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
to the end These two verses then containe the salutation where observe 1. The person saluting 2. The persons saluted 3. And the maner of the salutation it selfe 1. The person saluting is described 1. By his name Peter 2. By his office an Apostle 3. By the author of his calling Iesus Christ. 2. The persons saluted are described both by their outward estate and by their spirituall estate For their outward estate notâ— both what it was and where it was they were strangers of diâ—persion and that through Pontus Asia c. For their spirituall estate they are Gods Elect and their election is amplified 1. By the foundation of it which is Gods fore-knowledge 2. By the meanes of execution of it which is the sanctification of the spirit 3. By the end which is two-fold 1. Obedience of life 2. Remission of sinnes by the sprinkling of the bloâ—d of Christ. 3. The forme or maner of the salutation is in the end of the second verse Peter This Apostle was by Nation of Galile borne in the towne of Bethsaida His fathers name was Iona or Iohn a fiâ—herman He was the brother of Andrew who as they were fishing at the sea of Galilee of a fisherman was made a fisher of men His name at his Circumcision was Simon and his name of Peter was given him by his Saviour It signifieth a stone a rock perhaps it was given him for his confession and acknowledgment of Christ the rocke upon which the Church was built He was called by our Saviour Cephas which in the Chaldean tongue is of the same signification The Siâ—iâ—ck versâ—â—â— seâ—s the 〈◊〉 of the Epistle thâ—â— The epistle of Peter Simon Cephas This is he that was ever accounted a Prince amongst the Apostles taught in the mysteries of the Kingdome of heaven by the voice of the Sonne of God himselfe before his death This is he to whom the Lord after his resurrection three times said Simon thou sonne of Ionah lovest thou me feed my sheepe feede my lambes It is storied of him that in one day he converted 3000. â—â—ules He cured Aeneas of the palsey raised Dorcâ—s to life first preached to the Gentiles being instructed by a sign from heaven and baptized Cornelius with his houshold He was by agreemeâ—â— appointed to be the Apostle of the Circumcision Apostle Peter had a threefold call from Christ 1. To the Discipleship 2. To the Apostleships 3. And then to the Apostleship againe having fallen from his former call by his threefold deniall of Christ. An Apostle was the highest office in the Church The Apostle Ephes. 4. reckons the callings of the Ministery some were extraordinary viz Apostles Prophets Evangelists some were ordinary viz the Pastors and Doctors His mentioning of his Apostleship here shewes three things 1. Authority 2. Modesty 3. Consent 1. His authority must needs be great seeing he was the Orator Legate Embassadour of Iesus Christ which should perswade these to whom hee wrote to receive his doctrine with all reverence and care and not them onely but us also for whom it is left upon record so as what is here forbidden we should take heed of and what is commanded we should receive as the words of Christ we should take heed we fashion not our selves after the lusts of our former ignorance vers 14. and not dare to live in malice deceit hypocrisie c. Chap. 2.1 or yeeld to the fleshly lusts that fight against our soules Chap. 2.12 or to be offensive or disobedient in our particular callings Chap. â— â— or to â—â—veâ—â—â— our selves Chap. 3.8.9 or to live after the wills of men or to walke in the sinnes of the Gentiles such as are mentioned Chap. 4.3 4. and so of the rest 2. His modesty appeares in this that he seekes not principality of Primacie 3. And hiâ— consent in that he professeth hereby to bring no other doctrine then that the rest of the Apostles did For being in the same office with them he brings the same words of Christ also Of Iesus Christ Here he shewes who put him into this office and Apostleship even he that was prime of Pastors head of all principality and power The uncreate and eternall wisdome of the Father The image of the invisible God The first borne of every creature The great Messias The promised seed The sonne of David The Lord our righteousnesse The sheephâ—â—rd and bishop of our soules He is called Iesus a Saviour an Hebrew name to intimate the interest of the Jewes and Christ annointed a Greek name to intimate the interest of the Gentiles the joyning of both together note that he is a perfect Mediator without respect of persons for the elect both of Jewes and Gentiles It is a matter of great weight in the condition of life we live in to have and to be able to shew a good warrant and sound calling thereunto For the knowledge of our calling from