall finde mercy that confesse and forsake their sinnes while they follow foolish vanities they forsake their owne mercies He that made them will not pitty them and he that formed them will not have mercy upon them God is gracious and mercifull slow to anger c. but it is onely to such
carefull to prevent these it shewes that it is needfull mens objections should be answered and to that end if the Lord doe not answer otherwise men should not represse and smother them but propound them by seeking resolution These sparkes not quenched may breed a great flame these drops of poyson may infect the whole soule a little leaven may sower the whole lumpe Fiftly A question may be here demanded and that is why the Lord here and in many places of Scripture else doth expresse the answer and suppresse the objection For answer hereunto divers things may profitably be supposed 1. First the Lord hereby shews unto men in their owne experience what a divine light is in the Scpiptures that can thus discerne the hidden things of man 2. Secondly it may be the objections are suppressed lest men hearing the objections should learn to object 3. Thirdly the Lord hereby shews mans nature who usually will not say so much yet the Lord saith they doe thinkeso 4. Lastly I thinke for the most part the Lord doth it out of his compassion and tendernesse towards his people these things arising out of mens frailâ—y he is willing many times to lay to the plaister and yet not uncover the soare and for feare of discouraging them hee rather implies their weaknesses then expresseth them that they might be assured that he is inclined rather to pitty them than to hate them rather to succour them than to reprove them And thus of the generall Wherein yee greatly rejoyce The maine thing that I observe out of these words is that converted Christians though they have many afflictions yet they are greatly solaced and finde great joy even in this world Now because this point is not believed by the most who are loath to acknowledge so much gaine in godlinesse and because also many Christians are not wise either to discerne or to make use of their owne felicity herein I would before I come to the use of this doctrine for explication propound three things 1. How it can be made manifest out of Scripture that a Christian life is such a joyfull life 2. What are the particular waies whereby Christians can meet with such a joyfull life and comfort as by Scripture is proved they might have 3. And in the third place I answer an objection or two For the first The Scripture instanceth in nine things all which doe manifestly import that such as feare God may have exceeding much joy 1. For first God commandeth his servants to rejoyce yea hee commandeth his Embassadors to comfort them 2 God is bound by promise to give them joy For besides that the Gospell in generall is a doctrine of glad tidings there are particular promises for joy as the places in the margent shew 3. Thirdly joy is one of the expresse fruits of the Spirit 4. Fourthly it is a maine part of the Kingdome of God 5. Fiftly God threatneth his when he finds them without it as is manifest in Deut. 28. this was one cause of his displeasure that they did not serve him with joyfulnesse and a glad heart 6. The Scripture is plentifull in the examples of men that have found exceeding much joy in the waies of God some few places I instance in the margent 7. If a temporary faith finde such joy in the word how much more a justifying faith 8. The nature of God is such as hee is as willing to communicate joy as well as other graces 9. Lastly this is most apparant by this that the Scriptures shew that God hath provided joyes for his servants in such things as might seeme most to crosse them or their contentment as in tribulation yea and in affliction of conscience it selfe Now if we can beleeve it of them in such times then wee need never doubt of it but they either have or may have great joy But some one may say Which way can they finde such great joy what meanes is there for their consolation I answer They finde joy nine waies 1. They have in them the Spirit even him that is called a Comforter which no wicked man hath and this Spirit of God is an everlasting spring of joy 2. Gods ordinances are unto them as wells of joy the word is a well so is prayer reading the Sacraments and conference 3. They have their right to all Gods promises to comfort them and certainly the Gospell is a deepe well 4. They have the presence of God â—â—ke the sunne to refresh them 5. They finde secret joy in the communion of Saints both to hear of them absent and to have fellowship with them present and that both publike and private For if this be a great part of the joy of heaven then may it be some part of a Christians joy on earth 6. There is joy in the graces of the Spirit to see the buds of the Lord grow in the garden of their hearts and the weeds of sinne to be rooted out yea great is the content of grace and well-doing 7. There is joy in the meditation of the misery they are delivered from 8. They are not barred from the joy in outward things which is all the joy wicked men have and in these the worst Christian hath more right to rejoyce then the best carnall man 9. Lastly they find much joy even of the hope of the joy they shall have in heaven Ob. But might some ungodly person say Wee see no such matter in them Sol. The stranger shall not meddle with their joy Ob. But might some scorner say If any have found such joy in following the word and godlinesse it hath beene such as have had nothing else to rejoyce in Sol. That is false The Psalmist shewes by prophesying that even Kings that have abounded in outward things yet comming to taste the excellency of the comforts of godlinesse and to feele the power of Gods word should sing for joy of heart and greatly acknowledge the exceeding glory of God and godlinesse Ob. But might some others say Wee have beene hearers thus long and have followed godlinesse and yet can find no such comfort in it Sol. I answer it may well be so but then lay the blame where it is to be laid let men examine theÌ„selves concerning the cause For if thou find not much joy in godlinesse it is either because thou hast not sorrowed for thy sinnes or thou hast not seriously sought the pardon of thy sinnes or thou sowest not good seede thou art not conscionable in practice If men were more fruitfull in well-doing they would finde more ioy or thou livest not in peace or thou art not much in prayer or thou receivest not the law into thy heart or thou art intangled with some grosse sinne or thou art intemperate in thy earthly pleasures or thou art not in all things thankfull This
by the light of nature imprinting in man certaine common notions or small sparkles of divine light 2. Secondly by the booke of the creatures by these he did blow and nourish and more kindle the sparkles infused by nature 3. Thirdly when both these proved insufficient by mans sin God revealed himselfe by his word but after divers manners Heb. 1.1 Sometimes by dreames when men were asleep Sometimes by Visions when men were awake Sometimes by types and resemblances Sometimes by Christ the Son of God and so sometimes in the likenesse of a man and in the last age of the world in a true humane nature Sometimes by Angels But most usually by the ministery of man Now the men imployed to reveale Gods will were called either Extraordinarily as Prophets and Apostles or Ordinarily as the Priests and Levites under the Law or the Ministers now under the Gospell So that we now see who these Prophets were It is true that the word Prophet or Prophesie is diversly taken Sometimes more generally for any that foretell things to come so every Preacher is a Prophet and to preach is to prophesie 1 Cor. 14. sometimes it is taken more restrainedly for those that foretell by inspiration or speciall revelation these were called in old time SEERS Those students in the ancient Colledges that were of speciall gifts and more hopefull were called Prophets not that they did all prophesie but because the Spirit did use to fall upon such men Those called children of the Prophets were yonger students that attended upon and were directed by those grave and more ancient Divines Through the abuse of the succeeding time those that were taken out of these Colledges to serve Princes though many times they were men most ambitious and covetous yet were called still Prophets But the Prophets here meant were onely those holy men that by the immediate inspiration of the Spirit of God did foretell things to come concerning the Church and kingdome of Jesus Christ. Now in that the Lord refers us to the testimony of the Prophets it may serve for divers uses 1. First it shewes the excellency of Theologie or the truth according to godlinesse in that it is penned and confirmed by such admirable instruments 2. Secondly it shews that in matters of religion men must have recourse to the testimony of the Prophets their writings are the true touchstone aâ—d square And so in matters of consolation if the Prophets speak comfortably to our hearts it matters not what all the world besides saies or thinks of us sure it is that Christ came not to destroy either Law or Prophets and therefore by them we shall be tryed whether we will or no. 3. It should quicken us to study the writings of the Prophets wee cannot receive their persons now into our houses nor build tombs for them but wee may receive their writings into our hearts and it will be made good that hee that receiveth the writings of one of these Prophets in the name of a Prophet shall have a Prophets reward In the meane time wee have a sure woid tâ— which we may doe well to trust without all wavering Which prophesied of the grace that should come unto you By grace to come he meanes those excellent priviledges that God of his free grace would bestow upon the Christian Churches more than upon any Churches before The Prophets then did foretell of certain great prerogatives with which we Christians should be honoured But what were those priviledges in particular There are an eleven prerogatives of the Christian Church wherein God hath dealt wonderfully graciously with us 1. The exhibiting of Christ in the flesh 2. The freedâ—me from the bondage of the ceremoniall law Gal. 4.1,2.2 â— The admission of the Gentiles to be copartners with the Jewes Eph. 2. 3.2 to 7. 4. The multitude of beleevers in comparison of former ages Esay 54. 1,2,3 5. The more evident vision or manifestation of Gods speciall favour and kâ—â—dnesâ—e in Christ Jesus testified more fully both by the word and spirit The Lord iâ— now fond over the Christian Churches and doth more familâ—â—rly reveale his love nâ—w Eph. 2.7 6. The mâ—re evident clearing of our release from the morall law in respest of the rigorous perfection of it we are not now under the law but under grace so that if sinne have not dominion in us our obedience will be accepted Rom. 6.14 7. A large extent in the proclamation of pardon and forgivenesse of sins so as now any man may get a pardon that will seek it out in the name of Christ Act. 10.43 8. The powring out of the holy Ghost and that either extraordinarily as in the primitive Church or in the measure of ordinary gifts as in utterance knowledge c. 1 Cor. 1.4 5 6. 9. The eminencie of holy life and that in the meaner sort of Christians as well as the greater This is onely true of a remnant that are of the election of grace and so for the power of practice that never age saw it more lively than it is now in many of all conditions that truely feare God Esay 35.8 10. Abundance of outward blessings This God hath promised Esay 60.15,17 and performed in severall states of the Church in divers ages 11. Lastly the more manifest revelation of the doctrine of heaven and eternall life immortality being brought to light by the Gospell so as now wee need not to be taught by the dark shadowes of temporall and earthly ceremonies Now since the holy Ghost hath made us to know that these are times of such excellent graces it may instruct us diversly For in some things it may order us toward our selves and in some things toward others There are foure things we may learne for our selves First let us take heed lest any man faile of the grace of God For wofull experience shews that many thousands even in this light are as destitute of this grace as ever Jew or Gentiles were Now that we may not faile of the grace of God we must doe foure things 1. We must be subject to the Gospell For the Gospell is called the Gospell of the grace of God 2. We must take heed of resisting grieving and despighting of the spirit of grace 3. We must take heed we doe not frustrate the grace of God Gal. 2.21 and so men doe 1. By seeking justification in their own works 2. By neglecting it when it is offered by the word and spirit of God 3. By turning the grace of God into wantonnesse as they doe that make the promises of God and our liberty in Jesus Christ a bawd and cloak for sinne 4. We must goe to the throne of grace and beg grace of God with all importunity giving him no rest till he heare and shew mercy Heb. 4. ult Secondly the consideration of these times of the speciall and plentifull grace of God offered in the Gospell should teach us not onely to get knowledge and grace but
God and yet in Princes courts 1. Not entertained â— ut many times repulsed 2. Not knowne many times of any body 3. Not dwell there 4. Not favoured of the King or his sonne 5. The Lords will not attend us to carry us to the King or shew us all c. 6. Soone are we cloyed with the glory of it if we had all we would 7. In the Kings court we see the glory of others not â—ur owne But contrary to all these it is in heaven as it shall be with the righteous Which things the Angels desire to looke into In these words the grace brought unto us in the Gospell is commended by the adjunct desire the Angels have to looke into it if such glorious creatures see such worth in these things then they are certainly to be highly accounted of and rejoyced in but the Angels doe so as saith the holy Ghost who is acquainted with the desires of Angels as wel as with the thoughts of men Therefore c. Before I enter upon the particular consideration of these words I must in generall observe one doctrine from the coherence viz. that as any are more holy and happy so they doe more admire the grace brought unto us in the Gospell it is much that the Prophets give such testimony so is it that the Apostles and Ministers of the Gospell spake such glorious things of it but if that may not confirme us the holy Spirit of God and the Angels of God shal be brought in to deliver not their opinions onely but their desires also Which may serve 1. For singular reproofe of the madnesse of our natures that cannot be won to know or regard wherein the chiefe good lies but are so infinitely distracted with endlesse hunting after the riches or pleasures of life Oh how are our hearts sunke deepe in rebellion when neither the verity of these things nor our owne mortality nor such abundant testimonies from heaven can move us But woe unto us for two reasons from hence First wee shall be made inexcusable since God hath warned and instructed us with such undeniable testimonies Secondly here we see the cause why wee seek not after the grace of Christ in the Gospell it is because we are alienated both from holâ—nesse and happinesse For if we had experience in either we would judge as â—he Angels of heaven doe 2. For singular strengthning and incouragement to every one that hath true grace let him rejoyce in his portion the Gospell is the best riches it were â—ot bâ—ught deare if a man sold all he had to purchase it we should rather take the judgement and opinion of one Angell then of a thousand worldly persons 〈◊〉 is no matter what they say they know not their felicity flesh and bloud hath had no revelation in these things it is the Spirit of God onely thaâ— can shew us the things given us of God it is the scope of this place to confirme the consolations ver 3 4 5. Thus in generall now in particular there are foure things to be considered of 1. What these Angels are 2. What account God makes of them 3. What affection they beare to men in that they are said to desire c. 4. What their knowledge is in that they are said to looke into c. 1. Now for the first you must understand that all creatures are of one of tâ—eâ—e three sorts 1. Invisible 2. Visible 3. Both visible and invisible Man is both visible in respect of his body and invisible in respect of his soule The heaven and earth and seas and beasts and foules c. are visible the invisible creatures are these Angels The estate of this invisible world of glorious creatures is in the greatest part 〈◊〉 unrevealed to us yet some things the Scriptures for our good hath let fall and theâ—efore to this question I answer two waies 1. By considering what they are in name 2. What they be in nature 1. The names given them are of three sorts 1. Some expresse their nature and so they are spirits 2. Some expresse their excellency and dignity and so they are called principalities and powers c. 3. Some expresse their office and employment and so they are called Angels in this place which signifies Messengers because they are sent to minister to them which are heires of salvation Heb. 1.14 2. Now for their natures Angels are spirituall substances invisible and immortall subsisting of themselves indued with singular understanding and freedome of will created of God for his glory in his service in the world especially in the Church But why are they called by the name of office more usually then by the names that expresse their natures It is because God delights in them for their seâ—vice and they themselves are more glad of well-doing then of their happinesse in nature from whence we may learn that it is not enough to get singular gifts and excellent estates unlesse we be industrious in the use of them our glory lieth not in excellent parts but in the fruitfull use of them We should learn then of Gods Angels to obey as they obey that Gods will may be done on earth as it is in heaven that is 1 willingly 2 speedily 3 constantly For so the Angels obey else we may be as the Angels of God for gifts and yâ—t goe to hell But are all these incorporeall spirits here meant No for some of them fell away and stood not in the truth it is onely the good Angels called the elect Angels 1 Tim. 5.21 are here meant but it is worth the noting what sinne hath brought upon the Devils they have not onely lost their nature in respect of purity but their names to so as usually when the Scripture calleth Angels it meaneth it of good Angels they have lost the dignity of their very title this is the fruit of pride or envy or disobedience or whatsoever else was their sin Some say it was pride in affecting divinity some say it was envy stirred by the decree of exalting of mans nature above Angels in and by Christ some say a transgression of some commandements in particular not exprest as Adams was Thus of their names and natures 2. Now for the singular account God makes of them it may appeare divers waies 1. By the excellent titles given them aâ— are stars of the morning sons of God principalitieâ— and powers c. 2. By the place he sets them in hee placeth them next his owne person in the chamber of his owne presence to be alwaies about him even in heaven the fairest roome in the whole building of the world 3. By the trust he hath put in them hee hath committed the charge of his Elect unto their protection and care Psal. 34. 91 Heb. 1. 14 4. By the singular grace of confirmation that now in Christ they 〈◊〉 of all the creatures should never have experience in their own nature of any evill
Solomon Eccles. 11.9 Dan. 7. Mal. 4. and many more after the Law by Christ Mat. 24. Paul 2 Thes. 1. Peter 2 Pet. 3. Iohn Rev. 2â— 2. The types of it which are so many pledges doe certainly though fearfully foretell it such as were those dreadfull executions done upon wicked men in all ages as the drowning of the world the burning of the Cities Sodome c. the opening of the earth to swallow Corah Dathan and Abiram the destruction of Ierusalem c. yea he spared not the very Angels Iud. 6.2 Pet. 2.4 These stupendious works are monuments of a strange judgement to come 3. The exact fulfilling of the signs so many of them as belong to times past and present which were given as fore-runners of that judgement such as were 〈◊〉 Christs warres the apostacie of the Church the detection and falling of Antichrist c. 4. From the need of it for in this world the godly are oppressed and not righted and the wicked flourish and are not punished many times therefore of necessity there must be a time wherein all these things must be set in order 1. Let every man repent Act. 17.30 Here is no trifling it will certainly be and therefore repent or perish 2. Judge nothing before the time let us not judge one another but leave all judgement to God 1 Cor. 4.4 3. Let us not be impatient or fret at the prosperity of the wicked or be discouraged at the afflictions of the righteous for there shall come a time wherein the godly shall have full reward and honor and wicked men everlasting shame and paine Every man The whole world must come to judgement good and bad wee must all appeare before the Tribunall seat of Iesus Christ 2 Cor. 5.10 not onely all the godly but all the wicked of all sorts which will appeare by a distribution 1. The Pagans shall come to judgement such as have sinned without the law Rom 2. 2. The Iewes that crucified Christ or still doe deny him to be come in the flesh Rom 2. 3. Papists 2 Thes. 2. 4. Atheists that mock at his comming 2 Pet. 3.3 In the true Church 1. Grosse offenders Mal. 3.7 Rev. 21. 22. 2. Civill honest men Mat. 5.19 3. Rich and mighty men of the world God will not accept the person of Princes Iob 34.19 Iam. 5.1 3. 4. Hypocrites Mat. 23. Psal. 5â— 16 5. The unmercifull Mat. 25. Iam. 2.13 6. Apostates Heb. 10.27 2 Pet. 2. 7. All that trouble the godly 2 Thes. 1. Gal. 5 1â— 8. Inordinate censurers Rom. 2.1 2.3 Iam. 3.1 9. All unruly persons that will not be ordered according to Gods ordinances Mat. 25. goates 10. All that use scant measures wicked balances and false weights Mat. â— 10 11. Yea as I said before all the godly must be judged we must all appeare It is said the godly shall not be judged Iob. 3.18 6.54 They shall not be judged with the judgement of condemnation The Use. Therefore every man should stir up his heart to a carefull examination of himselfe and make his account and provide for his answer at that day and the rather should wee attend hereunto because the most men are after an unspeakable manner forgetfull of their latter end and suffer themselves to be drowned in the cares of life as if there were no time of chaâ—ging or reckoning The fourth and last point is the cause of the judgement imported in these words according to their works According to their works It shall be tâ— every man at that day according to his works if his works be evill he shall be damned if his works be good he shall be saved 2 Cor. 5 1â— Rom. 2. For the better understanding of this doctrine divers questions and objections are to be resolved It seemes then faith shall not be inquired after It shall yea and that chiefly as appeares in the 7. verse of this Chapter and in many other Scriptures which avouch we are saved by faith yea and works are mentioned to this end because by them Christ shall evidently prove to the world the faith of his Elect hee will thâ—n shew their faith by their works yea faith is comprehended under the word works as being indeed the noblest of all works and that which most shineth in the life of a Christian it is the chiefe obedience required in the Gospell and the just live by their faith But how can works be looked upon in the Elect seeing they are not acknowledged as having merit in them Can they be saved by their works Works shall be inquired after in the godly not as meritorious causes of their salvation for the merit of heaven is onely in Christs works which onely are perfect But works shall be examined and judged 1. As the witnesses in that Assise that give in evidence concerning their calling and faith 2. As the conditions of Gods promises concerning reward in heaven not for their merit but of Gods free grace that will so crowne them Observe that the Scripture no where saith for their works but according to their works But how can the works of men be numbred they are so infinite The books shall then be opened viz. first the booke of Gods remembrance in which are fast graven the deeds of all men Rev. 20. Mal. 3.16 Secondly the consciences of all men shall be extended to an exact view of all the works of their life past By what law shall mens works be examined seeing the Pagans have not the Scriptures to guide them and the faithfull have not fulfilled the morall law in their owne persons The infidels shall be judged by the law of nature Rom. 2. the wicked in the Church by the morall law and the godly by the Goâ—pâ—ll Shall not wicked men be judged for their originall sin but onely for their evill works By works may be meant 1. both the worke of our fall in Adam as well as 〈…〉 worke 2. This phrase according to workes doth include all workes and yet not exclude the respect of other things besides workes aâ— faith in the godly and originall sinne in the wicked 3. Workes are but the â—ruits of corruption of nature and so synâ—â—dochically it is comprehended under them But shall no man be then judged for other mens workes as well as for their owne may not children be iudged for their fathers sinnes or one man iudged for the evill done by another as the Pharises for the blood of Abel and Zacharâ—as God as an absolute Monarch and iust governor may with temporall punishments chastise the posterity of wicked Parents and to warn the world 〈…〉 but hee cannot iudge them to eternall damnation further then they be guilty of their fathers sinnes either by consent assistance or 〈…〉 the Pharises be sent to hell for Abels bloud onely to farre as they were not warned by that example to avoid bloud To con 〈◊〉 no man
that was himselfe the onely begotten Sonne and heire of God by 〈◊〉 that God and man might be one in covenant This one is made God and man in person 2. For instruction we may learne divers duties 1. To blesse God for our Saviour Christ as the foundation of all our happinesse Shall 〈…〉 talke of his righteousnesse all the day Shall not everlasting joy be upon our heads Psal. 103.1 2. 71.23 Esay 35.10 1 Cor. 30 31. Eph. 1.6 7. 2. To seeke redemption in him both from the guilt of our sins Rom. 3. 24 25 Esay 44.22 and from the power of them and from the punishment of them Psal. 1 30.7 Iob 19.25 Psal. 34.19 c. Esay 63.16 50.2 Psal. 31.7 55.18 Hos. 13.14 3. Therefore we must serve him in holinesse and righteousnesse all our daies Luke 1.68 74. Esay 59.20 Tit. 2.14 4. Let us follow the example of his humility and let him that would be great amongst us be the servant of all Mat. 20.28 Coherence 5. Honour the redeemed of Jesus Christ and ever say what one Nation is like to Christs people By his bloud Hitherto of the person by whom we were redeemed now followes the manner We were redeemed 1. by the passion of Christ 2. by the obedience of Christ and well are they joyned together for the justice of God required both and it hath ever been the nature of the Devill and the world to powre out flouds of tribulation after innocency especially in the eminent As it was with Christ so it is with all his members who are conformed unto him both in sufferings and obedience and as any are more innocent so is their passion the greater but let that passe The first point here intended is that the Holy Ghost would have us to know and knowing to be deeply affected with it that wee were ransomed by bloud yea by the bloud of Iesus Christ God and man For the explication of this point foure things briefly would be considered 1. That it is 2. What it is 3. Why it is 4. How it is 1. The first that our ransome was to be payed in bloud was foretold continually from the very fall by sacrifices in bloud and is proved by expresse Scriptures Heb. 9.13 14. Act. 20.28 2. For the second The bloud of Christ is diversly taken sometimes sacramentally and so the wine in the Sacrament is his bloud Mat. 26. sometimes mystically and so the bloud of the Martyrs is the bloud of Christ and so they are said to fulfill the rest of the passion of Christ sometimes imputatively and so the Saints have their robes made white in the bloud of the Lambe Revel 7.14 but most an end properly for his naturall bloud and so it is taken here For no Saints nor bloud of Martyrs can make atonement for our sinnes But by his bloud He syneâ—dâ—chically meanes all his passion even all that hee suffered of the malediction of the law as the surety for our sinnes 3. For the third If any aske why Christ in suffering endured this kinde of suffering I answer 1. Expiation for sinne was a way universally conceived of to be fittest done in bloud 2. Hereby he fulfilled both the Scriptures of the Prophets and the types went before of him 3. It was not onely for example but also for the sanctification of the like sufferings in the Martyrs of all ages 4. It was one of the curses of the law 5. It was his good pleasure hereby to shew his matchlesse love to us If we aske why this part of the passion of Christ is so much stood upon and so often remembred I answer 1. To shew the extremity of Christs humiliation 2. To shew the full accomplishment of all types 3. To confirme our faith in the assurance of the compleatnesse of our ransome 4. To settle our hearts with more affection to him 4. For the fourth Christ shed his blood for us many times As first in his Circumcision as the first fruits and pledge of the rest 2. In his sweate in the garden 3. When hee was crowned with thornes and whipped 4. When he was nailed on the Crosse. 5. When his side was pierced with a speare The last is chiefly intended The Use may be divers 1. It may informe us of our extreame misery by nature men must think upon it their native condition is most servile else there had not needed such a ransome by such blood 2. It may import the horrible misery of wicked impenitent sinners when they shall fall into Gods hands If Christ being but a surety for others suffered such extreame things oh what mercy can wicked men expect The very dolours of Christ should teach them how miserable their case shall bee 3. To consider that Christ hath bought us to himselfe by his blood should compell our affections to resolve more unchangeably and unfainedly to devote our selves to his service that paid so deare for us Shall we not live to him in all sincerity that was faine to shed his blood before he could redeeme us to himselfe as a peculiar people If any thing will doe it this should kindle the zeale of good workes in us 4. It may comfort us many wayes 1. It shewes that Christ wonderfully loves us 2. That the satisfaction of our debt is fully made 3. That his intercession daily for us must prevaile since his blood cryes in heaven for us and speakes better things then did the blood of Abel 4. That our nourishment to eternall life shall bee surely effected because he hath given himselfe as bread and his blood as drinke for us 5. It should teach us patience in all our afflictions or combats with sin seeing we have not resisted unto blood as the author and finisher of our faith did Heb. 12.3 4. Precious blood The blood of Christ is commended for the marvellous preciousnesse of it which may appeare besides the expresse affirmations of Scripture 1. By the continuall view of the slaine sacrifices 2. By the amasement of the creatures when it was shed The Sunne eclipsed the vaile of the Temple rent the rockstorne the earth trembling c. 3. By the admirable effects of it it appeased Gods anger Rom. 3.25 it purchased the Church Acts 20. 28. which all the gold and silver could not doe it ratified the covenant therefore called the blood of the covenant Luke 22.20 Heb. 9.18 it is our drinke indeed Iohn 6. it makes a holy consanguinity betweene Iew and Gentile they are all allyed in the blood of Christ Eph. 2.13 it overcomes the Devill Rev. 12. it saves us from the destroying Angels Heb. 11.18 it makes intercession for sins after calling continually in heaven Heb. 12.24 it purgeth the conscience from dead workes Heb. 9.14 and it opens the holy of holies and gives an entrance into the kingdome of heaven Heb. 10.19 Quest. But whence comes this preciousnesse into the blood of Christ Answ. I answer many wayes 1. Because it
of a sinner God stands not upon the greatnesse or soulenesse of the sinne Ezek. 36.26 Zach. 13.1 3. Where he saith seven times it was to note 1. The perfection of our justification in respect of God it was done seven times that is perfectly 2. The imperfection of our application wee have need to have our pardon sealed seven times or with seven seales God must tell us it often over and over 4. Where he faith and shall pronounce him cleane it notes 1. That Justification evidently hath two parts 1. The imputation of Christs righteousnesse 2. The forgivenesse or acquitting of the sinner here called his pronouncing him to be cleane 2. That if God and his Minister doe speake comfortably unto us we need not care for all the world besides 3. How easie it is for God to justifie a sinner It is but to say hee is cleane or to bid him be so The word of the Lord made the heaven and the earth and the same word of God makes sinners cleane 5. The letting of the living bird loose notes the loosing of Christ from the bonds of death and the grave and from all that obligation in which as our surety he stood tyed to God secondly that tâ—ll the sinner be justified Christ stands bound though he have dyed for us 6. The birds flying into the open field might signifie 1. That the justification of one sinner may bee the ratification of the hope of all penitent sinners 2. That the righteousnesse of Christ is revealed publikely from heaven in the shew and offer of it to the whole Church VERSE 8. Hitherto of what the Priest was to doe Now followeth what the person to be cleansed was to doe What he was to doe concerned either his 1. cleansing or his 2. returning into the campe First of his cleansing 1. Where he saith he that is to be cleansed note two things 1. That he is not called a leper any more but described by a Periphrasis to note that when we have confessed our sinnes and purposed to return and God hath comforted us somewhat in Christ though yet we have not finished our assurance or sanctification yet we are no more accounted lepers God doth not call us any more by the name of our transgression This may comfort the object 2. Lest we should grow too secure he saith he is still to be cleansed though he have beene sprinkled till he have finished his sanctification that is till he have taken a sure course for reformation 2. That besides sprinkling with blood we must bee washed in water that is besides our justification we must be sanctified and besides the necessity of sanctification here are divers things to be observed as 1. That we must of our selves labour our reformation Hee shall wash 2. That without voluntary sorrow wee can hardly have comfort of true sanctification 3. That sorrow without reformation will not serve the turne It must be washing that we may be cleane There is a great deale of water and washing in worldly sorrow but it makes nothing cleane Esay 1.16 4. That true sanctification is totall He must wash himselfe the washing must goe as farre as the leprosie 5. That true sanctification makes a man repent of all the occasions of sinne and fearefull of every thing that might infect him This is signified by washing his clothes 6. That the penitent hath an extreame quarrell to his evill thoughts which for number he accounts as the haire of his head and for sincerity hee would â—aine be rid of all the wickednesse is in his heart So the Leper did shave off all his haire 3. Hiâ— returning to the campe may note 1. That the Church of God on earth is like a Campe 1. For uncertainty of outward condition They move up and downe like an Army 2. Yet there was providence in the seeming confusion of their estate for they rise not but when the cloud rose and went before them and besides the Arke went with them God leads his people and his holy presence departs not from them 3. That the estate of the Church is a militant estate they are in a continuall warfare 4. The Church is like an Army lying in holy beauty Psal. 110.3 That men justified and sanctified have right to the Communion of Saints and ought to be so acknowledged notwithstanding their former leprous evils 4. His tarrying abroad out of his tent seven dayes might note 1. The publication and sound tryall of the repentance of the sinner and the great notice is taken of the conversion of a sinner There is nothing but looking on the Leper for seven dayes As any are more holy so they are more glad at the conversion of a sinner so the Angels in heaven 2. That contempt of the world and the killing of the cares of life are usually wrought when there is a sound conversion to God The Leper cleansed hath no great minde to goe to his tent Yea it notes that we ought to lay aside the trouble of earthly things till our hearts be well setled in our sanctification and justification Note that when he doth goe home it is but a Tent The best condition of a childe of God in outward things is but like a Tent quickly set up and quickly taken downe more for necessity then for delight or glory VERSE 9. Hitherto of the workes of the first day Now in this verse is set downe what he must doe on the seventh day which was to shave his haire and wash his clothes and so to be cleane Quest. But what might this repetition import For these things were done before Answ. It noted that mortification must be renued and that wee must even long after our first conversion be truly humbled for our evill thoughts and grieved for that corruption of nature that still sweats out of us and bee very fearefull and watchfull against the occasion of evill Yea it imports that after calling there may arise new thoughts of evill in the minde as this haire growes though it were shaven seven dayes before and that there may be corruption left behinde that though wee have done much in mortification the leprosie may be in the clothes though they have beene washed c. Yea we may note here that the more a sinner is exercised in mortification the more he searcheth out his corruptions Now he shaveth off the hair of his beard and eye-browes Note also that such is the successe of mortification sometimes that for the present it seemes to cleanse the soule of all corruption that there dares not stir as it were one evill thought or passion or lust I say for a time for like the haire they will grow againe Quest. But what is meant that he saith he shall be cleane Did not the Priest pronounce him cleane before Answ. Two things may be intended hereby 1. That though Gods Ministers doe comfort and acquit penitent sinners yet many times till they be more exercised in mortification they will hardly be
hearts are washed by the Word Eph. 5.25 Psal. 119.9 the law in their hearts Psal. 37. 119.80 4. Keep still in Gods presence walke before him thou darest not then come in thy uncleannesse 5. Avoid the beginnings of pollution dally not with sinne 6. Informe thy selfe throughly of the vanity of all the things unto which thou art likely to be tempted 7. Come not neere uncleane persons 2 Cor. 6.18 8. Get the assurance of faith Act. 15.9 Heb. 10.22 Promises to such as labour for a cleane heart Mat. 5.7 â—say 1.16 20. 2 Pet. 1.3 Prov. 22.11 Psal. 24.4 125.5 Rom. 8.34 38. Hitherto of the subject of sanctification The manner of exercising or expressing this purification followes In obeying the truth Foure things must be considered 1. What is truth 2. What it is to obey the truth 3. How their hearts are said to be purified in obeying the truth 4. The observations and uses which may be here gathered 1. Truth is taken diversly in Scripture 1. Sometimes it signifieth the verity of our words as opposed to lying 2. Sometimes faithfulnesse in performing of promises and so mercy and truth are given both to God and men 3. Sometimes for uprightnesse as opposed to hypocrisie and so it is to doe a thing with all our hearts 1 Sam. 12.24 4. Sometimes for the substance of a ceremonie Iâ—h 1.17 5. Sometimes for Christ Ioh. 14.6 6. Sometimes for the word of God and so here The word of God is called the truth Ioh. 17. â—1 Ps. 119.142 1. because it agrees with the eternal pattern of Gods will 2. because there is no error nor falshood in it 3. because it shews us a true way for the infallible attaining of blessednesse 4. because it effects truth and uprightnesse in us 2. Now to obey the truth is to conforme and subject our selves in practise and workes unto the will of God revealed in his word 3. The heart of man is said to be purified in obeying the truth inasmuch as there is an inward obedience to the truth required in the hearts of men as 1. the obedience of the Gospell in beleeving this is called the obedience of faith When a man from his heart doth assent to and relye upon the promise of God in Christ thus to beleeve is to obey 2. In the practise of all outward duties there is required the inward purity of the heart and the exercise of the grace of Gods Spirit without which all mens workes are impure Besides by the outward obedience of the truth men shew that their soules are purified There are foure things may be observed from hence 1. That the word of God must be the rule of all our actions as wee were begotten by the word of truth Iam. 1.18 so we must live by it Gal. 1. 16. Psal. 119. This is that light to our feete and lanthorne to our pathes The Use is for instruction Therefore first we should study this truth and buy it Prov. 23.23 2. Wee should pray to God to direct us in this truth Psal. 25.5 43.3 and never to take it out of our mouthes and lives Psal. 119.43 Yea hereby we may shew our selves to be truly sanctified if wee sticke to the word of God as our onely guide as these places shew Esay 26.2 Psal. 26.3 119.30 2 Cor. 13.8 and let us therefore come to the truth to know whether our workes are wrought in God or no Ioh. 3.21 And therefore woe unto them that are destitute of the truth both in respect of the meanes without and in respect of knowledge within these sit in darknesse and in the shadow of death Finally here we see our liberty wee are bound to obey nothing but the truth 2. That there can be no true sanctification without obedience God stands precisely upon obedience and practise It is not knowing the truth or praising the truth or hearing the truth or speaking the truth or thinking the truth or purposing the truth will serve the turne 1 Sam. 15.22 Ioh. â— â— 1 Ioh. 1.6 8. This should serve mightily to urge us to practise to be doers of the word Mat. 7. Iam. 1.22 c. to follow the truth and to expresse the power of it Without this obedience we can never prove our selves to be truly sanctified and therâ—fore let us that have the meanes take heed wee examine our selves how we grow in the practise of it How miserable then is the state of such as onely give God good words Mat. 7. and such as resist the truth 2 Tim. 3.8 and such as blaspheme the way of truth 2 Pet. 2.2 and such as fall away from the truth 2 Tim. 2.18 Heb. 10.26 Oh who hath bewitched men that they should not obey unto the truth Gal. 3.1 â— That wee must exercise the inward purity of the heart in all the parts of outward obedience In all good duties we must looke to the obedience of the heart The heart must adde divers things to the manner of our obedience From the heart must flow judgement attention care and affections of all sorts This is true of all duties both to God and man The Use is therefore to teach us to set our hearts to worke when wee goe about well-doing and to looke to the inside as well as the outside 4. The indefinite propounding shewes that our obedience must bee without limitation for we must obey 1. Aâ— all times Psal. 106.1 Gal. 5.7 2. To all truths both of Law and Gospell of piety and righteousnesse inward and outward c. 3. In all places absent as well as present in all companies as well as one at home as well as abroad before inferiors as well as superiors 4. All persons must obey learned unlearned rich poore high low c. This serves notably for the ransacking of hypocrites and unmasking them for here we may note divers things wherein they may be evidently taken tardy For either 1. They obey not at all they practise not but only give good words 2. Or they obey but in shew It is not true obedience that will leave the tryall oâ— Gods truth 3. Or they obey not out of conscience of the word of God but onely for fashion sake or other carnall ends not for the truths sake 4. Or their obedience is not from the heart for either it is constrained and not ready and voluntary or they doe not imploy the heart in the good worke they doe The affections of godlinesse they want 5. Or they obey not the Gospell in seeking assâ—rance of Gods favour though they practise some things of the Law 6. Or they obey but for a fit Hos. 6.5 Demas returnes to the world 7. Or they obey but in some things Herod will not obey the seventh Commandement They will not crosse their profits lusts credit c. 8. Or they will obey but in some places and companies Quest. Now if any godly person should bee dismayed and aske How might I know
courses and avoid him But the close hypocrite thou canst not discerne or not certainly and if thou follow thine owne conjectures thou maist sometimes condemne a deare child of God and approve a detestable hypocrite But how may the open hypocrite be discerned By divers signes First by an ordinary and usuall affectation of the praise of men in doing good duties When a man constantly sets himselfe out to the shew it is an apparant marke of a false heart Marke that I say an usuall affectation Secondly if a man make a shew of the meanes of godlinesse or liking the means of godlinesse or of the persons that are godly and yet it be manifest that he hates to be reformed lives in knowne grosse faults and being rebuked by the word or servants of God will not reforme but carieth a grudge at the parties that laboured his reformation This is an evident marke of an hypocrite Now to judge these is no offence Thirdly it is a signe of an hypocrite when a man will be godly and restrained and zealous in some companies and in other company take liberty for grosse prophanenesse Lastly he that will be rid of hypocrisie must looke to himselfe to keepe himselfe free from the causes of it and take heed that he be not bewitched in those things that have bred hypocrisie in other men What is it can make a man an hypocrite First sometimes feare will doe it as in time of trouble or persecution men to avoide dangers will play the hypocrites Luke 12.1 2 3 4 5. Secondly sometimes desire to get credit and to be well thought on especially when it is mixt with envy at the respects of others drives some men headlong into hypocriticall courses Mat. 6. Thirdly sometimes men are emboldned unto hypocrisie by a secret perswasion that Christ will defer his comming and they shall not of a long time be brought to account Mat. 24.48 50. Fourthly men fall into hypocrisie for gaine to hide their wicked and deceitfull courses So the Pharises Mat. 23.14 so 1 Tim. 4.2 7. Fiftly forgetfulnesse of God is a great cause of hypocrisie and the raigne of it in many hearts Iob 8.13 Sixtly Lust and some vile wickednesse drives many men and women into hypocrisie 2 Tim. 3. These things we must take heed of and preserve our selves from them if ever we would not be wretched hypocrites before God Thirdly here is also consolation to all the godly whom God hath kept upright and free from this damned vice I meane from the raigne of it for there is no man but hath some dregs of hypocrisie in him But how may a man know that he is not a hypocrite By many signes Secondly when a man makes God his secret place strives and desires secresie to worship God Mat. 6. Thirdly when a man loves no sin but would faine be rid of every sinne and so hath respect to all Gods commandements Fourthly when a man confesseth his hypocrisie and mournes for it and strives against it Fiftly when a man accuseth himselfe for it to others whose respects hee most desires Sixtly when a man keepes his heart close to the substance of godlinesse and labours to be built up without distraction in the maine things needfull for his salvation and is not caried to spend his time most about unnecessary or impertinent cares or studies 1 Tim. 4.2 7 8. Seventhly when a man is as carefull to serve God in prosperity as well as adversity Iob 27.9 Eightly when a man delights in the Almighty and loves all the meanes by which he findeth any communion with God Iob 29.9 Ninthly when a man from the hatred of hypocrisie is stirred up against hypocrites cannot abide them nor will converse with them Iob 17. ver 8. Lastly Iob comforts himselfe that hee was no hypocrite by three arguments 1. He would trust in God though he did slay him 2. He would reprove his wayes in Gods sight 3. He sought Gods presence and set himselfe alwayes before him none of which an hypocrite could doe Iob 13.15 16. Thus much of Hypocrisie Envy The fourth sin to be avoided is Envy Envy is nothing else but a vexation or inward displeasure conceived at the good of another viz. either anothers credit gifâ—s preserment profit successe or the like This sinne though in the world it be litile thought of yet in it selfe iâ— a most fearefull vice and should be so accounted of by Christians for many reasons First if we consider the subject persons in whom it usually is It is found most in naturall men Tit. 3.3 yea in silly men Job 5.2 This was the sinne of Cain Gen. 4. yea of the devill himselfe The maine sinne of the devill was the envy of mans happinesse It raigned in the devillish Gentiles Rom. 1.29 Secondly if we consider the cause of it it is for the most part the daughter of pride Gal. 5.26 sometimes of covetousnesse Prov. 28.22 and often of some egregious vile transgression such as in Rom. 1.29 but ever it is the filthy fruit of the flesh Gal. 5.25 Thirdly if we consider the vile effects of it which are many for 1. It hath done many mischifes for which it is infamous It sold Ioseph into Aegypt Gen. â—7 and which should ever make it abhorred of us it kild the Son of God Mat. 27.8 2. It deformes our natures it makes a man suspitious malicious contentious it makes us to provoke back-bite and practise evill against our neighbours It is ill for our sight for the envious man hath alwayes an evill eye and a cast downe countenance with Cain also many times 3. It begins even death and hell while a man is alive It kills the silly one Job 5.2 It destroyeth the contentment of his life and burnes him with a kinde of fire unquenchable It feeds upon the envious man like the moth or worme by degrees and it hasteneth mischiefe in the envious man because it makes the person envyed more glorious and besides it is a vice that driveth a man from among men in respect of comfortable society for it was long since advised Eat not the bread of him that hath an evill eye Prov. 23.6 and no man by his good will if he can be free will converse with such as he percâ—ives to be envious Fâ—urthly this place manifestly imports that it is a notable hinderance to the profiâ— of the word and so no doubt it is to prayer and all piety as evidently it is a let of charity unlesse it be that men in hypocrisie to disgrace others will for envy doe some good as they preacht Christ for envy in the Apostles time Phil. 1.15 Vses The use should be threefold First for instruction to teach us to follow the advice here given in putting away Envy and cleansing our hearts of it and to this end think much of the reasons against it and withall remember by confession and godly sorrow to cleanse thy heart carefully
Christ and to carrie him into the presence of God and laying hands upon his head to plead their interest in his death who was offered up as a whole burnt sacrifice for their sinnes Wee are Christs and Christ is given unto us as our ransome we must every day then lay hold upon him and see him bleed to death for our sinnes and be 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 calls for from men He ever loved them better then all the outward sacrifices in the Law Psal. 51.17 It is the heart God calls for and yet not every 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 sin This is required of all Christians and this very thing makes a great deale of difference betweene Christian and Christian. Thirdly Prayer and thanksgiving 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 selves our soules and bodies as a living sacrifice to God Rom. 12.2 2 Cor. 8.5 and that First in respect of obedience devoting our selves unto God living to him and wholly resolved to be at his appointment Psal. 40.6 Loe I come to doe thy will this is instead of all burnt offerings Secondly in respect of willingnes to suffer affliction of what kind soever as resolving that through many afflictions as through so many flames wee must ascend up to heaven as the smoake of the incense or sacrifice on the Altar Acts 14.21 Hence are tryals called fiery tryals 1 Pet. 4.12 Thus of the kinds of sacrifices which remain unto Christians The lawes about those sacrifices follow For there bee many things to bee observed by Christians in their sacrifices if they would euer have them acceptable to God which the shadowes in the old law did evidently signifie as First the sacrifice must be without blemish Malach. 1.7 which the same Prophet expounds Malaâ—h 3.11 Our offrings must bee pure offrings wee must tender them in the sincerity of our hearts Our sacrifices are without fault when we judge our selves for the faultinesse of them and desire they might have no fault Secondly it must be presented before the Lord and consecrated to hâ—m which signified that we must walk in Gods presence and do all in the sight of God devoting all to his glory Gen. 17.1 Mic. 6.8 Thirdly our sacrifices must be daily some kindes of them There were Sacrifices every day in the Temple and it was an extreme desolâ—tion when the sacrifices ceased so it must be our every daies work to imploy ourselves in some of those spirituall sacrifices Heb. 13.15 Fourthly There must bee an Altar to consecrate the gifts Matth. 23.19 This Altar is Christ who is the onely Altar of Christians Heb. 13 1â— Rev. 8.3 No service can be acceptable to God but as the Apostle here faith by Jesus Christ We must doe all in the name of Christ Col. 3.17 Fiftly there must be fire to burne the sacrifice This fire is holy zeale and the power and fervencie of the spirit in doing good duties The fire on the Altar first came downe from heaven to signifie that true zeale is kindled in heaven and comes downe from above It is no ordinarie humor nor a rash fury It is no wilde fire And it was required about this fire that they should preserve it and never let it goe out but put fuell still to it and so it was kept for many yeares so must wee doe with our zeale wee must labour by all meanes to preserve the fervencie of our hearts that wee never want fire to burne our sacrifices Our zeale should be as the love mentioned Câ—â—t 7.10 that much water could not quench it Every sacrifice must have fire Mark 9. Sixtly the sacrifices must be salted with salt so must our Christian sacrifices as our Saviour Christ shewes Mark 9.49 50. And thus we must have the salt of mortification and the salt of discretion and we must looke to it that our salt lose no his faltnes but that it have a draining power in it to extract corruption out of our sacrifices our words to God and men must bee powdred with salt Col. 4.6 and so must all our actions Seventhly the Sacrifices must bee without leaven Levit. 2 1â— Leaven in wickednes or malice or sowrenes or deadnes of heart or worldly griefe even whatsoever leaveneth that is infecteth or maketh the meat offring to be heavie or sowâ—e 1 Cor. 5.8 Eighthly in the same place of Leviticus 2.12 Hony likewise is forbidden to be mingled with their sacrifices and by bony may be meant our beloved sinnes or particular corruptions wee should especially watch against them in the time of 〈◊〉 of holy duties that they miâ—gle not themselves with our sacrifices by infecting our â—â—gitations Ninthly the offring must be waved and shaken to and fro before the Lord Levit. 7.3 And this signified the waving of our lips in praier to God for his acceptation our sacrifices should be soundly tossed to and fro in praier before the Lord Iob praied before he sacrificed Iob 42. Tenthly on the Sabbath the sacrifices were to be doubled to signify that in a special manner wee should consecrate our selves to piety and mercy on the Sabbath day Eleventhly our sacrifices must be offred upwith all gladnes of heart and spirituall delight Thus Gods people were said to bee a free-hearted and willing people Psal. 47.9 110.3 And this was shadowed out partly by the oilâ— that was poured into the meat offrings which is expounded to be the oile of gladnes and partly by the feast they made at the end of their solemne sacrifices unto which they invited their friends to joine with them in rejoicing before the Lord and it is likely David alludes to this feast when hee faith hee would take the cup of salvation and praise the name of the Lord For as yet the Lords Supper was not instituted nor do we read of any use of a cup in the sacrifices or Sacraments themselves Ex. 18.12 1 Chron. 16.1 2 3 4. Psal. 116.13 Twelfthly if we be called to it we must not deny unto God thâ—fat of the kidneis and the inwards By the fat was meant the things which are dearest to us most beloved and that most delight us and if the service of God and the Church and the poore require it we must deny our selves and sacrifice what is most deare to us Thirteenthly the Apostle to the Hebrewes Chap. 13.13 addes that wee must not leave off well-doing for reproach sake but be contented to be like Christ who suffered without the gate as scorned of men and like the sacrifice was burnt without the campe Though all men hate us and speak evill of us and