God may both incourage us and support us incourage us to doe the worke required as in this case of preaching Woe unto us if we preach not the Gospell when we are sent of God support us against all the troubles that â—ay befall us in our Callings for the doing of our duties Seven sorts of men transgresse about this matter of calling 1. Such as runne into callings before God send them as many Ministers doe 2. Such as live by such meanes as God calls them from as they doe that live by usury lottery oppression deceit c. 3. Such as doe the workes of a lawfull calling at an unlawfull time or on the Sabbath 4. Such as abide not in their callings 5. Such as meddle with many Callings or Vocations being called but to one 6. Such as live without a calling 7. Such as are slothfull to execute the calling God hath set them in If Christ make Pâ—ter his Apostle or if Peter be Christs Apostle he must goe and speak in his name Thus of the person saluting The persons saluted are first described by their outward estate The strangers that dwell here and there There are three opinions about these strangers who they should bee 1. Some thinke they were the provinciall Iewes who were scattered into these parts and converted to the faith of Christ by Paul and Silas and because Silvanus which is Silas was about to returne to visit these Churches therefore Peter writes by him Hierome thinkes they were converted by Peter himselfe who had preached unto them when he was Bishop of Antiochia In the sixt of the Acts there are two sorts of Jewes viz Grecians and Hebrewes The Grecians were such Jewes as were scattered abroad The Hebrewes were such as kept their owne state and removed not There are two reasons alleadged why these provinciall Jewes should be meant 1. Because they are not simply called strangers but strangers of the dispersion which should note such Jewes as were driven thither
Evangelists published by the Apostles and demonstrated by six severall apparitions Now for the second The resurrection of Christ iâ—â— fountaine of singular benefits unto us For from thence flowes 1. our glorification for hee went away to provide a place for us even to prepare those heavenly mansions for us 2. The resurrection of our bodies for the spirit that raised Christ from the dead hath thereby given us assurance that he will raise our mortall bodies also 3. The confirmation of our faith and that in divers things For his resurrection assures us that he is the promised Messias and sonne of God and that our debt is payed and that hee hath discharged the uttermost farthing for else he had not beene let out of prison and that he hath vanquished all our spirituall enemies and utterly foiled and disarmed them in that they could not keepe him downe when they had him in the grave but he hath triumphed over them 4. Our justification and regeneration for so the Apostle shewes in the 4. to the Romans that he rose againe for our justification and here it is expresly said that we are begotten againe through the resurrection of Iesus Christ. Quest. But may some one say If this be true that we are begotten again by the resurrection of Jesus Christ then it seemes men were not bâ—gotten againe in the old Testament or else not by the resurrection of Christ For he was not then risen Answ. For answer hereunto wee must consider in the resurrection of Christ two things 1. The act of his resurrection and 2. the vertue of it we are not regenerate by the act of his resurrection and for the vertue of it Faith could receive it aswell as the act was to come as now in us it doth the act being past Christ was risen in the old Testament three wayes 1. In the counsell of God 2. In the word of prophesie 3. In the efficacie of it Quest. But how doth it follow that we are regenerate because Christ is risen Answ. I answer Christ must be considered two wayes first naturally as man secondly mystically as head If Christ be considered barely as a man it doth not follow but if he bee considered in the mysticall union with his members as he sustaineth their person and was surety for them it will follow he rose againe to this end that he might receive power to raise our soules by the first resurrection and our bodies at the last day Or more plainely thus Our regeneration depends upon the resurrection of Christ three wayes 1. As his resurrection was a pledge and assurance that he would raise us he shewed his power that he could doe it he laid downe his body before our eyes and quickned it againe before our faces and gave us that signe to assure us of what he could doe foâ—us 2. As by his resurrection he merited ours 3. The spirit of Christ applies the vertue of Christs resurrection for the quickening of us and the accomplishment