account it a marvellous felicity if the Lord admit us to be members of the true Church in places where Gods work prospers The Lord gives this promise in Esay to comfort them against all the miseâ—ies were outwardly to fâ—ll upon them This work should make amends for all other troubles If God build 〈◊〉 in spirituall things he gives us double for all outward crosses we should strive with our own hearts to be exceedingly affected with the happinesse of our owne condition on earth when wee know our interest in Sion we should live without feare yea everlasting joy should be upon our heads and sorrow and mourning should flee away Esay 31.10 and the rather if we consider the prerogatives of Sion above all the world besides For First the Lord dwels there It is the Palace of his residence on earth as hath been shewed before Secondly the favour of God shines there He delights in his people and joyes in all the members of Sion He rejoyceth over them with joy Zâ—ph 3. 15 16 17 Psal. 86.2 Thirdly in Sion we are loosed from our setters and bonds It is a place where the Captives goe free The Lord turnes back the captivity of his people Psal. 14.7 Fourthly in her Palaces God is known for a refuge in all distresses Psal. 48.3 There is wonderfull safety there The Lord doth mightily preserve and defend his people we are safe if wee be members of the true Church and have true grace the greatest adversaries labour in vaine and seeking see and marvell and haste away Psal. 48.11.12 They shall certainly be confounded and turned back that hate Sion Psal. 129.5 Upon every place of mount Sion shall be defence Sion is a quiet habitation God hath his yeere of recompence for the controversies of Sion and his day of vengeance Esa. 34.8 Fiftly the Law comes out of Sion and the word of the Lord from Jerusalem There we have directions for our life and for eternall life Esay 2.3 It is Gods foddering place there he gives us shepheards to feed us Ier. 3.14 Sixtly the inhabitants of Sion have all remission of sins and the healing of their infirmities as the Prophet shews in those words excellently The inhabitant thereof shall not say I am sick the people that dwell therein shall be forgiven their iniquity Esay 33.24 Seventhly all the good newes is there to be had we are naturally Athenians we love to tell and heare newes if we were spiritually so Oh! how would we rejoyce in Sion whose spirituall glory is to bring good tidings Esay 40.9 and 41.27 and 52.7 c. Eighthly If the Lord be displeased with Sion yet it is but for a moment he will returne in everlasting compassion It is a sure thing The Lord will yet have mercy upon Sion Psal. 102.14 He will againe comfort Sion and make his wildernesse like Eden his Desart like the garden of the Lord Isa. 51.3 Lastly and specially we should rejoyce in Sion because the Redeemer comes to Sion and to them that turne from their transgressions in Iacob Isay 59.20 Yea salvation onely comes out of Sion Psal. 14.7 In Sion onely hath God placed salvation for Israel his glory Esay 46. â—lt And therefore wee should labour to walk worthy of so great mercies of God and live with all contentment whatsoever our outward estate be Every poore Christian should think themselves abundantly happy What shall one answer the messengers of the nations saith the Prophet Why thus That the Lord hath founded Sion and the poore of his people shall trust in it Esay 14.32 Especially if we consider that of the Psalme that the Lord hath there commanded the blessing even life for evermore Psal. 133.3 Thuâ— it should serve for consolation Eighthly It imports and imputes also great reproof and so to two sorts of men First to the godly themselves that live not comfortably and are daily distressed with unbeleefe shall any distresses now make Sion droop The Lord takes it wonderfully unkindly that Sion said God hath forsaken me and my God hath forgotten me and pleads earnestly to prove that it was false What saies the Prophet Micah is there no King in thee why dost thou cry out Mic. 4.8 9 10 11 12 13. And the Prophet Ieremie notes it with indignation Behold saith he the voice of the cry of the daughter of my people because of them that dwell in farre countries Is not the Lord in Sion Is not her King in her Ier. 8.19 Secondly to carelesse and carnall Christians Is the Lord about so great a work as founding of Sion and forming Christ in the hearts of men Then woe to them that are at ease in Sion and can sit still and securely neglect so great salvation brought unto them Amos 6. â— A corner stone Christ is described by these words A corner stone elect and precious Hee is likened to the foundation stone in the corner of the building by which similitude divers Doctrines are imported as First that Christ is the foundation of all the building of grace and godlinesse in the Church and the onely corner stone Heb. 1.3 Ioh. 5.39 Other foundation can no man lay then that which is laid which is Jesus Christ 1 Cor. 3. which should both teach us and informe us it should teach us where to begin when we goe about the work of godlinesse and eternall life We must begin at Christ All the building of true grace must begin at Christ and our redemption in him till wee have learned Christ we have learned nothing and it should teach us also to stay our hearts in all estates upon Christ we should rest in him as the building doth upon the foundation And further it should teach us to ascribe all the praise of the grace or hope wee have received unto Christ and the support we have from him And it may informe us concerning the dotage of the Papists who make Peter the rock and foundation of the Church and yet here we have the testimony and doctrine of Peter himself to the contrary teaching us to acknowledge no other rock of foundation but Christ himselfe Secondly we here are instructed concerning the union of Jews and Gentiles in one Christ The two sides of the building meet all in the corner and are both fastned upon this one foundation of Christ crucified Thirdly it is here imported that Gods building even in these times of the Gospell is not finished nor will be in this life till all the elect be called He is for the most part imploied in laying the foundation and fastning tho Elect as they rise in their severall ages as lively stones upon this living stone But the work will not be finished till we be setled in that Building made without hands in heaven Fourthly hence we may gather a testimony of the two natures of Christ or in Christ. He is God because he must be beleeved on and he is man because hee is part of the Building and
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 urge them and whet them upon the hearts of their hearers for their Instruction Reproofe or Consolation 2 Tim. 3.17 They are like the Priests for cutting up or dividing of the Sacrifices 2 Tim. 2.15 And this may serve to justifie the course of godly and painfull Ministers that most study the sound application of their doctrine and secretly staineth the pride of those men that avoid with scorne application vainly affecting the praise of wit and learning Thirdly we may hence note that all men in the visible Church have not a right to the comforts of the Scripture and it is the Ministers duty to drive wicked men off from claiming any part in the promises which are the onely treasure of the Saints as here wee see in these two verses the Apostle carefully doth Men must doe the works of Iacob if they would have the comforts of Iacob Micah 2.7 A Minister must separate between the clean and uncleane His word must be like a Fanne that will drive the chaâ—fe one way and the wheat another and though wicked men brook not thiâ— yet God requireth this discretion at the hands of his people Gods Ministers must not dawbe with untempered morter or give 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 unbeliefe obedience and disobedience make Men must not be known after the flesh Fiftly it is hence also apparant that all the godly have 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 observed in particular The one concerns the godly who are comforted The other concernes the wicked who are terrified The godly are comforted in these words To you therefore which beleeve he is precious In which words it is the drift of the Apostle to raise an use for consolation out of the former Text whence consider First the persons comforted viz you that beleeve Secondly the happinesse applyed unto 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 have coÌ„fort in Gods promises It is not enough to know that beleevers shall be saved but we must be sure that men in particular are beleevers we must examine our selves whether we be in the faith or no 2 Cor. 13.5 Which should both reprove and direct It reproves the great shamefull slothfulnesse of Christians that suffer the tempter to keepe them without the assurance of faith some have no faith at all and the better sort live in too much doubtfulnesse in the point of the assurance of faith And therefore wee should be warned and directed to try our faith and to make it sure that we are beleevers Quest. What is it to be a true beleever Ans. It is to imbrace with our hearts the reconciliation salvation which by Christ is purchased for us and by the Gospell is offred to us Now that this point being of such singular waight may be cleerly understood I will break it open into particulars or into particular parts or steps of judgement and practice in the beleever First he must acknowledge that by nature he stands bound to observe all the morall Law Secondly he must see that he hath broken all those holy lawes of God and is therefore guilty before God of the curses of the Law and so of eternall condemnation Thirdly he must know that God sent his own Son in the flesh to obey the Law and satisfie the justice of God by making an expiation for mans sins Fourthly he must learne that God hath bound himselfe by promise that whosoever imbraceth the agreements in this new covenant in Christ shall be saved Fiftly that when a man doth in his own particular discerne this gracious offer of God in the Gospell and goeth to God and with his heart relieth upon it then he doth truely beleeve and is justified and shall be saved Quest. But many men are perswaded that God hath given Christ for them and yet it is evident that they doe not beleeve because there is no appearance of any repentance or reformation in them many say they have a strong faith and yet have none How shall the perswasion of the godly man be distinguished from this vaine presumption in wicked men Ans. That perswasion of Gods grace in Christ which is true and of the nature of true faith doth prove it selfe to be â—ight by many infallible signes First by the renovation of the heart The knowledg of Gods love in Christ doth make the heart of man new it clenseth out the old drosse and makes a man hate his sweet and most secret sins Faith purifies the heart Acts 15. Secondly by the joy and comfort of the holy Ghost with which the beleevers heart is refreshed from the presence of God 1 Pet. 1.9 Thirdly by the victory of the world For the true beleever is so satisfied with Gods goodnesse in Christ that he can deny his profits pleasures credit friends and the like for Christs sake and the Gospell yea faith marres the tast of earthly things and makes a man able to forsake the love of worldly things 1 Iohn 5.5 It will endure the tryall of troubles of afflictions and temptations and persecutions for the Gospels sake 1 Pet. 1.7 without â—aking haste to use ill meanes in the evill day Quest. But how may faith be discerned in such as say they are not perswaded that they have faith which sometimes proves to be the case of divers deare children of God Answ. Their faith may be discerned First by repentance which cannot be separated from it the sight hatred confession and sorrow for their sins is an argument of true faith because without faith no man can have true repentance Secondly by their complaining of their unbeliefe and desire of faith I beleeve Lord help my unbelief was the voice of him that had true faith Thirdly by their daily renouncing of their owne merits begging favour of God onely for the merits of Christ. Fourthly by the love of the godly for faith worketh by love Gal. 5. Fiftly by other marks signs of Gods children which can never be had but faith is had also such as are love of God and his Word and of their enemies and uprightnesse of heart and the spirit of prayer and the like Precious Christ is precious to them that beleeve not onely in their accoâ—nt but by effect and so both because he is great riches unto them as also because he is an honour unto them He is great riches
doctrines as this In the words of this verse then two things are to bee noted first the kinds of punishments inflicted upon the body of unbeleevers secondly the causes of it The kindes are two first God will deliver them up to scandall and then to despaire to scandall as Christ is a stone of stumbling to despaire as Christ is a rocke of offence These words are taken out of the Prophet Esay chap. 8. where the Lord intends by them to denounce the reprobation of the Jewes as some thinke or rather foretels the spirituall judgements which shall be inflicted upon them The Apostle in this place applies the words to the unbeleevers of his time among whom the obstinate Jewes were chiefe to shew that as the other Scripture was comfortable to the godly so were there places that did threaten the wicked and that as the former place did prove Christ a stone of foundation for the godly so this did shew that Christ was a stone in another sense to the wicked Christ is a stone of triall to all men in the Church because the doctrine of Christ tries men whether they bee elected or rejected good or bad so Esay 28.16 Againe Christ is a precious stone to the beleever and thirdly here a stone of stumbling to the unbeleevers Now that we may know what offence or scandall is we may be helped by the Etymologie of the originall words For scandall in the originall is either derived of a word that signifies to halt or else it noteth any thing that lieth in a mans way a stone or a piece of wood against which hee that runneth stumbleth so hurteth or hindreth himselfe It most properly signifieth rest or a certain crooked piece with a baite upon it in instruments by which mice or wolves or foxes are taken and thence the Church translated the name of scandall to note the snares by which men are catched as beasts are in grins and baites so the word it seemes is used So then a scandall is any thing which causeth or occasioneth offences by which a man is made to halt or is brought into a snare or made to stand still or fall in matter of religion or salvation And so the sorcerers were a stumbling blocke to Pharaoh and the false prophets to Ahab and the lying signes of Antichrist to such as love not the truth Now all scandall may be thus divided Scandall is either active or passive that is given or taken Scandall given is when the authour of the action is likewise the cause of the hurt that comes by it Thus Elias sonnes were scandalous thus David by his grievous sinnes gave offence 1 Sam. 2.17 2 Sam. 18.22 c. and thus Scandall is given either by evill doctrine first whether hereticall secondly or superstiâ—ious or else by wickednesse of life or by wilfull abuse of Christian liberty Offence taken is either from our selves or from others A man may be an offence a stumbling blocke to himselfe by dallying with some speciall beloved corruption of which our Saviour Christ saith If thine eye offend thee pull it out or thy hand or thy foot c. Matth. 3.29 Scandall taken from others is either that they call humane or that they call diabolicall Scandall taken which they call humane may either bee found in godly men or wicked men godly Christians that are weake may be offended or hindred in religion divers wayes as either by reason of the persecution and oppression of the godly or by the heresies or dissentions of men in the Church or by the flourishing estate and prosperity of the wicked as also by the liberty some of the godly take in things indifferent for the advancing of the Gospel in case of necessity As when Paul for the gaining of the Gentiles neglected Moses Law This was an offence to many beleeving Jewes contra c. Wicked men also take offence as here in this text is manifest Now the offence which they call diabolicall is that when men wilfully and perversly will provoke themselves to sinne freely because of the examples of the vices of godly men as when the drunkennesse of Noah the incest of Lot the adultery and murther of David the perjury of Peter or the like is alledged to maintaine themselves in a liberty of sinning It is the scandall of wicked men which is here meant Now wicked men make themselves miserable in this case of scandall both wayes By giving offence and by taking offence By giving offence and so Christ curseth them for offending his little ones Mat. 18. Wicked men offend them either by the subtilty of false and corrupt doctrine or by provocation and inticement or by evill example or by discouraging them with reproaches threats or oppositions or the like but this kind of offence is not meant here It is offence taken which is noted here as a grievous curse upon them and amongst offences taken this is their misery that they gather offence from what should have been the cause of their holinesse and happinesse even from Christ. Might some one say What should men be offended at in Christ The Jewes were offended First at the vilenesse of his person or his meane condition Secondly at the poverty and simplicity of his Disciples Thirdly at the obscurity of his Kingdome being without wordly pompe and glory Fourthly at his conversation because he kept company with sinners Fifthly at his doctrine partly because he reproved their superstition and hypocrisie and the traditions of their fathers and partly because he taught that justification could not bee had by Moses Law but must bee sought by beleeving in him as also by other particular directions as that man must eate of his flesh that he was the Sonne of God that he was older than Abram c. lastly at his miracles for they thought he did it by some Divell Thus in our times the Papists they take offence at the newnesse of our Religion as they pretend at the freenesse of the people that professe it at the doctrine of justification by faith alone c. Thus also wicked men in the Church are offended at the small number of such as are sincere at the plainnesse of the preaching of the Gospell or such like Quest. 2. Might some one say What if wicked men be offended is that such a great misery Answ. Yes for it is many times the occasion of their ruine For wee see many men keepe these objections in their hearts till their death by which they are hardned from all care of salvation by Christ at the best it is a notable hindrance for the time it frustrates them of the Gospel and of the communion of Saints c. â—se The use may bee first for information Wee may hence see what an infectious sorceresse unbeleefe is It can make things exceeding good to prove exceeding evill to them it can make God the Word the Sacraments and Christ himselfe all good to be occasions of extreme evill to
or in particular it should note the sinnes of the stubborne Jewes who offended in word when they blasphemed Christ and denyed him But I rather take it as here 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 hearts to the Word of God they have mindes that are rebellious and will not be subject to the Gospell but intertaine it with diseased and cavilling mindes Those persons are likely not to receive 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 leâ—t some weake ones should be dismayed then secondly how many waies wicked men stumble at the Word For the first To be grieved in heart for the reproofes of the Word is not an offence but a grace so wee are troubled not with dislike of the Word but of our owne sinnes Secondly to inquire of the truth and that which is delivered and to trie the doctrine by turning to the Scriptures as the Bereans did this is not condemned here nor is it a stumbling at the Word to put a difference betweene the teaching of Christ and the teaching of the Scribes and Pharisees Secondly but men are said to be offended at the Word when their hearts rise against it or they ensnare themselves through their owne corruption by occasion of the Word To speake distinctly wicked men are offended at the Word with a threefold offence First with the offence of anger when they rage and fret at the Word or the teachers thereof because their sinnes are reproved or their miseries foretold And this offence they shew either when they envie the successe of the Word Acts. 4.2 or raile and revile Gods Saints as Ahab did Michaiah for telling him the truth or when they mocke at the Word as the Pharisees did Luk. 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 pervert the good word of God to inflame themselves the more greedily to sinne making it a doctrine of liberty or taking occasion to commit sin from the Law that rebukes sinne Uses The use may be first for information and so two wayes 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 cavils and objections against it they oppose reason to faith Secondly we may hence take notice of the difference of a regenerate and unregenerate heart To the one the Word is a savour of life to the other it is a deadly savour 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 have no part in Christ and withall it may comfort all those that love the Word and receive it with joy constantly For that is a meanes and signe of their interest in Christ. Being disobedient These words containe another cause why Christ was no better rellished by them and why they found such an ill taste in the word of Christ it was the wickednesse that was in them Sinne had marred their tastes Sweete meates have but an ill rellish with those who have corrupt and diseased stomackes and the cause is apparent the ill humors in their stomackes and nothing in the meates they eate But of their disobedience before and therefore this shall suffice in this place And thus of the cause in themselves The cause in God followes Whereunto they were appointed There is much difference of the reading of the originall words in the translations Some read thus They stumble at the Word and beleeve not in him in whom they are placed or set and expound it thus In whom they live move and have their being some read in stead of disobedient They beleeved not but for these words read them as here But then their meaning is that the Jewes beleeved not though they were thereunto appointed that is though they had the promise of salvation and were a people separate thereunto and so it is an aggravation of their unbeliefe This sense and reading is not to be despised But I take it as I find it in the translation and so the sense is That these men whether Jews or Gentiles that are here spoken of were appointed to this misery by the decree of God and so they are words that expresse the substance of this part of Gods decree which Divines call Reprobation And so it is to bee observed from hence That wicked men are appointed from everlasting to the enduring of the miseries which are inflicted upon them in this life or in hell This is a doctrine which is extreamly distasted by flesh and blood and proves many times more offensive to the common people and is alwayes to be reckoned as strong meat and therefore that I may fairely get off this point I offer two things to your considerations First the proofes that plainly avouch so much as is here observed Secondly I will set downe certaine infallible observations which tend to quiet mens minds and perswade them against the seeming difficulty or absurdity of this truth For the first the Apostle Iude saith that the wicked men he treateth of were of old ordained to this condemnation Iude 4. and the Apostle Peter saith that the ungodly were reserved unto the day of judgement to bee punished 2 Pet. 2.9 and vers 12. he saith that they are naturall brute beasts made to be taken and destroyed and it is manifestly implied 1 Thess. 5.8 that God hath ordained wicked men to wrath so Rom. 9.22 For the second though this doctrine seeme wonderfull hard yet to assure us there is no hard dealing at all in God there be many things may confirme us and ease our mindes though for the present we cannot understand how this should be and perhaps are much troubled about this point and therefore seriously consider First for thy selfe that if thou have truly repented and doe beleeve in Jesus Christ and hast in thee the signes of a child of God for thy part thou art free from this danger and out of all question art in safe estate and therefore oughtest not to grieve but rejoyce with singular praise to God Secondly seeing God hath comforted us with many doctrines and trusted us with many cleere points of knowledge can we not be contented that God should speake darkely to us in one point especially when wee are told beforehand that there is an Abyssus a depth yea many depths in this doctrine Shall we bee wayward because
purpose to exalt the praise of the gifts of God in our calling and partly to shew that we enter upon the possession of the former prerogatives the most of them when wee are called by the grace of Jesus Christ and partly thereby guiding us to the knowledge of that worke of God which may assure us of our interest in the former prerogative All which shewes that wee have great reason seriously to study the doctrine of our calling by Jesus Christ. Calling is either personall or naturall or spirituall or supernaturall The personall calling is to some office the naturall to the exercise of some morall vertue the spirituall or supernaturall is to Christ calling us to seeke happinesse and blessednesse in him This is here meant And so the calling of a Christian is to be reckoned among the gifts or endowments God bestowes upon his people which that we may distinctly understand according to the order of them there are seven gifts of God First vocation by which he calls men out of the world into the Church Secondly justification by which he forgives the Called their sinnes and clothes them with the rich Robe of Christs righteousnesse Thirdly sanctification by which he qualifies their nature with all heavenly gifts necessary for their salvation Fourthly adoption by which he acknowledgeth and receiveth them for his sonnes and heires Fifthly Christian liberty by which hee frees them from all things that might hold them in bondage or in a servile condition as from the rigour and curse of the Law from the dominion of sinne from the burden of Moses ceremonies and humane traditions and from those servile feares in Gods service bred by the spirit of bondage Sixthly consolation by which hee keepes them in this happy condition which he performeth three wayes First by defending them against all adversaries Secondly by delivering them out of their many troubles in their militant estate Thirdly by bestowing upon them the gifts of perseverance to the end and for ever Seventhly temporall blessings by which hee furnisheth them for this present life The sixe first of these are gifts principall the last is but accessary The three first are the chiefe gifts and the three next are such as arise out of the first Now this worke of calling men into the Church is either externall or internall By the externall men are called into the visible Church by the internall men are called into the invisible Church And that we may conceive of this distinctly in respect of calling all men may bee cast into foure companies First some are not called at all any way by the Gospell as many of the Pagans c. Secondly some are called onely externally as those in Matth. 20. Many called but few chosen Thirdly some are called internally onely as the thiefe on the Crosse. Fourthly some are called both internally and externally so the Elect of God for the most part and ordinarily It is the last sort of men that are understood here Now that this worke of God calling us may in the order of working bee more cleerly understood we may conceive it thus The first cause is Gods love of men his kindnesse and love to men as the Apostle calls it Tit. 3.4 First First that God conceives in himselfe a compassionate love of man lying in his extreame naturall distresse Secondly Christ then as Mediator layes the ground of this calling and so be doth two wayes First by removing what might hinder the worke as the displeasure of God and the curse of the Law which he did by being made sin for us 2 Cor. 5.22 Secondly by purchasing and bringing to light immortality and also the people that should possesse it which purchase hee made with his owne blood Act. 20.28 2 Tim. 1.9 10. Thirdly then God sends the Word of reconciliation furnishing men with gifts to preach the Gospel and souseth their ministery of reconciliation as the onely ordinary meanes of calling men 2 Cor. 5.18,19 Rom. 10.14.17 Fourthly the Spirit of Christ doth inwardly perswade the hearts of men to receive the Word and so to be reconciled to God Use. The use of this doctrine of our Christian calling may serve both for instruction and for terror for instruction and so it may teach First unregenerate men in the Church as ever they would be saved to awake to the care of their calling Eph. 5.14 to be entreated while they have the ministry of reconciliation 2 Cor. 5.20 and to open when Christ knockes Rev. 3.21 taking heed they be not as the horse or mule Psal. 32.9 And that they may prosper in this worke of their calling they must looke to two things First that they be not hardned through the deceitfulnesse of sin Heb. 3.13 Secondly that they despise not prophesying but account the feet of them that bring the glad tidings to be beautifull Esa. 52.9 There are foure reasons assigned by the Apostle Hâ—b 3. c. why men should be ruled when Christ grants them the meanes First because it is to day they know not how long they shall have the meanes Heb. 3.7 c. Secondly because of all deceits it is most miserable to bee deceived of the things offered us in the Gospell vers 13. Thirdly because God is extreamly grieved and provoked by our neglects herein vers 16. Fourthly because else we shall faile of the promise of entring into his rest Heb. 4.1 2. Secondly godly men should hence learne divers things First to be diligent above all things to make their calling sure Now there be divers signes of a true effectuall calling such as these As First the opening of the heart to receive the Word of God and to attend the things which are spoken Act. 16.14 whereby they are enabled to heare as the learned Esa. 51.6 Secondly the wearinesse of heart under the burthen of sinne Mat. 11.29 and 9.13 Thirdly the answer of the heart to the voice of Christ consenting to obey and to enter into covenant with God Esa. 1.18 19. Fourthly the taking away of the detestable things and their abominations from them Ezek. 11.17 21. Col. 2.11 Fifthly the knitting of the heart to the godly Ezek. 11. â—8 Sixthly the removing of the stony heart and the planting of the heart of flesh Ezâ—k 11.19 Seventhly the vertues of Christ as in the coherence in this text Eightly in generall the truth of our calling appeares by the demonstration of the spirit and power The holy Ghost quickning the heart to new obedience called the manifestation of the spirit 2. Cor. 2.4 5. Eph. 2.5 Secondly it should teach them to strive to walke worthy their calling for the manifestation of the spirit was given to profit withall and we are therefore called that we might be to the praise of his rich grace Now that we may walke in some measure as becomes this great gift of God First we should be humble and not wise in our owne conceit though hardnesse lye yet upon the heart
appointed so Num. 16.29 But it is not the common visitation is here meant Gods speciall visitation of some men is when in a speciall providence he takes notice of certain men and comes among them to work the redresse of sin and that is here meant And this visitation must be considered either according to the kinds of it or according to the time of it here called The day of visitation For the kindes God doth visit men either with the visitation of justice or with the visitation of mercy in wrath or in grace and the former words of this Text are true of either of these kindes For if God visit wicked men by his speciall judgements they will then give glory to God and commend godly Christians whom before against their consciences they spake evill of which they will also doe much more if God visit them with his grace and convert them First then of the visitation of justice and so the point to be here observed is That though God may spare wicked men long and seem to wink at their faults yet hee will find a day to visit them for their sins he will hold a visitation for their sakes he will discover their wickednesse and avenge himselfe on them Psal. 50.20 Eccl. 8. Ps. 37.13 Iob 18.20 As they have had their daies of sinning so will he have his day of visiting and that not onely at that day of the universall visitation in the end of the world but even in this life also Use. And this doctrine should especially humble wicked men and awake them out of their security and the rather if they consider seriously of divers things about this day of their visitation First that it shall certainly come upon them Rom. 2.5 Secondly that when it doth come it will bee a marvellous fearfull time with them for 1 God will then discover their sins and make their wickednesse manifest in the hatefulnesse of it Lam. 4.22 2 God will inflict sore punishments upon them hee will be avenged on them The day of their visitation will be the day of their calamity Ier. 46.21 3 The punishments determined cannot be resisted there will be no helpe Esa. 10.3 and 29.6 and 26.14 4 God will not then respect their strength but their sinne He will recompence them according to all that they have done Ier. 50.29 31. 5 If they escape one judgement another will light upon them Ier. 48.44 6 God will give them the repulse in all they do even in his service he will not accept them Ier. 14.10 7 It will be a time of great perplexitie and counsell will perish from the prudent Mic. 7.3 4. Ier. 49.7 8. 8 God will declare himselfe to be in a speciall manner against them Ier. 50.29 31. Hos. 9.7 Quest. But what sort of men are in danger of such a fearfull visitation Answ. All men that live in any grosse sinne against their knowledge such as are the sinnes of blood whoredome deceit swearing profanation of the Lords day reproaching of Gods people and the like Ier. 5.9.29 and 9.9 especially where all or any of these things be found in them First extreame security in sinning God will surely visit such as are settled in their lees Zeph. 1.12 Secondly such as place their felicity in offending such as love to wander Ier. 14.10 such as do evill with both hands earnestly as the Prophets phrase is Mic. 7.3 4. Thirdly such as continue and persist in wicked courses such as cast out wickednesse as a fountaine casts out water as the Prophet speaketh Ier. 6.6 Fourthly especially when men are shamelesse and impudent in offending Ier. 6.15 and 8.12 Use 2. And therefore men should be instructed and take notice of their condition and danger and foresee this day and use all means to prevent it for if men would turn unto God speedily repent with sound sorrows for their sins the Lord would perhaps be intreated and forgive the punishment of their sins Ier. 6.6 Thus of the visitation of justice The visitation of mercy followes The visitation of mercy is when God comes amongst men to shew some speciall mercy and so hee visits either about temporall or about spirituall things In temporall things hee visits either in the case of blessings or afflictions In respect of temporall blessings he visited Sarah Gen. 21.1 when hee gave her a sonne In respect of afflictions God visits first when he sends such crosses as do trie the innocencie and sinceritie of his servants so Psal. 17.3 Secondly when he lets his people know that hee takes speciall notice of their distresses and sorrowes so Exod. 4.3 Thirdly when he sends his servants speciall deliverances and so to visit is to deliver Thus of the visitation in temporall things which is not here meant The visitation in spirituall things is the gracious providence of God revealing his marvellous and everlasting mercies unto his Elect and so he visits man either by Christ or by the Gospel He visited his people when hee sent his Sonne to redeeme them Luk. 1.68 78. and 7.16 And so he doth when he sends his Gospel by his servants to this end to reconcile the world to himselfe in Christ and thus God visited the world when he sent his Apostles unto all Nations preaching the Gospel And thus he doth visit a Nation when he sends the Gospel thither or a Congregation when by the preaching of the Gospel he gathereth a people to himselfe There is also a personall and particular visitation when God singles out this or that man from the rest and converts him And so in this place to visit the Gentiles is to gather out of the Gentiles a people to his Name as in the case of this Apostle is said Act. 15.14 Which place may well expound this So that the day of visitation if we respect whole congregations is the time when God sends them the powerfull preaching of the Gospel and doth thereby muster and presse a people to himselfe And if we respect particular persons it is the day when God effectually calls them and converts them Six things may be observed here concerning this visitation of grace Doct. 1. First that till God do visit wicked men with his grace from heaven there will bee no sound reformation in them Their naturall conscience the shame and punishment of men with the Laws of Princes or Churches may restraine somewhat of the excesse of sinne but it is Gods visitation only that can worke a sound and thorow reformation There is little hope these Gentiles which speake evill of Christians will ever cease till the day of this visitation and the reason is plaine because the lawes and punishments of men cannot give a new nature to the offenders which God in his visitation doth Use. The use is therefore to confirme the patience of the Saints They have endured and must endure the evill words of wicked men and if any be weary of their injuries they must pray
in particular concerning the sinne of speaking evill of the godly and the point is That Gods gracious visitation doth cure that disease exactly Hee will never raile any more that is truly gathered unto God in his day of visitation It is possible Christians may speake evill one of another in particular and it is lamentable when they doe so but that is upon supposall of particular faults in those of whom they speake evill But that a man should speake evill of godly men in generall because they are godly with desire hee might finde them evill doers is a vice not found in such as are truly called And therefore let such as are guilty of that sin of speaking evill of good Christians because they follow goodnesse know That their day of visitation is not yet come Verse 13. Submit your selves to every ordinance of man for the Lords sake whether to the King as superior FRom the thirteenth Verse of the first Chapter to the ninth 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 thirteenth Verse of the first Chapter to the end of the eleventh Verse of this second Chapter Now those words and those that follow to the ninth Verse of the next Chapter containe speciall exhortations which concerne some Christians onely namely subjects servants wives and husbands Of the duty of subjects hee entreats from Verse 13. to Verse 18. Of the duty of servants from Verse 18. to the end of this Chapter of the duty of wives in the seven first Verses of the third Chapter and of the duty of husbands in the eighth Verse of that Chapter So that the Apostle having taught all Christians before how to behave themselves in their generall calling hee now undertakes to teach some sorts of Christians in particular how to order themselves in their particular callings and so hee teacheth them in some things that concerne the Politickes and in some things that concerne the Oeconomickes Unto order in a Common wealth belongs the duty of Subjects and unto houshold government belongs the duty of Servants Wives and Husbands From the coherence and the generall consideration of the whole exhortation divers things may bee noted before I breake open the particulars of the Text. 1 The Word of God must bee the warrant of all the actions of our life it not onely gives order about the businesses of Religion but it prescribes matter of obedience in all our conversation it tells us what to doe in our houses and in the Common wealth as well as what to doe at Church which shewes us 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 wee may finde either expressed particularly or else implyed in generall directions and withall wee should take heed that wee make not more sinnes in any estate of life than are made in Scripture and so not affright or disquiet our selves with vaine fears that way 2 The Apostle would have Christians in a speciall manner carefull that they offend not the lawes of the Princes of this world this appeares in that hee enjoines them the duties of subjects first and in that they doe teach them the duty of submission both in this and other Scriptures with great force and violence as it were of arguments which shewes that they were wonderfull desirous to charge and instruct the Christians so that if it were possible they might not offend that way and the reasons are divers and many why Christians should bee above all men carefull to keepe the lawes of Princes first because by breaking the lawes of men they sinne against God Secondly because evill minded men have in all ages watched godly Christians to see whether they could finde any fault by them in the matters of the kingdome Thirdly because if earthly Princes be provoked it may cause a generall trouble of the Churches the offendors many times suffer not alone but many others upon displeasure raised by them Fourthly because if earthly Princes bee good the carefull obedience of their Subjects may incourage them to be great helpes to Religion even to be Nursing-fathers and Nursing-mothers to the Churches 1 Tim. 2.2 Fiftly because perversnesse and contempt and carelesse neglect of the lawes of Princes many times proves scandalous and Wee must not offend them that are without 1 Cor. 10.2 Col. 4.5 Many that were somewhat enclined to embrace the sincerity of the Gospell have beene cast backe and professe that therefore they abhorre such people because they observe their disobedience against humane government either through indiscretion or nice scruples or perverse wilfulnesse The use may be to reprove the carelesnesse of many Christians this way and that for divers offences as first for sluggishnesse in not studying the Lawes of the Countries where they live Some Christians have a secret jealousie against the Lawes of men and doe in heart thinke meanly of them and unlesse the equity of the Law stare them in the face they doe without any further consideration securely cast aside the care of it and rush into the breach of it Secondly divers Christians doe much sin against the holy desire and direction of the Apostles in the intemperancy of their words when in ordinary discourse they speake with much scorne of the observation of the Lawes of men which they understand not A Christian that will not study to be quiet in respect of the Lawes of men is a singular plague to the Church where he lives Doct. 3. We may hence note that it is necessary for Ministers often to teach their hearers their duty to Magistrates to shew the power that Princes have to make Lawes to governe them by And this is fit to be noted because of the strange weakenesse and perversnesse of some Christians that are much offended with their Teachers if they fall upon doctrine of this nature with any application to the times they mistrust them or censure them to be temporizers and to speake out of flattery or wilfulnesse or the like corruption of conscience I speake not now of such Ministers as pleade the rights of Princes onely for their owne ends or in such a manner as they discover an apparent hatred of godlinesse it selfe for these are worthy to bee blamed but even of such Ministers as prove the rights of Christian Princes with compassion and love and meeknesse without provoking or reviling tearmes even these I say are mistrusted and censured though we heare and see in other Scriptures that they are bound to prove and defend the authority of the Magistrate in any thing wherein it is unjustly questioned Doct. 4. It is necessary wee should first bee taught our duty to God and those
Christians as in the manner shew no scruple nor feare nor trouble of minde for breaking Gods expresse Law in requiring obedience to Magistrates while they are ignorant whether it be a sinne or no to obey and yet on the other side are extremely fearefull and troubled in themselves to vary from the advice or example of such men as they account godly or fathers to them or others in Religion and so are more fearefull to breake mens traditions than Gods Commandements Tradition is ill as well when it comes from good men as when it comes from bad men 3. The Jesuites that maintaine that horrid doctrine of deposing or murthering of Princes so farre are they from obeying them Persons rather to be confuted by strokes than by arguments as men that offend not onely against the Lawes of God but the Lawes of Nations and the Law of Nature Hitherto of the things to which they must submit themselves viz. to every ordinance of man The motive or manner followes For the Lords sake These words doe import both the cause and the manner of submission they must submit for the Lords sake and so First there are divers things in God which should move Christians to all possible care of pleasing and obeying their Magistrates as First Gods and mens Magistrates were ordained of God and therefore for his sake that set them up we should obey them Secondly Gods Commandements God hath required our submission and therefore for the respect of the dutie wee owe to God we should obey them Thirdly Gods Image Magistrates are little Gods in the world they resemble Gods soveraignty or Majesty and therefore because they are like God we should obey them even for so much of the similitude of God as wee may behold in them or their authority Fourthly Gods mercies we are infinitely bound unto God and therefore for his sake even for the love we beare to him wee should doe this which hee requireth Fifthly Gods glory God shall get much honour and his religion will be well spoken of if Christians live obediently and contrariwise if Christians be not obedient God may be much dishonoured thereby and great stormes of affliction may be brought upon the Church by the wrath of Princes Sixthly the judgements of God because they must give account to God for their behaviour toward Magistrates as well as for their behaviour towards God himselfe Secondly these words may note the manner of obedience we must obey Princes for Gods sake not onely for conscience sake but even as if wee did obey God himselfe and with a due respect unto God and so it may make also a limitation We must so obey man as we still have respect unto God so as nothing be done against the Word or pleasure of God Use. The use should be therefore for instruction to teach us to looke carefully to our selves in our submission and so to obey First from the heart because God is intituled to this service Secondly with feare because God will be an avenger of disobedience and resisting of the powers Thiâ—dly though our subjection should be to our losse or discredit or danger or hurt any way yet for the Lords sake we should doe it There is motive enough in God though there were not worthinesse in the Magistrate or recompence to us Againe it serves to shew the hatefulnesse of those transgressors that resist the power and will not make conscience of it to submit themselves to the ordinances of Magistrates For this is to resist God himselfe this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God will certainly be a revenger of this disobedience it being his owne cause as well as the Magistrates Besides it serves to informe us concerning the admirable power and wisdome of God in effecting the subjection of man to authority of Magistrates All men naturally affect to excell and like not superiority in other men And besides it is needfull that one man should governe and keepe in order millions of men disposed as before Now this well points at the cause of this order and suâ—jection which is the respect of God God naturally hath planted in the hearts of men a feare to rebell or disobey even for feare of God himselfe more than Princes and besides God hath made man to see by experience that he doth defend the persons and rights of Kings by revenging the disobedience of men this naturall conscience keepes under naturall men Now though the Apostle would have godly men to obey for the same reason yer it iâ— upon an higher ground for godly men are instructed by the Word of God to obey Princes yea herein differâ— the obedience of the godly from the wicked that the godly man obeyes for the meere love hee beares to God and the wicked only for feare of vengeance from God so both obey for an higher reason than the respect of Princes themselves even for the Lords sake the one for the love of God and the care of his glory the other for feare of his punishments and judgements Lastly it shewes men must so acknowledge the glory of Princes as that especially we have respect unto the glory of God who is King of Kings we must obey Kings in the land so as God be not disobeyed Thus of the Proposition the Exposition followeâ— The Apostle labours to cleare this doctrine from divers scruples might be conceived by Christians whether they arise from the diversitie of the sorts of Magistrates or from their soveraigntie For the sorts hee shewes they must obey Magistrates of all sorts both superiour and inferiour the highest and those which are subordinate to them both Kings and Governours also for their soveraigntie Hee teacheth them to observe the supremacie of Kings and Monarchs In generall we may learne from the Apostles care to prevent mistaking herein that he accounts it a pernicious thing to erre about the authoritie of Princes and their Goverâ—ours And experience shewes it to be pernicious sometimes to the persons of Kings who are often by treason murthered upon wicked and erroneous grounds and sometimes to the subjects who draw upon themselves not onely fearefull sinnes but miserable punishment also by erring herein sometimes it is pernicious to religion it selfe and religious causes giving not onely scandall but procuring desolation in the Churches through errours sometimes on the left hand and sometimes on the right hand Whether to the King It may be questioned whom the Apostle meanes by the word King Such as understand the Epistle to be written to the Jewes may perhaps conceive that the Kings that ruled by deputation in Judea should bee meant such as were Herod and Agrippa But in as much as the Jewes were scattered thorow the Provinces and those provinciall Jewes were most in quiet and in as much as for the reasons afore given it is likely that the Epistle was written to all Christians both Jewes and Gentiles therefore by the King hee meant Caesar. And then a more scruple ariseth for the Romans
be praised of God If it be such a comfort to be praised by a Magistrate before the Countrey what is it to bee praised of Christ before all the world at the greatest and last Assises If praises be good in this world where there is mutuall vaunting and they may bee blemished what is it to have praise in that day that shall last for ever unstained If it be such a comfort to be praised of a Magistrate for some one good deed what shall it be to be praised of Christ for all that ever was good in thoughts words or works Secondly it should teach men to seeke a good report and to doe all things that might have a good report Phil. 4.9 As a man may seeke riches so hee may seeke and desire a good name Prov. 22â— But the praise of men is then unlawfull and unlawfully sought First when men doe things onely to be seene of men and have no better respects than applause Mat. 6. 1 Thess. 2.6 Secondly when a man praiseth himselfe with his owne mouth Prov. 27.2 Thirdly when it is challenged of others and men will not stay till God give them a good report Ioh. 8.49,50 Fourthly when men seeke praise onely for the shew of goodnesse and are not good in deed Fifthly when men seeke praise of men but seeke not the praise of God or the praise that comes from God onely which is tried in this that they will not doe duties that God onely cares for or that are disgraced in the world Rom. 2.28 Ioh. 5.44 and 12.42 43. Otherwise it is lawfull to seeke praise and there is an infallible signe to know whether praise be not ill for â—s and that is if praise make us more humble and more carefull of sound holinesse and doe refine us then praise is lawfull and a great blessing when it is like the refining pot it melts us and makes us better Prov. 27.21 Further if praise be so great a blessing then an evill name must needs be a great curse when it is for evill doing and if it be so evill to be dispraised of men what shall it be to be dispraised of God not for one but many sinnes not before a few but before all the world when it shall bee not to mend a â—â—n as the Magistrates reproofe may be but to his eternall confusion Thus of the third Doctrine Doct. 4. It may hence be noted that the best men need praise and therefore God provides that they shall be praised even such as doe well need to be commended And this may appeare both by the comfort they take if they be commended Prov. 15.30 and by their earnest desires to cleere themselves if they be dispraised as we see in David Christ himselfe and the Apostles especially the Apostle Paul Use. And therfore the use should be to teach men to acknowledge the good things done by others and to give them praises especially if they bee godly and humble men it may doe them much good and greatly both comfort them and incourage them This made the Apostle Paul so rejoyce in the Philippines Phil. 3. ult It was no flattery It is flattery in some other men if they doe commend others for their owne ends or with selfe-praises or without daring to reprove their faults or to get praise to themselves or for any other corrupt end especially when our praises are to such as are publike instruments of good in Church or Common-wealth And it is a course of singular use to be held in private families if such as doe well might have praise as well as such as doe evill dispraise Use. 2. Secondly it may much condemne the corruption of heart which appeares in many men in this point in sinning against the just praises of others either by speaking evill of them and blemishing their good names which is to steale their riches from them or by withholding due praise which is to withhold the good from the owner thereof It should much affright such as are guilty of this fault that our Saviour Christ measures our love to God by our readinesse to praise for the works of God done by another Ioh. 5.41 42. It is a signe that men love not God when they love not goodnesse in others which sure they doe not if they commend it not Doct. 5. Well doing ought to be esteemed wheresoever it is found in a subject as well as a Prince in a servant as well as a Master in all estates and conditions of men For God doth so as may appeare Ephes. 6.7 8. and grace and goodnesse is alike precious wheresoever it is in the like degree which serves to rebuke that secret corruption in the natures of men that are apt to observe and praise good things in greater persons but withhold the incouragement is due to other men onely because they are poore and because they are worser Iam. 2.1 2 3. You may now by this doctrine try whether they be good themselves For it is a signe of goodnesse to observe and love goodnesse wheresoever he seeth it in a servant as well as in a friend and in a poore Christian as well as a rich Doct. 6. It may bee yet further observed that if men would bee praised they must doe well praise is onely due to well-doing Rom. 2.10 2 Tim. 2. 20 21. 1 Thess. 4.4 Rom. 13.5 And therefore it is a poore praise that men raise to themselves for other things all that same which is raised for any thing but well-doing is externall and vaine and therefore they are greatly deceived that rest in the report that is raised from their wit or beautie or birth or preferment or sumptuous buildings or the like Those may cause a great fame but onely well-doing can cause a good fame Secondly it shewes that hypocrites that have gotten reputation onely because they are thought to be good have but built in the sands For when in time it shall appeare that their owne works doe not praise them they shall finde that the praise of men will not last It is not saying well that works a durable good name but doing well It is but complementing at the best to professe and promise great care of practice and praising and yet be barren and unfruitfull Use. 3. Thirdly this shewes the great corruption of their nature that so unquietly seeke after praise and complaine how much they be neglected and yet their owne consciences know how idle and unprofitable they are and which is worse that they not onely doe not well but manifestly doe evill and sin daily in pride and envie in passion and wilfulnesse or other open transgressions This thirst after respect above others is a signe of a great strength of hypocrisie when they are more desirous to be thought good than indeed to be so and more carefull of the praise of men than of God Fourthly they sinne shamefully that praise the wicked and justifie him that God condemneth but Salâ—mon hath set