of our whole vivification and new obedience The uses of Christs resurrection are both for consolation and instruction It may comfort us against all the accusations or temptations of Satan or the censures of the world who shall lay any thing to the charge of Gods chosen who shall condemne them Is not Christ dead or rather risen againe and sitteth at the right hand of God and maketh request for us hath hee not paid our debt hath he not fully triumphed over death sinne and hell Againe would we have a signe that in Christ all the promises of God shall be yea and Amen we need no other signe then this that as Ionas was three dayes and three nights in the belly of the whale so the sonne of man was three dayes in the heart of the earth and the third day rose againe Finally why should we now be afraid of death or any other spirituall or terrible enemy why should those last things dismay us hath not Christ had a most glorious 〈…〉 them in a most â—eâ—rible mâ—nomachy when they did the worst they could and therefore we may solace our selves in the conquest and say insultingly O death where is thy sting O grave where is thy victory Is not death swallowed up into victory thankes be to God which hath given us victory also through Iesus Christ our Lord. But if we would have benefit of Christs resurrection we must then seek the vertue of it to our selves as the Apostle shewes in his owne practise Phil. 3.9 Quest. But how may we extract vertue out of Christs resurrection Answ. We may get out the vertue of his resurrection by meditation seriously thinking of it and of the end of it by found contemplation pondering of it and by prayer begging the working of the spirit therein but especially laying hold upon it by faith and glorifying God by beleeving that it shall be according to Gods promise effectuall unto us And we must also attend to the motions of the spirit yeelding our selves over to bee framed by them and we must not thinke much to suffer the labours of Gods messengers to worke upon our stony hearts as the Angells of God rowling away the stone that lyeth sealed upon our hearts by nature And thus much of the resurrection of Christ and of the first argument of our consolation Now the second followes in the fourth verse Verse 4. To an inheritance incorruptible undefiled and that fadeth not away reserved in heaven for us or for you THis argument is taken from our glorification which is here generally described to be the inheritance of the Saints which is amplified foure wayes First by the properties of it and they are three For it is 1. incorruptible 2. undefiled and 3 immarcessible or that withereth not Secondly by their present interest in it it is not now possessed it is held only in title being laid up for them Thirdly by the persons that shall inherite and they are you that is you that are begotten againe Fourthly by the place and that is heaven the best place For it much commends an inheritance if it lye in convenient and commodious places Incorruptible undefiled and that fadeth not c. Three things are here said in the praise of this inheritance which I purpose in the doctrine of them to handle together The first thing affirmed of this inheritance is that it is incorruptible and so it is in foure respects 1. because there we shall need none of those meanes of preservation which of necessity are requisite in this corruptible world neither for the body nor soule For our bodies wee shall need no aire food sleep heat or cold apparell or the light of the Sunne or Moone or mariage or physicke And for our soules wee shall need no sabbaths sacraments temple 2. Because our happinesse shall not bee annoyed with any thing that might corrupt it either without us or upon us
which should teach us in imitation of God to separate betweene the precious and the vile accounting one that hath true grace above a thousand carnall persons and we should oppose the love of God and his account against all the scorns and oppositions of the world Besides it is an excellent comfort in affliction for this great account God makes of us may assure us that he afflicts us not willingly but with singular pitty To conclude hath God avouched us for his treasure and peculiar people and shall not we then avouch God to be our God to keep his commandements and set a high price upon the holinesse he requires Now for the second It is true also that the very afflictions and tryals of Gods servants are better than gold Moses thought they were better than the treasures of Egypt and they are so in divers respects 1. Because they take away our sinnes which is all fruit 2. In respect of the wonderfull joyes of God which a Christian findes in affliction 3. Because they are notable meanes to weane us from