this formality and outward shew and serving God for fashion how deeply is it seated in mens manners It is likely the most of you that heare this doctrine will say it is good and perhaps some one or two of you will be a little toucht with a kinde of consultation in your selves 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 bee written in your very flesh for a thousand to one you will goe the most of you away and not redresse your wayes Religion shall not bee honoured by you more than before cursed be that worldly drosse or spirituall security that will thus rob and spoyle your soules and keepe Religion without her true glosse and beaâ—ty and shining glory I might here also note that submission to the ordinances of men is one part of a Christian mans well doing and a speciall ornament of the sincere profession of religion because it is the discharge of the duty enjoyned us by God and so is a part of the obedience due to God himselfe to keep their ordinances is to obey Gods commandement Secondly because such a conscionable submission to mans Lawes makes the religious works of Christians to be the more unrebukable in the eyes of wicked men and therefore they are to be warned of their rashnesse that say that conformity to mens lawes is evill doing 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 sin because it is a breach of Gods expresse commandement in the former verse and therefore also godly Christians whether Ministers or private persons that obey the lawes of men simply out of conscience of Gods Commandements and not for corrupt ends may comfort themselves that the good God doth like of what they doe because it is his will that so they should doe and he sayes they doe well though some good men are contrary-minded out of weaknesse censure them as evill doers Then it is implyed here that the conscionable conformity of godly Christians shall be rewarded in Heaven for all well-doing shall be rewarded in Heaven but submission to humane Ordinances is well-doing and therefore shall be rewarded in Heaven Paul is crowned in Heaven for his holding to the Jewish ceremonies to win the Jewes and further the liberty of his Ministery Thus of the matter required The end followes That you may put to silence the ignorance of foolish men The word here rendred To put to silence is diversly accepted or the force of it is shewed by diverse tearmes in severall 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 Mat. 22.12 Sometimes To confute so as they have not a word to answer so Mat. 22.34 Sometimes To muzzle or tye up the mouth so 1 Cor. 9.9 1 Tim. 5.18 and so it signifies properly and so well-doing is intended here as a meanes to muzzle the mouths of wicked men The word here rendred Foolish men signifies properly men without a minde or men that have not use of their understanding and so are either naturall fooles or mad men The Doctrines that may be gathered from hence are many For it may be evidently collected from hence Doct. 1. That wicked men doe usually in all places speake evill of godly men they are prone to it they doe it usually The holy Ghost here supposeth it to be done as the usuall course in all ages and conditions of the Christian Church and no marvell For it hath been in all ages past the condition of godly men to be evill spoken of and slandered God children were as signes and wonders Esay 8. And whosoever refraineth himselfe from evill maketh himselfe a prey Esay 59.15 The throats of wicked men are the ordinary burying places for the names of the Righteous Rom. 3. And this is the more to be heeded if we mark in Scriptures either persons reproaching or the persons reproached or the matter of the reproach or the manner For the persons reproaching we shall read sometimes that men are reproached by such as are of the same Religion with them Psal. 50.16 Esay 8.18 Cant. 1.6 Yea sometimes that godly men are reproached by such as are of their owne house and kindred as Isaak was by Ismael and Ioseph by his brethren the parents are against the children and the children are against the parents and a mans enemies are those of his owne house And for the persons reproached we shall finde them to be the most eminent and godly persons as Iob cap. 30.1 Moses Heb. 11.26 David Psal. 35.15 Ieremiah c. 18.18 the Apostles 1 Cor. 4.9 10 13. yea the Lord Jesus Christ himselfe Heb. 12.3 And for the matter objected wee shall finde the godly men have beene reproached with the most vile slanders that almost might be I may spare other testimonies now seeing Christ himselfe was charged with gluttony blasphemie sedition deceit diabolicall working and to have a divell in him and he supposeth it to be the case of Christians to be spoken against with all manner of evill-saying Mat. 5.12 And for the manner two things may be noted First that many times wicked men set themselves to study and invent without all colour of occasion mischievous things to reproach godly men withall thus they devised devices against Ieremiah Secondly that when they have evill reports afoot they pursue them and divulge them with all possible forwardnesse and malice thus the abjects tare Davids name and ceased not Psal. 35.15 and ill-minded men cease not till that good men may be every where evill spoken of Acts 28. The reason of this strange kinde of ill humour in wicked men is twofold First there is their naturall hatred of goodnesse it is not because of the sin of godly men but simply because they follow goodnesse There is a naturall antipathy betweene a good life and a bad man 1 Iob. 3.13.14.1 Pet. 4.5 Psal. 38.20 Secondly the other is because it is one of the rules of the divell To be an accuser of the brethren and good livers and the works of their father the divell they will doe Iob. 8.44 The use is diverse for Uses First it should informe men not to thinke it strange when they see such things come to passe for no other triall in this point of reproach befals godly men but what hath accompanied the condition of all godly men almost in all ages Secondly godly men should be the more stirred up to prepare apologies and in all places where they come to contend for the truth and strive together to preserve the reputation of one another Prov. 12.18 Thirdly godly men should arme themselves and prepare for reproaches and accordingly stirre up their
evill of godly men as a dog or an oxe is when he is muzzled Doct. 9. That the good life of godly men may silence wicked men and yet not make them leave their wickednesse He doth not say that by well-doing they may win ignorant and foolish men It is true that sometimes a good conversation may win them as 1 Pet. 3.1 2. and before verse â—2 yet ordinarily they will doe wickedly even in the land of uprightnesse Esay 26.10 Verse 16. As free and not using your liberty for a cloake of maliciousnesse but as the servants of God IN the two former verses hee confirmes the exhortation by reasons in this he answers an objection The objection seemes to bee that Christians are made free by Christ and therefore are not to bee tied with the bonds of humane ordinances or subjection to men The Apostle answereth that it is true that Christians are made free-men but so as they must not use their freedome as a cloake of maliciousnesse and the liberty of sinning either against God or men for they are still Gods servants and bound to doe what hee would have them to doe and so consequently to obey Magistrates since God requires them so to doe So that in this verse he intreats of Christian liberty And so first he grants the use of it or the right of it in these words As free Secondly â—ee removes the abuse of it in these words Not using your liberty as a cloake of maliciousnesse And thirdly he gives a reason of his removall Because they are the servants of God still In the first part you must consider what hee granteth viz. that they are free Secondly how far he grants it viz. that they are as free Free Freedome is either civill or spirituall Civill freedome is when a servant is manumitted or made free that was an apprentice or bond-slave before so when a stranger is admitted to the right of a City or a Common-wealth or the like The spirituall freedome is that estate which Christians doe enjoy by Gods favour in Christ after their calling It is a spirituall manumission or freedome that is here meant and this is called Christian liberty partly because it is a freedome that wee have onely by Christ and partly because it is a freedome now onely enjoyed by Christians and no other men in the world Christian liberty is one of the great gifts or endowments bestowed upon the Church by Christ. It is not amisse to reckon up all the gifts in order that the relation which this gift hath to the rest may appeare The gifts then that Christ hath bestowed upon Christians are these First their ransome paid unto God for their redemption Secondly their vocation by the Gospell calling them out of the world into the Church Thirdly the holy Ghost which he sends into their hearts Fourthly their justification imputing his owne righteousnesse and procuring forgivenesse of all their sins Fifthly their sanctification by which he gives them new natures Sixthly their adoption by which they are made the sons of God Seventhly their Christian liberty by which they are freed from all former bondage and enjoy great priviledges this is a fruit of their adoption Eighthly consolation refreshing their hearts in all estates especially by the comforts of his Word Ninthly the gift of perseverance by which they are kept from falling away Lastly an immortall and undefiled inheritance in heaven after they are dead Christian liberty is either the liberty of grace in this life or the liberty of glory after this life The liberty of glory concernes either the soule or the body The glory or liberty of the soule is the freeing of it from all sinne and misery and the setting of it in the possession of that blessed immortality in heaven The liberty of the body is the freeing of it from the bonds of death and bowels of the earth by enduing it with a glorious resurrection part of which freedome they enjoy even in the grave For though they bee buried yet they are not damned to hell there but rest in hope of their finall deliverance and with this liberty of glory both soule and body are made heires of heaven Rom. 8.21 It is the liberty of grace is here meant And that this part of the Christian happinesse may the better appeare I will consider first what he is freed from and secondly what he is freed to For the first there are divers things he is freed from as First from the rigour of the morall Law hee is delivered from the most rigid and severe execution of absolute and perfect obedience so as being now under grace he is not bound to fulfill the Law perfectly but may be accepted of God if he obey it in the uprightnesse and sincerity of his heart though he have many frailties and infirmities God hath now tempered that rigour of exaction which he justly stood upon in his first agreement with man in Paradise and did with terrour againe proclaime in giving his Law in Sinai so as now in Christ our yoke is easie and our burden light Matth. 11.29 Rom. 6.14 Christ our surety hath fulfilled that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exact righteousnesse of the Law for us Rom. 8.3 Gal. 4.24 26. Heb. 12.18 Rom. 7.6 c. Secondly for the execution and condemnation into which the Law for our sinnes hath cast us our expiation being made in the bloud of Christ who was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse for us that wee might be justified from these things from which by the Law of Moses wee could never bee absolved Rom. 8.1 Gal. 3.13 Thirdly from the tyranny and damnation of sin that dwels in us the force of it being mortified by the spirit of Christ and so weakened that though it may rebell yet it cannot rage and rule as it did before Rom. 6.14 Ioh. 8.34 2 Cor. 3.17 Rom. 6.6 18. Fourthly from bondage under divels those spirituall wickednesses that had their strong holds in the hearts of every man by nature and ruled effectually in all the children of disobedience who had possession in our hearts and kept us in their power as most cruell Jaylers Ephes. 2.2 4. by Christ they are throwne out of possession they may tempt still but the gates of hell shall never prevaile againe over the godly Col. 2.15 Fifthly from the Lawes of Moses The ceremoniall and judiciall Lawes which Lawes were a yoke that neither the Jewes nor their fathers were ever able to beare Acts 15.10 The ceremoniall Lawes were a very seale of our condemnation a hand-writing against us wherein men many wayes acknowledge their guiltinesse besides they were extremely burthensome in respect of the rules of them and the strict observation required from them Our deliverance from these lawes these places prove Acts 15.1 Cor. 9.1 19. 2 Cor. 3.17 Heb. 9.10 Col. 2.17 There were foure respects which the ceremoniall Law had or foure uses First these ceremonies as I said
before did signifie our sin-guiltinesse and were as an obligation and hand-writing against us Col. 2.14 Secondly they were a badge to distinguish the Jewes from all other nations Gen. 17.13 14. Thirdly they were shadowes and typicall adumbrations of Christ and his benefits Heb. 9.9 10. and 10.1 4. Fourthly they were as a Tutor or Schoole-master to instruct and keepe them under in the minority of the Church Gal. 4.1 2. Now all these uses are abolished by Christ For our condemnation is taken away by Christ and so the hand-writing is cancelled Col. 2.14 and the Gentiles and Jewes are made all one people Ephes. 2.14 15. and Christ the substance and body is come and therefore the shadowes must vanish Col. 2.17 and the heire is as it were now at age and therefore needs not Tutors and Governors Gal. 4.1 2 3. As for the freedome of Christians from the Judiciall Lawes that must bee understood with a distinction for so many of the Judiciall Lawes as did agree with the common politicall law of Nature are in force only so much of the Judiciall Law as did onely concerne the singular and particular policy of the Jewes is abolished Where the reason of the Law is universall the Law bindes all where the respect and reason of the Law is fitted onely to the condition of that people there the Law isâ—abolished Sixthly from servile feare unto which we are and were in bondage by Nature and so we are freed from the servile feares of the grave of men of death there was a spirit of bondage in us by nature wee durst not come into Gods presence and legall terrours did lye at the doore of our hearts to drive us to despaire of mercy or acceptation But when Faith came then the spirit of bondage went away and the hearts of Christians are emboldened with spirituall liberty and firme confidence taking delight in the Law of God in the inner man Rom. 8.15 Luke 1.74 And there was likewise in us by Nature a feare of the reproach and rage of men and the oppositions and scornes of the world from which Gods children are so delivered that many times they have contemned the uttermost fury of Tyrants as Daniel and his companions and the Martyrs and the Patriarchs and Moses c. and from the feare of death We were all in bondage to it all our life but now Christ hath delivered us by destroying him that had the power of death Heb. 2.14 15. This of the first point what we are forced from Now for the second what we are free to and therein are divers comfortable considerations First we are free to the favour and fellowship of God the Father and of the Sonne and of the holy Ghost 1 Ioh. 1.3 7. 1 Cor. 1.9 Ioh. 17 21. 2 Pet. 1.4 1 Ioh. 5.24 Secondly we are free to the Communion of Saints wee are fellow Citizens with the Saints we are written in the writing of the house of Israel and acknowledged as members of the Congregation of the first-borne This is an Article of our Faith Ephes. 2.20 and 3.6 and 4.4 5. Heb. 12.18 c. Thirdly we are free to all the promises of Grace those rich and precious promises we may safely imply they are ours 2 Pet. 1.4 Ephes. 3.6 Fourthly we are free of Gods chamber of Presence we may goe in when we will and aske what we will and it shall be done unto us wee are free to put up as many petitions and suits as we will wee are free to the Throne of Grace Heb. 4.16 Ephes. â— 12 and so in generall wee are free in the whole House of God even to the use of all his ordinances Ioh. 6.36 Fiftly we are free in respect of things indifferent and all things are indifferent that are neither commanded nor forbidden in the Word of God all the restraints that in the time of the old Testament lay upon any creature are now taken off so as all the creatures of God are good and lawfull All things are pure to the pure Titus 1.15 1. Tim. 4.4 Rom. 14. so are dayes meats garments c. So as now Christians may use them or omit them freely Note what I say use as well as omit For some are so singular or simple as to thinke Christian liberty doth only make reference to omit but not to use meats garments dayes or indifferent ceremonies whereas they restraine Christian liberty that forbid the use of those indifferent things as well as they that dislike the omitting only in using men must take heed as hath been shewed before of the opinion of merit worship or necessity to holinesse or salvation which is that which is condemned by the Apostles Uses The Use may be first for humiliation to wicked men for hereby is implyed that they are in great bondage and not free for howsoever it is true that every wicked man in Christian Churches is freed from that yoke of Moses lawes yet in all the rest they are in danger still and bondage They stand bound by the covenant of works to the absolute keeping of the Law because none have the benefit of the new covenant till they be in the same and so all their saylings of the perfect fulfilling of the Law are imputed to them and they are under the execration and all the curses of the Law They are iâ— bondage to the tyrannie of their owne sinnes and have the divell intrenched in strong holdes in their soules They would bee troubled to know that the divell did possesse their bodies and yet doe not consider that the divell doth certainely possesse their soules every wicked man is possessed Besides they are in bondage by these servile feares they dare not set their hearts in Gods sight It is a death to them nor dare they for Religions sake displease men and the feare of death is like a continuall death to them and for all this they are never helped till their hearts be turned to God Secondly we may hence gather the difference between the liberty of the New Testament and that in the Old In the old Testament godly men were free from the rigour and curse of the Law and from the dominion of sinne and power of the divels and from servile fearest onely in the new Testament there are these three things added 1. That the doctrine of liberty in the former things is more cleere and more generally revealed 2. That we are freed from the Mosaicall Lawes 3. That we have liberty in things indifferent A third Use may bee for instruction to teach men to trie their interest to this freedome For such men onely are made free that beleeve in Christ Ioh. 1.12 and resolve to continue in the Word Ioh. 8.31 and are weary and heavie loaden Mat. 11.29 and are throughly turned to God 2. Cor. 3.16 17. Lastly our Christian liberty may be a great comfort to our hearts if wee consider seriously the great miseries we are freed from and the great priviledges we are
breed a dangerous habite of hypocrisie 3. Their naturall corruptions fâ—ll hang upon them and then this shew of liberty is but a cloake to hide them Fourthly when men take liberty to sinne under pretence of their Christian liberty God hath freed us in Christianity from the ceremoniall Law not from the morall for though hee hath delivered us from the malediction and raigne of the morall Law yet hee never freed us from the obedience of the same Rom. 6.15 Iude 3. And it is manifest that Christian liberty can give no toleration to sinne for Christ died to free us from sinne and not to let us loose to sinne more freely wee were freed from sinne that we might be servants to righteousnesse Rom. 6.18 Besides God hares sinne by nature and not by precept onely and therefore God himselfe can give no liberty to sinne God himselfe cannot dispensewith the breach of the Lawes that bee morall in themselves and such Lawes as bee morall in themselves I account to bee all the ten Commandements but the fourth The fourth Commandement is morall by precept not by nature and so the Lord of the Sabbath may dispense with the literall breach of the Sabbath but the other nine are simply indispensable That Abraham was commanded to kill his sonne was but a Commandement of triall And when God willed the Israelites to take the jewels of the Egyptians he did not will them to 〈◊〉 for God himselfe was chiefe Lord of all the earth and all things therein the Aegyptians were but his stewards Fifthly when men use Religion and their liberty in Christ of purpose to hide and cloake themselves in the practice of knowne sinnes as when Simeon and Levi pretended the necessity of circumcision to hide their murdrous intents and Herod pretends his comming to Christ to worship him and yet intends to kill him and the Pharisees use and make long prayers for a pretence to cover their devouring of widowes houses Luke 20.47 And so under pretence of giving to the Priest they free children from releeving their parents Matth. 35. And so when men preach Christ onely to get living 1 Thess. 2.5 And so when men enter into profession of Religion onely to advantage themselves in wicked purposes as to satisfie their lusts or further their owne carnall desires Thus liberty is abused as a cloake of wickednesse Now more particularly liberty is abused many times as a cloake of maliciâ—usnesse when Christian liberty especially in things indifferent is pretended and made a cloake to cover vile malice or ill affections toward their brethren Now Christian liberty may be made a cloak of malice in things indifferent which lye under the commandement of the Magistrate and that two wayes First when the authority of the Magistrate is pretended urged and used as a meanes to empty mens malice upon their brethren when they hate them not because they breake mens lawes but because they keepe Gods Lawes Secondly and so also on the other hand Christian liberty is abused as a cloake of maliciousnesse when under pretence of liberty by Christ men refuse to obey the Christian Magistrate in things indifferent and this is the maine thing intended by the Apostle in the words of this verse For having exhorted them to submit themselves to the Ordinances of men he brings in these words as was shewed before to answer their objection that might pretend that they were freed by Christ from all ceremonies or ordinances in things indifferent The Apostle answers that that were to make their liberty in Christ to be a cloake for their maliciousnesse that is for their ill-affectednesse toward the Magistrate Where note by the way that upon all pretences to withdraw obedience from the lawes of Magistrates in things indifferent is in Gods account a sinne of malice partly because God reckons it as hatefull as malice and partly because it slowes usually from a heart that is not well-affected unto the Magistrate but some way is wanting in that hearty respect ought to be borne to the Magistrate Secondly in things indifferent that are left free to use or not to use and so Christian liberty is abused when it is urged to defend such things as are scandalous or offend such as are weake and this is that which the Apostles in other Scripture so much urge when they write of offending the weake brother Thirdly in things indifferent whether free or under the Ordinances of men There be cases wherein Christian liberty may be vilely abused As 1. When things indifferent are urged as matters of necessity and with opinion of holinesse and merit Gal 5.1 2. 2. When Christians doe bite and devoure one another by quarrelling censuring back-biting one another and make divisions about these things this is a reciprocall abuse about these things of Christian liberty and zeale ill spent seeing brotherly love is the fulfilling of the Law c. Gal. 5.13 14 15. and the Kingdome of God stands not in garments gestures meat and drink but in righteousnesse power and joy in the holy Ghost Rom. 14.17 As the servants of God These words are the reason why Christians must not neglect their obedience unto the Magistrate nor abuse their liberty to licentiousnesse or maliciousnesse For though they be free by Jesus Christ yet they are entertained by God still in the nature of servants and so are bound to doe what hee commands and he doth command them to submit themselves to the ordinances of the Magistrate For matter of Doctrine two things may be here noted Doct. 1. God entertaines none by Jesus Christ but he takes them bound to be his servants All Gods people are Gods servants And thus it is with men not onely in the New Testament but was so alwayes before Thus Abraham Iob Moses and David are called Gods servants Use. The use should be for instruction diversly First seeing we are Gods servants wee should make conscience of it to doe his worke hee hath by the Gospell hired us to that end to employ our selves in the works of righteousnesse mercy and piety Tit. 2.12 Secondly since we belong to God who is so great a Master we should not onely doe his worke but doe it in such a manner as becomes the servants of the King of all kings Gods servants should serve him 1. Reverently and with feare and trembling wee must humble our selves to walke with God Psal. 2.11 Mic. 6.7 2. Zealously wee should bee zealous about this worke and so wee should doe it readily It is a shame for us to be dull and carelesse and prone to shifts and excuses the Centurions servants goe when hee bids them and come when he cals for them and doe this when he requires it and our zeale should be shewne by our cheerefulnesse willingnesse Gods people should be a willing people and our hearts should bee full of desires above all things to approve our selves to God wee should make it appeare that we not only are his servants but