the world and fit us for heaven 4. Because they worke unto us an eternall waight of glory which all the treasures in the world would not purchase All which should greatly hearten us in all wrongs and troubles knowing that the Lord will cause all to work for the best and in all these we shall be more then Conquerors But I think chiefly it is to be referred to faith and so it assures us that grace is better than treasure and faith is better than gold and this will appeare better if wee compare the nature or the use or the end of these For the first The substance must needs be better than the shadow now gold is used but to resemble and shadow out the worth of grace Besides riches are neither true nor ours Not true for it is manifest that opinion sets the price upon these outward treasures Nor are they ours for they will not goe with us And for the use of these there is a great disproportion Grace may bring riches but riches cannot bring grace Iob 28.16 Prov. 24.4 Riches are but for the use or ornament of the outward man but faith and grace make the soule glorious Psal. 45.10 Riches occasion much sinne Esay 2.8.7 1 Tim. 6.9 but faith purifieth the heart Riches will not availe in the day of wrath Prov. 11.4 Ezech. 7.19 28.13.19 Zeph. 3.18 but faith will finde a propitiation to still Gods displeasure Rom. 3.25 Faith works a great deale of peace and inward tranquility but riches are like thornes and to have much gold is to have much care and all will still be vanity and vexation of spirit And lastly for the end of these it is apparant that the end of faith is the salvation of our soules 1 Pet. 1.9 but a rich man can hardly bee saved and because of riches thousands of men lose their soules The Use may be either for instruction or consolation For instruction two waies 1. First this should raise our estimation of poore Christians that are rich in faith Iam. 2.5 2. Secondly it should quicken us to the seeking of this precious faith aboue all treasures Receive faith and not silver and assurance above much fine gold and when thou hast gotten assurance keep that which God hath committed to thee And for consolation how can it but be comfortable to all that are thus honoured of God to be trusted with this true treasure God will be their gold as he said Iob 22.23 24 25. Oh happy are the men that findâ— the merchandise of faith Let all poore Christians rejoyce that they are thus exalted and contrariwise woe is unto the world because of faith men seek gold but who seeks faith what shall it profit him to have an empty soule and a full chest to have goods and not be good Yet before I passe from these words wee may note some things that are implyed First gold is precious He granteth that when he saith faith is more precious For these outward things are Gods creatures and he retaineth his title to them still It is his gold and his silver still which may teach men to be carefull how to dispose of these outward things For they must give an account of their stewardship even in these Secondly gold is here said to perish which is true both actively and passively Actively it makes many a man to perish and therefore it is called riches of iniquity and is said to drowne men in perdition and passively it perisheth because it vanisheth and will not continue Riches have wâ—ngs and either vanity will rust them or violence take them away and many times they are lost to the unexpressible griefe of the owner Nabum 2.9 10. But it seemes Faith doth perish too 1 Cor. 13. It perisheth in respect of the act of it but not in respect of the fruit of it for so it endures for ever And all this should teach us to have our conversation without covetousnesse Heb. 13.4 and if riches increase we should not set our hearts on them Psal. 62.10 but rather lay up for our selves a good foundation by the mercifull communicating of them 1 Tim. 6.17 Though it be tryed in the fire Fire is sometimes taken properly and so it may be referred to gold and then the sense is that faith is better than gold tryed in the fire Fire is sometimes taken metaphorically and so there is the fire of mortification 1 Cor. 3.13 and the fire of renovation Mat. 3.11 and the fire of tribulation and the fire of condemnation c. It is the fire of tribulation which is meant here Sometimes by this fire is meant any tribulation and sometimes a speciall fierce and unresistible crosse is meant by it and so I think the fiery triall 1 Pet. 4.12 is to be taken and so it may be understood here It is sure that God doth sometimes try his best servants with strange afflictions yet here is comfort that all this shall be for their good which should teach us in the greatest troubles to live by faith 1 Pet. 4.12 13. and in lesser afflictionâ— not