restlesnesse by the grievous distempers of the body or failing of their senses being for the time as Iob saith brought under the king of terrours Iob 18.14 What a wofull case Belshazzar was in you may reade Dan. 5.9 These terrours are the fansies the Gentiles so much dreamed of The fourth is desperation An evill Conscience in sinne many times brings them to hellish despaire of all mercy and pardon thus Cain rageth and blasphemeth like a frantick man And these effects of an evill Conscience are so muâ—h the more great 1. Because the Conscience can lash a man without noise it can secretly inflict torments when no eyes shall pity him 2. Because there is no escape from Conscience a man can neither drive it away nor run from it it cleaves to the offender inseparably From a tyrant or ill master some men run away but from an ill Conscience there is no flying 3. Because Conscience it selfe is a thousand witnesses to prove the fault though never so secret and the offender is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himselfe and goes up and downe with a heavie sentence upon him in his bosome though all the world should account him innocent 4. Because an evill Conscience is such a damnable disease and the griefe raised by Conscience is such and so lasting that the grieved dies before the griefe can be removed yea so violent is the confusion which despaire bringeth into the thoughts that out of the grievous mistaking and impatience many times the offender makes away himselfe as Saul Achitophel and Iudas did and many in our times doe 5. Because death it selfe doth not abate the torments of an evill Conscience but the living worme gnawes them even in hell for ever and with so much strength and power there that one said wittily Hell were not hell if it were not for the gnawing of this never-dying and never-ceasing worme 6. Because unto the making up of the compleat misery of the impenitent sinner the sentence of Conscience and the testimony of it shall be heard and admitted at the last day before the Tribunall of Christ. For though an evill conscience shall never disgrace for some effects as for that of working despaire of mercy yet for the maine body of the proceedings of Conscience it shall be not only allowed but justified by the voice of Christ to the eternall shame and confusion of the offender And though it be true that the worst of the effects before mentioned arise from a stirring Conscience yet is not the man safe that hath a still Conscience if it bee evill For first hee is in continuall danger of the awaking of that conscience of his that now is asleep What ease can that mans heart be at if he had all pleasures round about him if he were tied to a Beare or Lion or mad Dog though he were then asleep for hee may awake every moment and then where is hee The stilnesse of an ill conscience is but like the sleep of a frantick man Secondly there can be no true peace unto the man that lieth in sinne without repentance Isa. 57. There is no peace to the wicked saith my God Though hee bee friends with himselfe for a time yet God is not friends with him nor is sinne and Satan at peace with him though there be an uncertaine truce for a time Thirdly the danger of a still conscience is the greater for the terrours of a troubled conscience may prepare a man for Christ and compell a man to seeke helpe from Christ but in the case of a still conscience there are these two usuall miseries the one that men take a still conscience to be a good conscience and the other is that a man runnes onely blindefolded so long till death and hell may seaze upon him Thus of the effects of an evill conscience the meanes how conscience may be made good follow That an evill conscience may be made good two things must bee looked into first that wee get a right medicine to heale it secondly that we take a right course in application of the medicine First the medicine for the curing of an ill conscience is onely the bloud of Christ the disease of conscience is of so high a nature as all the medicines in the world are insufficient nothing but sprinkling it with bloud will serve the turne and it must be no other bloud than the bloud of the immaculate Lambe of God as the Apostle shews Heb. 9.14 The reason of this is because conscience will never be quiet till it see a way how Gods anger may be pacified and sinne abolished which cannot be done any way but by the bloud of Christ which was powred out as a sacrifice for sinne Now unto the right application of this medicine foure things are requisite First the light of knowledge Secondly the washing of regeneration Thirdly the assurance of faith Fourthly the warmth of love First knowledge a man must have both Legall and Evangelicall for they must know by the law what sinnes lie upon the conscience and trouble it and they must know by the Gospel what a propitiation is made by Christ for sinnes And for the second an evill conscience will never bee gotten off unlesse our hearts be sprinkled and washed from the filth and power of the sinnes which did lie upon the conscience Heb. 10.22 1 Tim. 1.5 Now unto such removing of such sinnes from the heart two things are requisite First that by particular confession wee doe as it were scratch off the filth of those sinnes that soule the heart and trouble the conscience Secondly and then that wee wash our hearts and daily rinse them with the teares of true repentance and humiliation before God for those sinnes Thirdly assurance of faith is necessary to the cure of an ill conscience because faith is the hand that layes on the medicine A man must apply the sufferings of Christ to himselfe and beleeve that Christ did satisfie for those sinnes that lie upon the conscience and must accordingly all to besprinkle the conscience with that bloud of Christ and then of an evill conscience it will presently become good but men must looke to one thing and that is that their faith be unfained For conscience will not be satisfied with the profession of faith they must beleeve indeed and with their hearts and with sound application of the promises of the Gospel concerning the bloud of Christ or else conscience will not be answered Heb. 10.22 1 Tim 1.5 Fourthly the heat of love must be added a man must so apply the bloud of Christ as that his owne bloud be heated in him affection with both towards God and Christ and Christians Christian love doth put as it were naturall heat into the conscience and makes it now receiving life by faith to bestirre it selfe in all the workes either of service to God or duty to men 1 Tim. 1.5 Heb. 9.24 knowledge bringing it light mortification making it cleane faith
if he obey not or to excuse if he obey As for the authority of masters or other superiours it cannot reach to the conscience properly for they have no power to command or punish conscience but that which ties conscience to submit unto them is the commandement of God in his Word in this and such like places And therefore hence wee may learne the difference between the power of mens lawes and the power of Gods Word which difference will further appeare distinctly in many things First men may make many lawes either ecclesiasticall or civill which bind not at all yea which we are bound not to keep as if they command a thing contrary to the Word of God and in that case it is better to obey God than men and conscience is first bound to God Acts 5. Dan. 3. Now all Gods laws binde Secondly if such as are next above us in authority command us any things contrary to the lawes of the supreme Magistrate to whom they and we are bound we are not tied to obey Thirdly mens lawes can only binde us to outward working or suffering they cannot make lawes or inflict punishment upon the hearts or mindes of men whereas Gods lawes enjoyne obedience upon the inward man as well as the outward and eternall punishment as well as temporary Fourthly the best lawes of men where they binde most binde not by any immediate power of their owne but by feare of Gods Word that enjoynes us to obey their lawfull authority Fiftly mens lawes ever binde with limitation that is with respect of the end of the law and the person of the law-maker and the offence of others and hereupon Divines say if mens laws be omitted so as the end of the laws bee not hindred that is that the Common-wealth be not damnified or other particular ends crossed or offence be not given as much as in us lieth or the law-giver be not despised or contemned the conscience may not accuse a man of sinne Sixtly some lawes of men are meerly penall note that I say meerly penall that is they are made about matters of lesse importance and not uttered precisely in commanding tearmes or so uttered that the Common-wealth is accounted by the law-giver to be sufficiently provided for if the penalty be inflicted Now he that is ready to pay the fine or the penalty and doth not transgresse but in some case of necessary respect he is not to be charged with sinne before God And thus of conscience and of the laying downe of the first reason The avouching of it followes in verse 20. Verse 20. For what glory is it if when you be buffeted for your faults you shall take it patiently But if when you doe well and suffer for it you take it patiently this is acceptable with God WHere the Apostle makes it good that the best praise is to suffer wrongfully First by affirming that it is no true glory for a man to suffer for his faults and endure it Secondly by shewing that to suffer patiently for well doing is a thing very acceptable to God That it is no true glory for a man to suffer for his faults that he endure it patiently he expresseth in these words What glory is it if when yee be buffeted for your faults you take it patiently Out of which words divers doctrines may be briefly noted Doct. 1. First that men of all sorts doe naturally affect glory 〈…〉 or reputation and are guided by it in their actions or sufferings even the meanest sort of men set before themselves something which they glory in and according to which they order themselves as here servants even of the worst sort too yea such as are faulty and so disliked and corrected yet will not be without something to glory in and that is as is here supposed to bee their patience in abiding blowes And this ariseth in man partly out of corruption of nature and pride that seekes to cover their faults with some thing they account to bee of praise and partly out of the force of some remainder of goodnesse in their natures that are not destitute of all desire of vertuous actions Which may serve for Use to all men in their carriage one towards another to avoide as much as may be the dishonouring and disgracing one of another for no person is so meane but he finds himselfe stung by disgrace And it may teach superiours to use praise and glory as a meanes to provoke and excite inferiours to obedience and care as being a motive that will work universally upon all natures Doct. 2. Usually men account that to be glory which is not vain-glory is taken for true glory by most men thus men mistake that place Their glory In Idols and Pictures Hos. 10.5 In Epicurisme and shamefull lusts Phil. 3.19 In the increase of meanes and power to sinne Hos. 4.6 7. In the gifts and power of other men 1 Cor. 3.21 In Russian-like pride or vain and strange apparell 1 Cor. 11.14.1 Pet. 3.5 1 Tim. 2.9 10. In mischief and malicious practices against the godly Psal. 52.1 94.4 In fraudulent bargaines Pro. 20.23 In a mans owne gifts of nature as wit strength memory c. Ier. 9.23 In the common graces of Religion as knowledge zeale c. Rom. 2.27 1 Cor. 4.7 In the praise sought and given by himself Ioh. 7.10 and 8.54 2 Cor. 10.18 In the merit of his owne workes Rom. 4.2 In the praise of men more then of God In strife contention and provocation of others Iames 3.14 Gal. 5.26 Phil. 2.3 In the falls of other men that are divided from them in judgement 1 Cor. 5.6 In earthly things as houses riches beauty honour pleasures c. 1 Pet. 1. 24. Isa. 48.16 So here some men account it their glory to suffer patiently though they be guilty and have deserved all they suffer And therefore we should be warned and directed in studying that which is true glory And if any aske what were indeed glorious I answer that spirituall riches are the best glory and therefore our soules are called our glory by an excellency Psal. 3.4 The best glory is within Psal. 45.14 And in particular it is true glory To be righteous and mercifull Prov. 21.21 To be humble and feare God Prov. 22.4 To know God Ier. 9.23 To live so sincerely as we may have the testimony of a good conscience 2 Cor. 1.12 To be exalted of God to the priviledges hope of his children Iam. 1.9 To have interest in the crosse of Christ Gal. 6.14 To be abased and truly humbled for our sins Iames 1.9 To abound in labours and sufferings for the Gospel 2 Cor. 11. and 22.12 To defer anger and passe by a trespasse Prov. 19.11 To suffer without fainting for Religion Ephes. 3.13 So here to doe well and suffer for it and endure it patiently this is a glory with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinning Doct. 3. The words may be rendred thus What
and preached hee received the Sacrament in a private chamber at night and gave it onely to Clergy-men and used unleavened bread c. Quest. But what rules are then left to ground our practice upon and how far are our consciences bound by examples and so by the example of Christ Answ. Examples and so the example of Christ binde us in the things hee did which were required by the morall Law or the Word of God For an example is but the illustration of a precept it is but like the seale to a blank if there be no precept Secondly in other things which Christ did not required by the Law we are so farre forth tied to follow his practice as hee hath for those specialties given himselfe a precept as here we are bound to suffer from others and for others if need require by the force of Christs example but so as it is specified that his example bindes in this and other things But where the Scripture doth not make use of his example there we are not boâ—nd in things indifferent iâ— their owne nature to follow any example out of necessity Verse 22.23 Who did no sinne neither was there guile found in his mouth Who when he was reviled reviled not againe when be suffered bee threatned not but committed it to him that judgeth righteously HItherto of the end of Christs suffering the manner followes set down both negatively and affirmatively Negatively Hee suffered without sinne in this verse and without reviling in the next verse Affirmatively He committed himselfe and his cause to him that judgeth righteously He did no sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of this verse doe commend the innocency of this our Saviour which doth much increase the price and value of his sufferings He suffered for the sinnes of others that never committed any sinne himself in thought word or deed and as he was innocent in all the course of his life so did hee beare his sufferings without fault and carried himselfe so as no man could finde any just occasion against him The first thing affirmed of Christ to shew his innocency is that hee did no sinne In the Originall it is expressed by a word of great force which signifies to make or frame or fashion with art or to make sinne and it may be rendâ—ed as I conceive more fitly He 〈◊〉 sinne To make sinne being a phrase somewhat unusuall the sense is to be 〈◊〉 red into Now a man may be said to make sinne many waies First when a man 〈◊〉 and commits a sinne never heard of before Thus Onan made that sin of filthinesse Thus the Sodomites and Gentilish men and women made sinnes of lust Thus drunkards make strange kindes of drinkings Thus the 〈…〉 of our times 〈◊〉 the sinnes of strange apparell And thus the Papists make that horrible sin of murthering of 〈…〉 And thus swearers now make their monstruous oaths Secondly when a man sinnes having not so much as temptation to sinne in himselfe or pronenesse of nature to sinne and so he sinnes that sinnes wilfully and not by infirmitie or weaknesse of nature Thus Adam made the first sinne for he had no corruption of nature to intice him or incline him nor could any temptation from without compell him but he sinned wilfully Thus those men of bloud make sin that kill their brethren in cold bloud And so many whoremongers and drunkards make sinne when they are not inticed but intice themselves and strive by all meanes to fire and force themselves to wickednesse And thus swearers and usurers and such like make sinne Thirdly when a man commits such a sinne as other men condemne by the very light of nature though he doe it by corrupt inclination or though it bee sinne which others commit so to make sinne is to be a malefactor or one that is guilty of any grosse sinne Fourthly when a man studies mischiefe and sinnes not suddenly but imagines and deviseth and forecasts and plots how to compasse his sinne and thus all wicked men make sinne because they sinne not suddenly or by meere frailty but doe study iniquitie every wicked man is a great student Psal. 36.4 Fiftly when a man causeth others to sinne by evill counsell or example or compulsion Thus Tyrants made sinne that forced men to deny the faith and thus they make sinne that make their neighbours drunke and thus Stage-plaiers and Minstrels make sinne that call and provoke others to licentiousnesse and wantonnesse and thus superiours make sinne when by their evill example or negligence in not punishing offences they tempt others to sinne Sixtly when a man makes a trade of sinning and thus men are said in Scripture to bee workers of iniquity which is a Periphrasis of wicked men Now he that is said to make a trade of sinne or to bee a worker of iniquity first is one that makes it his daily custome to follow his sinfull course of life or that followes sinne as the trades-man doth his trade Secondly that cannot live without his sinne that accounts his sinne the life of his life that had as liefe be dead as restrained of his sinne as the trades-man accounts himselfe undone if his trade be destroyed Seventhly when a man calls good evill and evill good when a man makes that to bee a sinne which is no sinne Thus they make sinne that call those things sinne which God by his Law never called sinne and thus men make sinne both out of superstition on the left hand and out of rash zeale on the right hand thus also profane persons make godlinesse and a body conversation to be Schismes and truth to be Heresie thus the Jewes called Pauls religious course Heresie when he by that way which they called Heresie worshipped the God of his fathers and the Professors of Christian Religion they called a Sect Acts. 2â— Isa. 5.20 Thus Lawyers many times make sinnes when they make a good cause bad and a bad cause good Eightly when a man by slander casts foule aspersions upon other men that are innocent speaking evill with any manner of evill report of such as live religiously And this art of making sinne the slanderer learned of the divell that accuser of the brethren Thus many godly persons are many 〈◊〉 by wicked reports made grosse offenders in the common acceptation of the world and in the rumours speed abroad of them in many places Thus they made Christ and the Apostles grievous sinners and a spectacle to men and Angels Ninthly when a man in adversity deviseth 〈…〉 to get out of trouble or deliver himselfe from the crosse is laid upon him And this sense may in some sort be applyed to the case of our Saviour who never used ill meanes to deliver himselfe though he suffered extreme things Lastly in a generall sense every man that is guilty of sinne may be said to make sinne And so it is commonly by way of removall said of Christ that he made no sinne that is
sinnes in two respects chiefely First because he did undergoe the imputation of all our sinnes our faults were charged upon him as our surety He was made sin for us 2 Cor. 5.21 He stood before Gods justice in our roome Secondly because hee suffered the malediction due to our sinnes by the Law Hee bare our sinnes in being made a sacrifice for sinne He became indebted unto the justice of God as our surety to beare the curses of the Law which our sinnes deserved Esay 53.5 8. Gaâ— 3.10 And as this is true in generall of all the wrath of God and the fearfull things due to our sinnes so if we marke the story of Christs sufferings wee may observe how the sinnes of our first parents and our owne light heavily upon his backe God suffering our sinnes to be charged upon him in a speciall fitnesse of the judgement to our sinnes and that wee may note both in the circumstances of our sinning and in the sorts of sinnes For the circumstances The first Adam sinnes in a garden the second Adam suffers fearfully for sinne in a garden The second Adam suffers on a tree and so beares the sinne of the first Adam eating the forbidden fruit of a tree For the sorts of sinne Why was Christ betrayed by Iudas denyed by Peter forsaken by all his Disciples refused by the Priests and people but because wee had betrayed denied forsaken and refused God in Paradise And many of us are now guilty of the same or the like sinnes in the course of our lives He was charged to bee a seducer to satisfie for our being seduced for our evill words and sinfull excuses he was silent because wee and our first Parents have preferred the Divell before God therefore was a malefactor preferred before him Why was he mocked buffered and spit upon but to beare the shame was due unto us for our filthinesse and vile conversation Why drank he gall but to pay for our sinfull pleasures Why suffered he reviling and scoffing but to satisfie for our sinfull words Many other things might be observed The consideration whereof should serve for many Uses and so it should teach us divers duties as Uses First since he hath borne our sinnes in the imputation of them and the malediction due unto them wee should bee most ready and willing to beare his crosse as accounting it a great shame to bee unwilling to suffer a little and for a little while for his sake that hath borne such strange things for us we should be content to forsake all for his sake Secondly it should grieve us at the heart for our sinnes considering the fearfull imputation of our faults charged upon him and the bitter things hee suffered to make amends to Gods justice for our wickednesse Zach. 12.10 Thirdly hath Christ borne our sinnes and can wee finde in our hearts to sinne any more shall he againe be charged with our faults shall we againe crucifie him Rom. 6.6 Heb. 10.24 c. and as followeth in the next words of this Text. Fourthly Oh how should we love the Lord Jesus that holy One that bare the imputation of such base crimes and endured such grievous things for us before wee ever knew him or cared for him even for us that were enemies to him Deserve they not to bee accursed that love not the Lord Jesus 1 Pet. 1.9 â— Cor. 16.22 Fiftly we should therefore eat the Passeover with sowre hearbs we should remember his grievous sufferings with hearty affection and melting of soule before the Lord when we come before him to celebrate the memory of his Passion in the Sacrament Sixtly we should no more stagger or waver in faith but with all peace and joy in beleeving rest upon the propiriation made by Christ for our sins wee should therefore confidently beleeve the pardon of all our sinnes because he hath borne ouâ— iniquities If any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sinnes Seventhly we should never more bee afraid of death and hell for our debt being paied by the surety the hand-writing that was against us is now cancelled Col. 2.15 and there is no condemnation to them that are in Christ Jesus Rom. 8.1 Heb. 2.14 Eighthly we should not be so much troubled to be unjustly traduced seeing Christ beyond all example suffered most unspeakable ignominie bearing the iâ—putation of the sinnes of all the Elect. Ninthly seeing he hath beene made in the similitude of sinfull flesh and suffered for sinne in the flesh wee should strive to bee made the righteousnesse of God in him and as he hath borne our sins so should we strive to beare his vertues Who his owne selfe It is emphaticall that the Apostle saith He bare our sinnes his owne selfe for there be two things which are here imported First that he had no partners there were none with him He bare all himselfe Esay 59.16 He trod the wine-presse alone Esay 63.3 5. And therefore it is a vile dishonour to Christ to ascribe any part of satisfaction to our selves or to any Saint or Angel Secondly it imports that therefore his suffering is of infinite value in that he bare all his owne selfe in person who was God and man Then it will follow that he hath made a sufficient propitiation for all the world 2 Iohn 2.1 2. In his body Quest. Why did he not suffer in his soule Answ. Yes for so saith the Scripture He made his soule a sacrifice for sin Esay 53.10 and the Son of man came to give his soule a ransome for many Mat. 20.28 Markâ— 10.45 This was shadowed out by the Holocaust or whole burnt-offering for it noted that the whole man should suffer So in the Sacrament the breaking of the bread is not referred so properly to his body for there was not a bone broken of him saith the holy text but fitly to his soule which was broken with sorrowes and heavinesse for our sakes So that by the body he meanes synechdochically whole Christ but yet the body is named because that was the outward sacrifice that was offered for our sins on the tree Christ then bare our sinnes in his body What may wee learne from thence First we see a manifest difference betwixt Christs Priesthood and theirs in the Law For they offered the bodies of beasts or fowles but Christ offered his owne body Secondly we may take comfort in the assurance that he is the Saviour of our bodies as well as our soules Thirdly seeing such grievous things befell the body of Christ why seeke we so much ease for our bodies why pamper we our flesh so and why are we so impatient in the paines of our bodies and remember not what Christ suffered in his body Fourthly we should therefore esteeme his body to be a precious body above all bodies seeing it was laid downe as a price for our sinnes yea we should long to see that glorious body