to be moved seeing wee have nâ—t resisted unto so high a degree of affliction as many of Gods deare servants have Againe wee may hence note that Christians are not Stoicks they have sense of their affliâ—tions Crosses are fire and fire wil be felt no affliction for the present seemes joyous Thuâ— of the first way of amplification the second followes which is by the consideration of the event Might be found unto praise and honor and glory in the revelation or at the appearing of Iesus Christ. For the senâ—e of these words The words praise and honor and glory may be referred to God and so it is true â—hat tryall of the faith of Christianâ— in their manifold tentations shall bring a great deale of glory and honor to
conjecture hope remember or affect It is to doe all that with affiance assent or perswasion and that is more plaine iâ— we note the phrase of speech in God for we may be said to beleeve foure waies 1. To beleeve that God is 2. To beleeve God 3. To beleeve of God 4. To beleeve in God for this latter doth import a casting of our selves upon God There are also foure things distinctly in faith 1. The understanding of the Doctrine of the promise of grace 2. The second is the â—â—â—ent unto the tender of grace signified 1. By earnest desire after the happinesse revealed in the Gospell 2. By a willing base estimation of all earthly things in comparison of the excellent knowledge of Gods love in Christ. 3. The third is the relying upon God or the resting of the heart upon the truth of Gods promises as having found the chiefe good in which wee will trust and beyond which we desire no more All this is imported in this phrase if we note it 4. The fourth is the resolution to acknowledge and avouch this confidence in God both by our cleaving to Gods promises in all estates and by our profession of the doctrine of Gods free grace herein The Use is a gaine for tryall If the Lord have enlightned thee to see the doctrine of his grace in Christ if he have gotten thy consent to his truth especially if he have wonne thy affections so as thou canst with love and ioy and affiance take his word and rest in his love to thee as perswaded of his mercies toward thee and that thou canst also vow thy selfe to the profession of it assuredly thou dost beleeve 2. This doctrine confutes the Papists and carnall Protestants that thinke faith is no more then to beleeve the story of Christ and to hope well for the rest whereas to beleeve in God doth evidently import more then to beleeve that God is and to beleeve God to say true The opinion of those that think that to beleeve that Christ is the Sonne of God is enough to salvation hath more charity then authority in it Many places of Scripture prove we must beleeve that Christ is the Son of God and it is a charectiristicall difference betweene the true Church and divers false assemblies but yet the Scripture shewes we must beleeve more then that or else we may perish For the condition Ioh. 3.16 is not to beleeve that he is the Son of God but to beleeve in him which is to receive and apply him Iohn 1.12 4. The fourth thing is the cause of faith By him It is by Christ that wee beleeve in God and that for divers reasons 1. As he is the expiatorie cause of Gods favour to us For did not he satisfie for onâ— sins we had no reason to beleeve that God should regard us Our faith is in his bloud Rom. 3.15 2. As by his intercession hee covers the weaknesse of our faith and appears before God for us 3. As he is the giver and worker of our faith Eph. 2.8 10. 4. As he is Protector of our faith and preserves it Heb. 12.3 he is called the author and finisher of our faith 5. As he crownes our faith it is he that gives power to every beleever to become the son of God Ioh. 1.12 It is he that gives them eternall life Ioh. 17.2 3. The Use is first for confutation of merit not onely of works but of faith we neiâ—her could obey the law nor yet beleeve the Gospell of our selves Eph. 2.8 therefore there is no boasting of our selves 2. It should teach us to keepe our faith with all diligence and to continue grounded and established in it seeing it is a treasure Christ hath intrusted us withall 3. Thirdly if wee finde any sicknesse or weaknesse in our faith at any time runne to Jesus Christ for succour he that is the author of it will be the finisher of it also The last thing is the time Doe beleeve It is to be observed that he speaks of faith in the present time which imports divers things 1. That there was a time wherein they did not beleeve 2. That a Christian hath continuall use of his faith the just live by faith Habac. 2.4 1. He cannot goe into Gods presence without it 2. He cannot heare the word without it Heb. 4.2 2 Tim. 3.15 3. He cannot use well his calling but must live by faith Mat. 6. 