of his that we might admire it and adore it and embrace it and in the meane time love and delight in the Lords Supper that exhibiteth the body of Christ spiritually unto us rejoycing in such meetings above the joy of all carnall people before any other things Fiftly we should therefore take heed of sinning against our bodies bâ—â— make conscience to serve God both in body and Spirit and say with David and Christ Lord a body thou hast given me for I come to doe thy will Sixtly what cursed monsters are swearers that reare the body of our Lord with their cursed oathes and rake their nailes in his wounds with their blasphemies On the tree The originall word signifies sometimes a staffe Mat. 26.47 sometimes a paire of stockes Acts 16.24 sometimes a tree growing Rev. 2.11 usually wood â— Cor. 3.12 here a Gallowes made of wood Christ bare our sins on the tree because he did in a speciall manner suffer bitter extremities on the tree which he suffered as our Suretie and for our sins for First to die on a tree was by a speciall Law of God made a curse and so is every one that hangs on a tree Gal. 3.13 Secondly he was debarred of the benefit of ordinary naturall comforts for he lived in paine three houres in the dâ—rke and had not the light of the Sunne Thirdly in that darknesse he was put to the most fearfull conflict with the Divels which at that time did with their utmost fury assault him and sight against him Col. 3.25 Fourthly he endured most grievous paines and torments of body and the effusion of his most precious bloud Fiftly he was reckoned amongst the wicked in his death and therefore hanged betweene two malefactors Esay 53.9 Sixtly he was reviled by the base multitude and mocked and derided by the chiefe Priests and Scribes Mat. 27.39 to 45. Seventhly God his Father poured out upon him the fearfull vials of his wrath in with-drawing for a time the sense of his favour Mat. 27.46 Eighthly his whole body was offered up on the tree as a Sacrifice for the sinnes of the world and the substance of all the Sacrifices in the Law Uses We have therefore cause to rejoyce in the crosse of Christ above all things for on the tree he freed us from the curses of the Law and purchased for us the blessings promised to Abraham as the father of the faithfull Gal. 3.13 14. and besides by suffering so shamefull a death he hath sanctified all sorts of wayes of inflicting death upon the godly so as now they may with comfort in a good cause or after repentance for their faults even suffer that death on a tree with joy And we should the more praise God for his favour if he suffer any of us to die of any other more easie or more honourable death And then we may againe see the hatefulnesse of sin in that God punishing our sins in the person of his owne Sonne doth not omit the very circumstances of abasement his justice exacting not onely death but that painfull and ignominious death on the tree Lastly hence we may see how little cause there is for Christians to plead merit if they think how fearfully sinne hath angred God and withall how senselesse the best of us are when wee heare reade or thinke of these sufferings of Christ they may rather see cause for ever to abhorre the doctrine of merit seeing hereby we proclaime our selves to be worthy of the very merits of Christ that can be so little affected with the thought of his sufferings Thus of the matter of Christs sufferings The effects follow and the effects in respect of us are named to be three first the death of sin secondly the life of grace thirdly the healing of our natures That we being dead to sin Men may be said to die divers wayes First in respect of nature when the Frame of nature is dissolved by the pâ—â—ting of the soule from the body Secondly in respect of God when God is departed from men with his grace and righteousnesse and favour thus wicked men are spiritually dead Eph. 2.1 and 4.17 1 Tim. 5.6 〈◊〉 in respect of the world when a man is overwhelmed with crosses 〈…〉 as are 〈◊〉 wit◠〈◊〉 in his reputation he is said to be dead and his life to be hid under 〈…〉 being despised and 〈◊〉 as 〈◊〉 mâ—n oâ—t of â—inde Col. â— 3 Esay 26.19 Fourthly in respect of sinne and so men either are dead for sin as malefactors or dead in sinne as all wicked men or dead to sinne as the godly here To take the soule from the body is the death of all men To take God from the soule is the death of all wicked men To take sinne from the soule is the death of all godly men To be dead to sinne then is to be mortified in respect of sin Sin is said to be dead either in appearance or in deed In appearance only it is dead in such as have their sins only restrained for a time eâ—â—her by Gods owne strong hand or else by themselves kept downe for certaine hypocriticall ends or else for want of occasion or temptation to stir the sinne thus sinne was dead in Paul when he was unregenerate and revived when the Law came Rom. 7.9 Sin is dead indeed in godly men but with a difference for though in this life they be wholly rid of many sins yet some corruptions are not wholly removed yet are they dead to them in the inchoation of it their sins lie a dying but in the life to come they shall be wholly and fully delivered from all sin Thus of the sense There be many Doctrines may be hence observed as Doct. 1. First it is evidently here implied that all men by nature and out of Christ are alive to sin or live to sin and in sinning they may be said to live or be alive or live to it in divers respects 1. Because all the parts of their life are full of sin sin infecteth their persons and their workes 2. Because they are in bondage to sin so as all their life they are at the command of sin they are servants of sin Rom. 6. 3. Because they account sin to be the life of their lives they could not esteeme life but for the hope of liberty and power of sinning It were a death to them to live restrained of sin as appeares when either by punishment or for other ends they are found to cease sinning 4. Because they doe not destroy sin in letting it live they are guilty of the life of sin in them because they will not use the means to subdue and mortifie sin that dwels in them but let it alone unresisted 5. Because they have most life or are most lively when they have most liberty to sin 6. Because they continue in sinne they spend not an houre but it is in sinne yea they so sinne now that they desire to spend everlasting
life in sinne Use. And so from hence by way of use men may discerne whether they live in sin or not for he that is a servant to his corruptions and esteemeth them as the happinesse of his life and resists them not and hath a desire to sin ever iâ— without doubt alive in sin and dead to righteousnesse And so contrariwise where these things cannot be found there the person is not alive to sinne Doct. 2. Hence is implied also that to live in sin is but miserable living and therefore those whom God loveth he changâ—th from that condition and maketh them die to sin Now this may be shewed out of other Scriptures briefly for 1. Sin infects a man and all he goes about it staines his very conscience and like the leprosie will pollute his clothes his flesh his house and whatsoever he toucheth almost Titus 1.15 It maketh all things impure 2. To harbour sinne is to harbour the divell too who alwayeâ— takes possession of the soule that is given over to sin so as the heart of the sinner is the Fortresse of the Divell Eph. 2. â— 2 Tim. 2.26 2 Cor. 10.5 Eph. 4.26 3. While a man lives in sin he is in danger to be crossed and 〈…〉 in every thing he doth he shall have no portion from God nor inheritance from the Almighty Iob 31.2 Good things will be restrained from him Esay 59.2 and he may finde himselfe cursed in every thing he sets his hand unto Deut. 28.16 17 18 c. his very blessings may be cursed Mal. 2.2 his very table may be a snare For certainly God will be revenged of the sinfull man that is alive in sin Nah. 1.2 3 6. 4. His soule is dead within him while he is alive Eph. 2.2 1 Tim. 5.6 And how can it be otherwise when God which is his life is departed from him and with God all spirituall blessings are gone from his soule too The end of this life is to die miserably Rom. 8.10 and 6 2â— Gal. 6. and to perish for ever with the Divell and his Angels Revel 21.8 Mat. 25.45 And in a speciall mâ—ner it is a miserable living to be lively and joviall as they call it in sin such men are worse than the generall sort of sinners For these wretched men that are so lively in sin have a most miserable heart in them a heart like an Adamant like a very stone within them are senselesse and brutish like the very beasts that perish Psal. 49. ult Besides in many of these God scourgeth sin with sin and giveth them up to such a reprobate mind that their wickednesse oftentimes exceeds the wickednesse of the wicked Ier. 5. Rom. 1.26 28. And further many times strange punishments light upon those workers of iniquity Iob 31.3 To which may be added that oftentimes such wretched creatures conclude in most wofull and hellish terrors so as they howle for vexation of spirit while Gods servants sing for joy of heart Esay 65.13 14. Rev. 6.15 16. But in generall of all that live in sin it is manifestly here implied that they have no part in Christ Christ in respect of them and as they are in their present condition died in vaine Use. The consideration whereof should awaken men from that heavie sleep in sin unto an earnest care to live righteously it should warne men every where to repent Eph. 5.14 and the rather because this very patience of God in bearing thus long with them and the mercy offered them in the Gospel will increase to greater wrath and condemnation if men will not be warned Rom. 2.4 5. 2 Thes. 1.8 9. Doct. 3. Hence also it is cleere that Gods Elect before their Calling have lived in sin as well as others Eph. 2.3 Tit. 3.3 Col. 3.6 Which is fit to be noted for divers uses For first it sets out the rich mercy of God and his free grace in election and manifestly shewes that we merit not the blessing Eph. 2.3 4 c. And secondly it should teach the godly divers duties as first not to be proud or high-minded but rather remembring what they were to make them the more humble all their dayes Secondly to despaire of no man but rather to shew all meeknesse toward all men 2 Tim. 2.25 Tit. 3.2 3. Thirdly to cleave fast unto Christ in whose only propitiation they can be saved from their sins 1 Iohn 2.1 2. God forbid we should rejoyce in any thing more than in Christ and him crucified Gal. 6.16 Lastly we should think it more than enough that we have heretofore lived in sin we should henceforth resolve to spend that little time that remaineth in a carefull obedience unto Gods will ceasing from sin 1 Pet. 4.1 2 3. Thus of the Doctrines implied in the Text. The Doctrines that may be gathered more expresly follow Doct. 1. None but mortified Christians are true Christians It is manifest thâ—t none have part in Christ but such as are dead to sin such men only doth Christ acknowledge for he is a Redeemer to none but such as turne from transgressâ—â—n in Iacob Esay 59.20 All that are in Christ are new creatures their old thiâ—gs are past and all things are new 2 Cor. 5.17 None are Christs but such as beare the similitude of his death in their dying to sin Rom. 6. Men lose their Baptisme if they be not baptized into the death of Christ. Such men as place their happinesse in worldly things are not the right seed but such onely as are borne by promise that is that received life by the promises of grace and a better life Rom. 9.8 Christ was sent to preach glad tidings to such as mourne in Sion Esay 61.1 2 3. The mourners in Jerusalem were the onely men that were marked for God Ezek. 9. Christ will have no Disciples but such as will deny themselves Luke 9. and are not fashioned according to this world Rom. 12.2 And this should teach men to have mortified Christians in greater honour and to esteeme highly of such as will not be corrupted with the excesse of the times and doe shew by a sound conversation that they are weaned from the lust after earthly things and are consesecrated to God and his service We should honour and acknowledge such above all other men in the world yea in the Church It should â—lso compell upon us a care of a mortified life and a daily resisting of sin and the Divell and striving to be made like to Christ. Finally if the count must be made by mortification there will then be but a short count upon earth For looke into Christian Churches and cast out first all open profane persons such as are drunkards fornicators swearers murderers railers against goodnesse such as serve vanity and shew it by strange apparell and such like men secondly all open idolaters and superstitious persons and such as hold damnable opinions thirdly all civill honest men such as have only the praise of men for a harmelesse
husbandman that his land beare no thornes not briers not weeds if it beare him not good graine It is not enough for a servant that he do his Master no hurt but he must â—ee to it that he do his Masters worke For first obedience and good fruits are required at our hands in the Law of God besides the prohibition of sinne Secondly Christ dyed to this end that we might live righteously as well as die to sinne Thirdly because all the gifts of the Spirit bestowed on us in our regeneration are given to profit withall not to lay them up in a napkin 1 Cor. 12. Fourthly because we shall be judged at the last day according to our works Rom. 2.6 Use. And therefore this shewes the dangerous folly of such carnall people as think if they come to Church and live civilly and doe nobody no wrong they are out of all question in a right course And besides it should awake carelesse and sluggish Christians to look to their gifts and remember what accounts they will give to God for their unprofitablenesse and unfruitfulnesse 2 Pet. 1.8 Doct. 3. It is from hence evident that the only living is to live righteously He is worthy to be sayd to live that lives to righteousnesse a religious life is the best life And these are the reasons First because it is the most honorable life For to live to righteousnesse makes a man highly in the favour of God Psa. 11.7 Prov. 15.9 and it shewes that a man is borne of God 1 Ioh. 2.29 and besides it helps a man to the best and most blessed memoriall Prov. 10.7 and the fruits of righteousnesse are the best means of glorifying God Phil. 1.11 And therefore Salomon sayd well that the righteous is more excellent than his neighbour Pro. 12.26 And David saith They are the only excellent Ones Ps. 16. whereas every wicked man is lothsome and a sinfull life is a shamefull life Prov. 1â— 5 c. 14.34 Secondly because it is the most profitable life and the most gainfull for blessings are upon the head of the righteous Pro. 10.6 The wicked worketh a deceitâ—ull work but to him that â—oweth righteousnes shall be a sure reward Pro. 11.18 And righteousnesse is both the best riches and the most durable Pro. 8.18 19 20. And it hath the promise of this life as well as the life to come 1 Tim. 6. Iob 8 6. And the profit of righteousnesse will help a man when he is to die when the treasures of the wicked will profit nothing Pro. 10.2 Yea a good man lacketh not an inheritance for his childrens children and the wealth of the sinner is many times layd up for the juit Thi rely because it is the safest and quietest life Hee that walketh uprightly walketh surely Prov. 10.19 and the fruit of righteousnesse is peace Iam. 3.18 For Gods promise is that no evill shall happen to the just whereas the wicked shall be filled with mischiefe Pro. 12.21 And Gods blessing makes them rich and he mingles no sorrow with it Pro. 10.21 and 15.6 And righteousnesse is reckoned as an impenetrable aâ—mour 2 Cor. â— 7 And God doth marke every one that doth righteousnesse and solaceth his heart Esay 64.5 And the very doing of good is sweetnesse to the â—ouâ—e Pro. 13.19 And whereas there is no peace to the wicked the righteous is at peace with God with Angels with the creatures and with all godly men Fourthly because it is the most durable life for the feare of the Lord prolongeth the dayes but the yeeres of the wicked shall be shortned Pro. 10. 27.30 The way of righteousnesse is life and in the path-way thereof is no death Pro. 12.28 As a whirl-winde so is the wicked seene no more but the righteous is an everlasting foundation Prov. 10.25 Fiftly because it is a life that ends the best of all mens lives for the wicked is driven away in his wickednesse but the righteous hath hope in his death and great hope too having the promises of a better life and so much glory as the eye of mortall man never saw nor eare of man heard nor came into the heart of a naturall man Pro. 14.32 1 Tim. 6. 1 Cor. 2.9 Sixtly because righteousnesse is more proper to the soule What is riches or honour or any outward thing to the soule of man or what shall it profit a man to provide the whole world to be his estate if hee provide not grace for his soule Riches profit but the outward estates of a man whereas righteousnesse profits the man himselfe And therefore Adams losse was greater in losing his innocency than in losing of Paradise What can it profit a man to have all other things good about him if he be not good himselfe Use. The Use should be first for triall Men should throughly search themselves whether they be indeed righteous men and the more carefully should they search because the most righteous on earth have their many ignorances and frailties There is no man but sinneth daily and in many things And besides a man may attaine to some kinde of righteousnesse and yet not enter into the Kingdome of heaven as there is a generation that are pure in their owne eyes and yet are not cleansed from their sins And the Pharisees had a righteousnesse that had many praises they gave almes and fasted and prayed long prayers and did that which was warrantable in respect of the Law outwardly and yet if our righteousnesse exceed not the righteousnesse of the Scribes and Pharisees we cannot enter into the Kingdome of heaven Quest. But how may a man know all his infirmities notwithstanding he be truely righteous and have such a righteousnesse as doth exceed the righteousnesse of the Scribes and Pharisees Ans. For answer hereunto I will cast the signes of a righteous man into two rankes First such as describe him in himselfe secondly such as describe him in the difference from Pharisaicall righteousnesse The signes that describe him in himselfe either appeare upon him in his infancy or in his ripe age In the very infancy of the just man even when God first changeth his heart and cleanseth him and raiseth him up to live righteously there be divers things by which he may discerne the truth of his sanctification as First by the dissolving of the stoninesse of his heart When God comes effectually to cleanse a man he takes away the stony heart out of the body and gives him a heart of flesh he may feele his heart melt within him especially when he stands before the Lord when the Lord is fashioning of him for himselfe by his Ordinances Ezek. 36.25 26. He hath a new heart that hath not a stony heart Secondly by the rising of the day-starre in his heart The Father of lights when he renueth the heart of a man causeth a sudden and heavenly light as it were a starre to shine in the understanding by vertue of which men see more into
3.9 Phil. 2.2 3. 5. Men miserably neglect thankfulnesse to God for the good they receive daily from his mercies Col. 3.17 6. Many faile publikely and shamefully in want of care to come time enough to Gods service Zech. 8.21 Esay 60.8 In these things Christians should be admonished to mind their wayes and their workes and to strive to walke as becommeth the Gospel and the death of Christ that they may hold fast the light of the truth and shew out better the glory of a Christian life And thus of living to righteousnesse Now followes the third forme of speech By whose stripes we are healed The healing of our sicknesses is reckoned as another fruit of the Passion of Christ or else it is the same with the former exprest in other words These words then are borrowed from the Prophet Esay ch 53.5 who doth chiefely understand the spirituall healing of our soules of our sins as the coherence shewes in the Prophet but yet the Evangelist saith Mat. 8.17 and understands of the healing of our bodies also And therefore I consider of the death of Christ both in respect of soule and body And first as this healing is referred to the soule divers Doctrines may be observed Doct. 1. The soules of all men are diseased by nature even the very soules of the Elect are so till they be healed by Christ. The soule is diseased divers wayes especially by sorrowes and sins it is the disease by sin is here meant Quest. It would be inquired how the soule comes to be sick of these diseases and why sin is called sicknesse in the soule Ans. This spirituall sicknesse comes into the soule by propagation Adam hath infected all his posterity and every man hath increased the diseases of his nature by his owne wilfull transgressions Now sin is called sicknesse because it doth worke that upon the soule which sicknesse doth upon the body for sin hath weakned the strength of the soule in all the faculties of it which all men may discerne and observe in themselves by nature Besides it causeth spottednesse and deformity in the soule as sicknesse doth in the body and therefore sin was likened to the leprosie in the Law Further it often causeth pain and torment in the soule as wounds and diseases do in the body for there is no peace to the wicked especially when God fighteth against them with his terrours Besides it will cause the death of the soule as sicknesse will of the body if it be not helped and so men are said to be dead in sins Use. The Use may be to shew the fearfull negligence of worlds of people that are exceeding carefull to help their bodies to health but never think of the poore soule that lieth lamentably full of diseases And withall it shewes that all wicked men are men of ill natures because their dispositions are all diseased though there be degrees of ill nature or of this evill in men natures as there is difference of sicknesses in mens bodies And godly men should be compassionate when they see the grievous diseases in the natures and lives of other men remembering that they also were by nature subject to the same diseases as well as they Doct. 2. The diseases in the soules of men by nature are very grievous which is here also implied in that God was faine to send his owne Son to help and heale us Now that the diseases of mens soules are so grievous may appeare many wayes First because such a multitude of men are infected not some one person in the whole world in the body of mankind not on some part but from the crowne of the head to the soale of the foot all full of sores and diseases There is no man that sinneth not and so no man that is not sick and that is the reason why men feare the pestilence because it makes so many sicke Secondly because the soule of man by nature is sicke of a multitude of diseases at once for even sin is a sicknesse and so our sicknesses are innumerable because our sins are so And hence it is that in Scripture so many metaphors are used to expresse the sicknesse of the soule as leprosie wounds plagues poyson gall c. Thirdly because the disease lieth in the soule it selfe Of diseases those are most mortall that get into the spirits and doe most enfeeble man how much more when it is in the soule Fourthly because in respect of our selves our sins or our diseases are incurable we can give our selves no remedy that can help us Ier. 30. Fiftly because in the Colledge of spirituall Physicians there is scarce one of a thousand that can help the poore soule out of these diseases Iob 33. Sixtly because there be but certaine seasons onely in which men can be healed as it was with the lame man at the poole of Bethesda and if men misse these seasons they are in danger to dye of these sicknesses There be seasons of grace and dayes of salvation and men must not harden their hearts while it is called To day Use. The Use should be to awaken wicked men to a serious consideration of their danger and at length to thinke of helpe for their soules being thus diseased as they would doe for their bodies if they were desperately sicke Ob. We feele no such diseases in our soules Sol. First wicked men have a kinde of spirituall lethargie upon them and so are in grievous danger but by reason of their spirituall sleepinesse they feele it not Secondly though they feele not their diseases now they shall doe hereafter and then thinke what a paine it will be unto them when God awakens them whether they will or no. It may be it will be in this life as it was with Cain and Iudas and then a wounded spirit will ake so who can beare it Thirdly the matter is not altogether so easie with wicked men as they pretend fâ—r they doe feele so much as may shew they are very sicke Sometimes they feele their consciences galling and paining them at the very heart for the time and what are the passions and perturbations of their soules but as so many fits ofâ—a Feaver And that they are grievously sicke may appeare by the want of their spirituall senses they can hardly see or heare any thing Besides they may know they are sicke by the potions of afflictions which God gives them who doth nothing in vaine Doct. 3. That in Christ the diseases of our soules may be healed Esay 53.5 Mal. 4.2 Luke 4.18 He is a sure Physician for our soules God hath undertaken it that he will cure and heale us he challengeth it as a glory to himselfe which he executes by Christ Iob 5.17 18. Deut. 32.39 Now in as much as our diseases may be healed by Christ and that he is our Physician appointed by God we may gather many arguments of great comfort even from hence that he is the Physician First because
Secondly the persons that need returning Thirdly the time when men must returne Fourthly the false wayes men must avoyd in returning Fiftly what a number of lost sheep doe usually returne Sixtly the aggravations against certaine persons for not returning Sevently the means of returning Eightly the manner how we must returne or the rules to be observed in returning Ninthly the signes of a lost sheepe returned Lastly the lets of returning For the first I meane not to insist upon all sorts of motives but to follow the word Returne as it is used in Scripture and take a few of the fittest motives as it is used in this place And so divers things should make a man to returne as First the consideration of Gods marvellous goodnesse and amiablenesse of nature to all such as turne unto him he is wonderfull gracious to them and mercifull and will repent him of the evill Ioel 2.12 13. Ier. 3â— 19 20. The parable of the lost sheepe shewes this fully Secondly the great danger that men are in if they returne not God is angry with the wicked every day Psal. 7.12 And his fury may breaks forth suddenly upon them like fire Ier. 4.4 For the words of his servants will certainly take hold upon them Zech. 1.4 6. And iniquity will be their ruine Ezech. 18. verse 30. Except they repent they must perish Luke 13.5 And therefore if we warme men of their sinnes and they will not return we are delivered and their blood will be upon themselves Ezech. 3.19 Thirdly if a man consider but the happinesse of such as doe returne God will forgive them all their sinnes he will aboundantly provide for them Esay 55.7 If they return they shall live and not die Ezech. 18.23 and 32.11 And everlasting joy shall bee upon their heads and sorrow and mourning shall flee away Esay 51.11 And in this verse the Apostle shewes their happinesse For they shall alwayes live under Jesus Christ as the Shepheard and Bishop of their soules For these and many other reasons it is the only wise course to returne Luke 1.16 And there is not one wise man amongst all them that returne not Iob 17. And thus of the motives The second point is the persons that need returning It is certaine that those that live out of the visible Church or in false Churches need returning As Pagans Turks Jewes Papists Schiâ—maticks and all Hereticks Yea Juda and Jerusalem need repentance Ier. 4.4 and 26.2 3. Men that live in the visible Church and are baptized need to returne or else they will perish Luke 13.5 Iohn 3.3 The third point is the time of returning and in short the best time to returne is the present time while it is called to day while we have the means of returning when God calls upon us by the ministry of his servants especially when he knockes at the doore of our hearts and layes the axe to the root of the tree It is wonderfull dangerous to defer repentance for even the longer thou livest in sin the more hard will thy heart be Heb. 3.13 and the meanes of grace even the Kingdome of God may be taken away or God may cut thee downe even by sudden death or may cast thee into a reprobate sense and give thee up to a heart that cannot repent Rom. 2.4 5. The fourth point is the false wayes to be avoyded in returning and these are first to returne with despaire or to goe backe without the guide faith in in Gods mercy or to goe the way that despaire leades In this way Cain and Iudas perished Secondly to returne fainedly and not with a mans whole heart to make a shew of returning when men doe not returne indeed Ier. 3.10 Thirdly to returne but part of the way and to repent by halfes as Ahab and Herod did Fourthly to returne when it is too late even when the doore is shut to repent when it is too late Iob 27.9 The fift point is the aggravations that lye against divers persons about their not returning For if it be evill in it selfe for any not to returne then how fearefull is their case first that are proud of their skill in going out of the way that are wise to doe evill Ier. 4.22 Secondly that are deeply revoiced that is that are such as live in horrible and fearefull sins Esay 31.6 Thirdly that will not returne though their transgressions be upon them and they pine away in them Ezek. 33.10 They will not give over though they have no peace and are daily buffered for their evill-doing and their consciences beare the shame and trouble of their offending Fourthly that will not returne though the servants of God openly testifie against them Neb. 9.29 2 Kings 17.13 14. Fiftly that will not returne though the hand of God he upon them even to consume them Ier. 5.3 Sixtly that are turned backe by a perpetuall backsliding Ier. 8.4 that hold fast their sins and refuse to returne Ier. 8.5 The sixt point may be this viz. what number of lost sheep doe usually returne Not all that goe astray our Saviour tels us of a parable of one lost sheep returning and the Prophet Ieremie tels us of one of a Tribe and two of a Tribe Ier. 3.14 Multitudes of men perish and never returne The seventh point is the meanes or cause of our returning and these are either Principall or Instrumentall The principall causes are God and Christ that good Shepheard It is God that turneth backe the captivity of his people Psal. 14. ult and three times in one Psalme the people pray God to turne them againe Psal. 80.3 7 19. This is Ephraims suite Turne thou me O Lord and I shall be turned Ier. 21.18 So the Church faith Lam. 5.21 And Christ is that good Shepheard that seekes that which is lost yea layeth downe his life for his sheep Iohn 10. The instrumentall causes of returning are either externall or internall The externall meanes of returning is the Word preached and so both the reproofes of Gods servants testifying against the wicked to make them turne from their sins Nehem. 9.26 29. as also the promises of the Gospell by which the sinner in the name of Christ is as it were wooed and intreated to returne with assurance of salvation The internall meanes is Faith for that is it which turnes a man cleane about and causeth him to set his face upon God and Jesus Christ and to leave all his old courses and by-wayes Acts 15.9 The eight point is the manner how we must returne and so we shall find in Scripture divers things urged upon us First that we in returning make a thorow search and triall of our wayes to finde out distinctly in what particulars we have gone astray Lam. 3.40 They must remember and be thinke themselves and turne Psal. 23.28 Secondly we must with true sorrow bewaile our former wandrings and judge our selves for them going and rejoycing we must goe with
our faces toward Zion Ier. 51.4 5. Hosh. 14.2 3. 2 Chron. 6.24 37. Ierem. 3.13 Ioel 2.12 Thirdly we must order our wayes to a generall reformation The Prophet complaines that they would not frame their doings to turne to the Lord importing there can be no returning to God unlesse men cast their courses into a frame of reformation Hos. 5.4 Men must amend their doings and their workes Ier. 35.15 Fourthly we must returne in sincerity and that hath divers things considerable for 1. We must returne with our whole hearts nor fainedly Ier. 3.7 2 Chron. 6.38 our very faces must be turned from so much as looking after our abominations Ezek. 14.6 2. We must returne from our owne evill wayes every man from his way note it from his way that is from those courses in which he hath specially offended Iames 3.8 Esay 55.7 the wicked must forsake his way 3. WE must forsake not only outward sins but inward sins also we must reforme the wandring of our hearts as well as our lives the unrighteous must forsake his very thoughts Esay 55.7 and put downe the very Idols of his heart Ezek. 14.7 4. We must turne from all our transgressions It is not enough to forsake sin as some outward or inward sins but we must forsake all sorts of sins Ezek. 18.30 5. We must returne with resolution never to start backe we must not be like a deceitfull bow Hos. 7.16 Fiftly we must so returne as we must consecrate our selves to God to wait upon him continually Hos. 12.6 and to â—erve the true and living God 1 Thes. 1.9 and to doe workes meet for repentance Acts 26.20 The ninth point is the signes of returning or how we may trie whether we be effectually returned and that may be partly gathered by some of the points before and partly by some other things may be added He that is truely turned may know it First by the cause of his returning It was somewhat above his own power or disposition It was God that turned him by his Word neither did hee turne out of despaire as Iudas did but faith in God and perswation of Gods goodnesse in Christ made him returne He feares God and his goodnesse Secondly by the manner of his returning For if he returne in the manner before mentioned he needs not doubt the truth of his repentance especially if he be sure to have no hypocriticall or carnall ends of his reformation and that he doe desire to returne from all his transgressions making conscience of the least Commandement of God as well as the greatest and of secret sins as well as open and of the evill that leaves to his best workes Esay 1.16 Thirdly by the fruits of repentance of returning and so he may comfort himselfe 1. If he esteeme Christs pasture above all worldly things finding the sweetest savour in the Word of all things in this life Psalm 19. and 119. 2 Cor. 2. 2. If he have a mind to know God that he find that out of habituall disposition he have an earnest desire to know God and to be knowne of him Ier. 24.7 he will follow on to know the Lord Hos. 6.3 3. If he doe distinguish betweene the precious and the vile Ier. 15.19 and discerne betweene the righteous and the wicked betweene him that serveth God and him that serveth him not Mal. 3.18 esteeming godly men to be the onely wise men Luke 1.17 4. If he be carefull to put iniquity far from his Tabernacle if he be carefull to reforme his house and cannot abide to dwell where sin dwels unreformed Iob 22.23 5. If he become as a little childe for humility and trust upon God for all things necessary as the little child trusts upon his father for diet clothes inheritance preferment c. without any doubting or carking care 6. If he be earnest with God to heale his nature and to perfect his worke Esay 19.22 Ier. 31.18 19. He prayes and that earnestly for the mending of his disposition to wander 7. If he be profitable according to his bignesse and pasture if he be full of mercy and good fruit if he be zealous of good workes These be things meet for repentance that is things that be of equall weight with it in the scales they each of them weigh just as much as repentance The last point is what should be the reason that men have so little minde to returne they will not be driven home againe though they know that they live sinfully and heare of Gods wrath and discerne vanity in all their pleasures and that sin hath usually proved it selfe to be a lie and that they are in danger of strange punishments and of eternall torment What I say should be the lets of returning or rather the causes that they minde not to returne Answ. The causes are First the Divell is the cause he hath blinded their eyes and workes effecâ—ually in them and leads them wandring and captive at his will 2 Cor. 4.3 Ephes. 2.2 2 Tim. 2.26 Secondly impotency of consideration is the cause they neither can nor doe thinke of the arguments should make them to returne or move them they cannot spend an houre in the consultations upon it whether they doe well not to returne Thirdly ignorance of the glory of Religion and the Kingdome of Jesus Christ Col. 1.26 there is a vaile upon their hearts 2 Cor. 3. Fourthly opinion that it is dishonour and shame to return this makes divers continue in erroneous and humorous conceits or in fantasticall conformity to the wicked yea the very excuses of sinning because they feare they shall be vilified laughed at and censured for it Fiftly expectation to have their particular courses to be proved to be sins Thus doe almost all men in their times persist in their sins under the coverture of this question Who can prove them to be sinners Thus scapes usury excesse and vanity of apparell excesse likewise in drinking of healths till the wine inflame them swearing prophanation of the Sabbath c. being willingly ignorant of this that God hath condemned sin in the generall in Scripture and layes it to men to looke unto it that they fall not into his hands for transgressing and if they doubt they must be ruled by their teachers Sixtly forgetfulnesse of their latter end Therefore is their iniquity in their skirts still because they remember not their last end for both the terrour of that day and the shortnesse of their life and the judements they would meet with of those things if they were to die would fright them out of those courses But they will not apply their hearts to wisedome because they cannot remember their dayes Lam. 1.9 Psal. 90.12 Seventhly evill teachers are a great hinderance for they strengthen the hands of the wicked and by preaching peace perswade them they are in no danger Ier. 23.14 Ezek. 13.22 Eighthly in some there is a very spirit of fornication in the midst of them they
meant carnall Christians that had turned from Gentilisme and received the profession of Christian religion but yet followed their carnall courses we may then note that the bare change from a false religion to the profession of the true is not sufficient to salvation A man that hath professed a false religion had need of two conversions the one is from his false religion to the true and the other from profanenesse to sincerity in that religion The corne must be fetched from the field into the barne but that is not enough for so is the chaffe but it must then be taken from the barne into the garner To leave Popery and turne Protestant is not in it selfe sufficient unlesse a man turne from the profanenesse that is in the multitude in true Churches to embrace the sincere profession of the Gospel And there is reason for it for in changing from a false religion to a true a man doth but change his profession or his mind at best but he that will be changed effectually must change his heart and whole conversation and become a new creature So that then these words describe a carnall man viz. that he is such a one as doth not obey the word of God By the Word he meanes here the doctrine published by the Prophets and Apostles and now contained in the Scriptures Many Doctrines may be hence observed 1 The Scripture is Gods Word because God thereby doth expresse the sense of his mind as men doe by their words The Scripture is not the word which God the Father begate but is the word which God the Father uttered and is the word which God uttered to us bodily creatures God though he be a Spirit yet doth speake both to spirits and bodies to spirits by a way unknowne to us to bodies he hath spoken many wayes as by signes dreames visions and the like so by printing the sense of his mind in the minds of creatures that could speake and by them uttered in word or writing what he would have knowne Thus he spake by the Patriarks Prophets Christ and the Apostles They that deny that God hath any words either deny that God is as Psal. 14.11 or else that conceive him to be like stockes or stones or beasts as Rom. 1.23 or else thinke he can speake but will not because hee takes no care of humane things as Iob 22.23 These are Atheists 2. The Scripture is called the Word by an excellency because it is the only word we should delight in God since the fall did never speake unto man more exactly than by the Scriptures and we were better heare God talke to us out of the Scriptures than â—eare any man on earth yea or Angell in heaven yea it imports that we should be so devoted to the study of the Scriptures as if we desired to heare no other sound in our eares but that as if all the use of our eares were to heare this Word Let him that hath eares to heare heare 3. This Word of God now in the time of the New Testament belongs to all men in the right application of the true meaning of it Once it was the portionof Iacob and God did not deale so with other Nations to give them his Word but now that the partition wall is broken downe the Gospel is sent to every creature That is here imported in that unbeleeving husbands are blamed for not obeying the Word which should teach all sorts of men to search the Scriptures and â—o heare the Word devoutly and withall know that the comforts terrours and precepts coâ—â—ained in it will take hold upon all sorts of men respectively 4. The Word of God ought to rule all sorts of men That is implied here in that fault is found with these unbeleevers that they obeyed it not It was given of God to that end to instruct reprove and direct men in all their waies 2 Tim. 3.16 17. It is the Canon or rule of mens actions Gal. 6. 16. It is the light and lanthorne God hath given to men it hath divine authority If we will shew any respect to God we must be ruled by the Scripture which is his Word 5. Unregenerate men have no mind to obey the Word and the reason is because they are guided by other rules which aâ—e false as their owne reason the customes of the world the suggestions of the divell and the like and because too the Word is contrary to their carnall desires and therefore they yeeld themselves to be guided by such rules as are most pleasing to their corrupt natures and besides too the light of the Word is too glorious for his eyes he cannot see into the mysteries contained in it because they are spiritually to be discerned and the naturall man therefore cannot perceive the things of God 6. It is a dangerous thing not to obey the Word of God they are accounted for lost and forlorne men here that doe not obey the Word Men be deceived if they thinke it is a course may be safe for to disobey Gods Word for Gods Word will take hold of them and destroy them and it will judge them at the last day Zech. 1.4 5. 2 Thes. 1.8 They are but lost men cast-awaies that care not for Gods Word 7. Nothing is to be reckoned a sin which is not disobedience to the Word That which is not contrary to some Scripture is no transgression and therefore men should take heed of burthening themselves with the vaine feare of sinning when they breake no commandement of God but only unwarranted traditions either on the left hand or the right 8. The constant omission of religious duties and good workes proves a man to be a carnall person as well as the committing of manifest injuries or grosse offences Here the Periphrasis of a carnall person is That he did not doe what the Word required 9. Men that obey not the Word may be won which should be a great comfort to penitent sinners It is true that disobedience clothed with some circumstances or adjuncts is very dangerous as when men have the means and love darknesse rather than light Iohn 3.20 and when men are smitten with remorse and have blessing and cursing set before them and see their sins and feele the axe of Gods Word and yet will on in transgression Deut. 11. 28. Mat. 3 10. or when men are called at the third or sixth or ninth houre and will put off and delay upon pretence of repenting at the eleventh houre Ma. 20. or when men are powerfully convinced and will raile and blaspheme and contradict the Word Acts 13.45 46. 18.6 and when God pursues men with his judgements and they refuse to returne Ier. 5.2 3 or lastly when men despight the spirit of God and sin of malice against the truth Heb. 10. 26 27 28 29 30. 10. The chiefe doctrine is That sound obedience to the Word of God is the Character of a true Christian a marke to distinguish the true
creature Here while we are present with the bodie and the blessings of life we are absent from the Lord the infinite life of our lives but there we shall enjoy him as fully as our hearts can desire 2 Cor. 5.8 Here we want our crowne whatsoever else we enjoy but there our honour and glory and majestie shall be so great as if all the Kings of the earth did bring their glory to one man it would not equall what every one shall have there 2 Tim. 4.8 Rev. 2.24 3.21 we shall reigne in life Rom. 5. And this Crowne is the more glorious because it shall not consist of some precious thing without us but of royall excellency with which our soules and bodies shall shine as the Sun in the firmament our very bodies in qualitie being altered to such an expression of majestie and beautie and Angelicall excellencie as now exceeds all mortall language being rather like spirits than earthly bodies And for the measure now we have but little tastes of joy and if these tastes be unspeakable and glorious what are those rivers of joy at Gods right hand Psal. 16. ult And for continuance they are for evermore as the Psalmist there speakes whereas now they are gone from us like lightning in an instant and our lives are afterward assaulted almost continually with causes or occasion of sorrow so as the world in the best place is but like a vale of teares but there shall be no sorrow no death no crying nor paine but God shall wipe away all teares from our eyes for ever Rev. 21.4 6. Thus of the differences of life on earth and life in heaven What men must doe that they may enter into life followes And about this point our Saviour tells us two things before hand First that the way to life is a narrow way and the gate is exceeding strait men may be mis-led by a thousand by-wayes and the worke to be done is a very hard worke Secondly that there are but few that finde the right way yea but few amongst those that seeke it and seeme desirous to know what they should doe for either they understand not the directions when they are given or by taking time to thinke of them they forget them or else when they have the answer they goe their waies like the young man in the Gospel and are sorrie the conditions be so hard and so give over all further care and rest in the estate they were in before And therefore we had need to attend the more carefully and resolve to doe whatsoever God requires of us whatsoever it cost us and not be troubled at the difficulty of the worke considering the excellency of eternall life and the many helps we have to further the worke Of which afterwards This then is the question What should a man or woman doe that he might be sure to enter into life Answ. 1. Thou must lay the foundation of all in Jesus Christ thou must disclaime all trust in any thing in heaven or earth in thy selfe or thy owne workes or any other creature and relie upon the merits of Jesus Christ as the onely meanes of pacifying Gods anger or procuring eternall life Acts 4.12 Iohn 3.16 and thou must inwardly lay up Christ in thy heart so as spiritually ever to eat his flesh and drinke his bloud by applying all he hath done or suffered for thee in particular Iohn 6.53 1 Iohn 5.12 2. Thou must pray hard to the God of life Psal. 42.8 and with great importunity beseech him to give thee the spirit of life that is Jesus Christ and with the more encouragement because he hath promised to give even his holy Spirit to them that aske him Luke 11.13 3. There will be no life in the soule if thou dost not repent thee of thy sins Acts 11.18 And this is the harder worke because first to confesse thy sins will not serve turne unlesse thou forsake them and overcome them Rev. 2.7 so as the power of them be mastered and thou doe from thy heart desire and resolve to leave them If thy lusts passions disorders of life in drunkennesse swearing sinnes of deceit or the like be not mended thou canst not live this life 1 Cor. 6.9 Gal. 5.22 23. At the best without an apparent victorie there will be little comfort in life Secondly in turning thou must turne from all thy transgressions so as thou be sure thou leave no sin thou knowest but thou wilt endevour to judge thy selfe for it and strive to forsake it Thy heart must be turned from it Ezek. 18.21 Yea if some of thy sinnes for profit or pleasure be to thee like thy right eye or right hand thou must cut them off or pull them out or else thou canst never enter into life Mat. 18.8 9. As in the case of rich men the way of life is compared to the eye of a needle and their hearts to a great cable now there is no way for thee to enter into life but by untwisting the great cable till it be made like small threeds which is done by great humiliation Iames 1.10 And withall thy heart must continue affraid in the least thing to offeâ—d God This feare of the Lord is required to the very beginning of this life Pro. 14.27 4. Thou must deny thy selfe extremely in outward things thou must look for persecution yea and perhaps be put to it to forsake father and mother house and lands wife and children yea and life it selfe so as to hate and lose this naturall life in comparison of the gaining of eternall life Marke 10.30 Iohn 12.25 5. Thou must be tied to walke in a strict course of life all thy dayes resolving to walke in the way of righteousnesse and let the word of God be the rule of allâ—thy actions and by patient continuance in well-doing to seeke encrease of happinesse and holinesse for life is only in the way of righteousnesse Pro. 12.28 Rom. 2.7 8. Ezek. 33.15 16. Now though this worke be very hard yet thou hast many helps if thy heart be right and willing to obey for 1. God will give thee his holy Spirit to worke all thy worke for thee and to cause thee to walke in his statutes and keepe his judgements and to doe them and will mortifie the deeds of the flesh and teach thee in all truth and comfort and support thee and make thy workes acceptable to God as hath beene shewed before 2. Thou hast the help of spirituall armour that is mighty through God to cast downe strong holds 2 Cor. 10.3 4. thou wilt find a strong supply from every ordinance of God the Word and Prayer and Sacraments all sâ—rve to help against the difficultie of this worke and so will the societie of the godly as was shewed before 3. Thou wilt have the benefit of Christs prayers and intercession for thee in heaven Iohn 17.15 which is of unspeakable force and power to helpe thee 4. The greatnesse of
looke upon the Elect but as they are in Christ. Fourthly seeing it is certainly decreed concerning the gathering of mens soules by the 〈◊〉 of Christ it should teach Ministers with all readinesse and patience to preach the Gospell in the places where they come as knowing that such as are ordained of God shall be gathered even so many in these places as belong to the election of God Act. 13 48. Verily This doctrine of 〈…〉 is â—â—tered with a kinde of mild asseveration the reasons of which asseveration are these 1. Because the most men will hardly beleeve any such thing men by nature are wonderfull apt to object against the doctrine of Gods decrees and therefore he urgeth it with an asseveration 2. Because of the excellency of this decree above all the rest this was a golden statuâ—e the most amiable ordinance that ever was that God should from everlasting resolve to send his owne Son to redeeme us 3. This asseveration is to worke the greater assurance of faith in the Elect they should never doubt Gods love to them in Christ for verâ—ly Christ was pre-ordained c. Before the foundation of the world This phrase is used in divers senses in Scripture 1. Sometimes the foundation of the earth is taken for the peopling of the earth since the foundation of the world that is since the peopling of it Exod. 9.18 2. Sometimes for justice and judgement in the earth the foundations of the earth were moved that is all went to wrack in matters of justice Psal. 82.5 But usually it is taken for the creation of the world especially in respect of the support of this great frame of heaven and earth The foundation of the world is that admirable work of God erecting this huge frame of heaven and earth and supporting it by his almighty power so that before the foundation of the world is before the world was set up But why doth he rather say before the foundation of the world then before the world was It may be for two reasons First to raise up our thoughts to the contemplation of the wonderfulnesse of the founding of heaven and earth for the rarenesse of the wisdome of God and the cunning he shewed in this admirable frame Prov. 3.39 for the unsearchablenesse Ier. 31.37 for the surenesse and durablenesse of it Psal. 78.69 for the absoluâ—enesse and independance of Gods power in framing all this Iob. 38.4 5 for the suddennesse of it it being all done with a word and for that all this was made of nothing and that this great earth the foundation of all the rest should it selfe lie in the waters Psal. 24.2 and indeed the whole borne up onely by the power of Christ without meanes Heb. 1.3 Secondly this phrase may be of purpose used for the likenesse of the state of the Church to the world and the promise of God for the upholding of it Hee that made the world of nothing raised a Church to himselfe of that which was worse then nothing yea all that is said before of the world may assure us of so much and much more in the execution of Gods counsels in Christ for the Church Psa. 78.79 The doctrines are 1. That the world had a beginning it had a foundation it was not eternall 2. That we ought to be deepely affected with the admiâ—ablenesse of the making and upholding of the world But who can tell that there was sâ—â—h a wonderfulnesse in the creation of the world 1. Scripture doth telâ— it Heb. 11.3 2. Christ was by when it was done Prov. 8.29 3. The Angels of heaven saw the whole when it was done and were by at the doing of a great deale and were rapt with admiration at the wisdome and power of God Iob 38.4 5 6. 4. Lastly the frame it selfe as it 〈◊〉 â—â—ands speaks evidently for the wonder of the workmanship But what use may be made of the wonderfulnesse of Gods workmanship herein 1. We should disceâ—â— and marke and acknowledge the power and wisdome of God herein and by our often thoughts raise up our hearts to the often meditation of it Psal. 104 1. to 9. Shall the Angels shout with joy and shall we be so dull Iob 38.6 2. It shews the eternity of God and his soveraignty and power to dispose and alter all things at his will Psal. 102.26 89.11 3. It intimates to us many consolations 1. That God can easily prolong the life of his servants that could give and uphold the being of so huge a frame Psal. 102.26 2. That God himselfe is wonderfull firme and unchangeable to all generations and faithfull in his word that can give such a stable being to heaven and earth Psal. 119.90 89. Esay 40.21 48.13 51.13 16. 3. That if the world have such a sure foundation then much more the Church Esay 14.32 For if the foundation of the world be so glorious oh how glorious is the foundation of Sion If he have made such an excellent house for his people to dwell in it shewes he loves them much and meanes to provide for them for continuance Prov. 20.26 but especially how precious are the foundations of the new Jerusalem Rev. 21. 4. This intimates the fearefull power of God in the execution of his judgements upon wicked men Amos 9.5 Zach. 12.1 2. Deut. 32.22 2 Sam. 22.8 The project concerning our eternall salvation by Christ was before the world conceived in God Eph. 1.4 Psal. 90.1 Ier. 31.3 The Uses are divers 1. Therefore let us admire the matchlesse love of God that not onely loved us first but loved us before the world was 2. Let our love to God taste of the knowledge of this doctrine since wee began not so soone as he let our waies and purposes and desires be to extend our affections towards God to the end yea and beyond all end also 3. Let it comfort us in all adversity to think of this everlasting love of God Esay 40. 4. Lastly doth not thiâ— evidently confute merit of workes It was for no desert in us for we were loved before we had done either good or evill Rom. 9. And thus of the fourth point But was manifest in the last times for you The fift thing is the manifestation of this great work of our redemption amplified by the time of it viz. in these last daies and comprehended in the manifestation of Christ. Christ is manifested five waies 1. For the faithfull 2. To the faithfull 3. In the faithfull 4. By the faithfull 5. With the faithfull â— He was manifested for them in that he did undertake for the merit of their redemption 2. He is manifested to them in the preaching of the Gospell revealing Christ and him crucified before them 3. Hee is manifested in them when in respect of true grace his image is formed in them thus God 〈◊〉 his Sonne in Paul Gal. 1. 16. 4. Hee is manifested by them when with their obedience