4. He cannot beare afflictions without faith 1 Pet. 1.7 3. That there is no time wherein a Christian beleeveth not this must be understood thus 1. There is a twofold man the old man and the new man In respect of the new man hee alwaies beleeves for faith is the life of the new man Gal. 2.20 2. That a distinction must be made betweene the act of faith and the habit of it the habit can never be lost the act may cease 3. We must distinguish betweene faith and the Concomitants of faith Actuall joy peace in beleeving may be intermitted but not beliefe it selfe 4. Distinguish betweene faith sick and faith found Faith sometimes in spirituall diseases may have a Lethargie a palsie a swone a traunce c. and so for the present is but not discerned The Use is therefore 1. First for consolation to such as are afflicted under the want of sense of faith it doth not follow thou hast not faith because thou feelest it not because there is no time wherein thou beleevest not Quest. But what should one doe for comfort when the sense of faith is gone Answ. First looke to time past thinke of the times wherein thou didst stand and rejoyce in the grace of God 2. Looke upon the present fruits of faith and by that thou maiest discerne that faith hath roots though they be under ground those fruits are 1. An unfained desire to forsake all sin 2. Griefe because we have not faith as we would have it 3. Love of such as feare God even the meanest of them 4. The hatred of such as by following foolish vanities forsake their owne mercy 5. Griefe for the evill of our best works though never so secret joyned with the abhorring of our selves so as we are confounded for our sins which seeme to us to be as so many abominations Ezech. 36. 6. By the desire of Gods favour above all things 3. Pray to God to help thy unbeliefe and make thee sound in the faith instead of froward complainings that thou hast not faith goe to God and make thy humble moanes unto him and hee will heare thy teares and give thee faith For it is his gift and he will be fought unto Psal. 143. the whole 142.3.7 4. Know that this will be but for a short time Faith will revive and be found unto praise and glory 1 Pet. 1.6 7. Psal 30.6 David said in his haste he was cast out of Gods sight yet hee found that God even then heard the voice of 〈◊〉 cry
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
betweene a lively hope and a dead hope in sixe things i Lam. 3.25 to 31. Psal. 62.10 k Gal. 5.5 l Tit. 1.1 2. m 1 John 3.3 Vse n Iob 8. o Tit. 2.12 13. p 2 Theâ— 2.16 q Heb. 6.18 r Rom. 15.4 s Psal. 16.10 t Mat. 12.40 u Mar. 16 6. * 1 Cor. 15.5 c. Foure benefits of the resurrection of Christ y Iohn 14.3 z Rom. 8.11 1 Cor. 15. a Ron. 1.4 b Rom. â— ult Quest. Answ. Christ risen in the old Testament 3. wayes 2 Quest. Answ. How our regeneration depends upon Christs resurrection Vses Quest. Answ. How we may get vertue from the resurrection of Christ. Our inheritance is incorruptible in 4. respects a Mat. 22. Apoc. 21. 22 23 22.5 b Esay 57. 2. Apoc. 22. Mat. 6.16 Esay 25. â— Our inheritance is undefiled in five respects c 1 Cor. 15. 53. Rom. 16.20 Mat. 13. d 1 Cor. 13.12 Mat. â— 8 1 Iohn 3.2 e 1 Pet. 1.4 f 2 Thess. 1.7 Heb. 12 19. c. g 1 Iohn 3.2 h Phil. 3.22 Dan. 12.3 Mat. 13.43 k Luke 20.36 l Rev. 7.15 Psal. 16.11 It withereth not in divers respects m Rev. 21.3 1 Cor. 15.28 Psal. 36.17.15 n Luke 22.30 o Psal. 16.11 36.8 p Rev. 21.7 Vses q Rev. 22. r 1 Cor. 15.50 s 1 Tim. 1.17 t 1 Cor. 9.24 u 1 Tim. 6.16 Rom. 13.13 * Esay 57.15 Where heaven is x Ephâ—s 4.8 y Iohn 14.17 z Esay 57.15 a Gal. 4. Rev. 21. b Psal. 113. Heaven is not every where c Psal. 139. 2. The excellency of heaven above all other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gal. 3.23 1 The Christians condition here is a military condition 2 A fivefold garrison of the Christian. b Psal. 34. c Phil. 4. â— d Psal. 18.2 Vses e 2 Thess. 3.3 f Mat. 7.22 11.20 21. 13.54.58 h Gal. 3.5 4 Questions about the power of God keeping us 1 Quest. Answ. i Iohn 17. 2 Quest. Answ. 3 Quest. Answ. k Rom. 1.16 l 2 Cor. 2 4. m 2 Cor. 13.4 n Ephes. 3.7 o 2 Cor. 12.9 p 2 Tim. 17. 4 Quest. Answ. Vses q 1 Sam. 29. Esay 41.10 11 12. r Luke 12.15 s Eph. 1.18 19. t Mat. 6.13 u Acts 3.12 * 2 Tim. 3.5 2 Cor. 6.7 x 2 Thess. 1.11 y Zach. 12.12 z 1 Cor. 4.20 a 2 Tim. 1.2.8 b 1 Cor. 2.4 c Ephes. 3.20 d 2 Pet. 1.3 e Rev. 3.9 f Jude 24. g Iohn 3.36 h Iohn 5.24 i John 6.35 k Ioh. 6.37 39. l Iohn 11.26 m Rom. 10.9 n 2 Tim. 1.2 Faith doth 10. things to further our preservation o Mat. 18.6 p Iohn 3.15.16 Ephes. 6. q Iohn 6.35 17.8 Rom. 1.16 r Iohn 12.46 s Acts 10.43 Iohn 17.15.20 t Acts 10.45 u 2 Cor. 4.17 Acts 18.19 * Eph. 1.14 15. Iohn 7.38 1 Iohn 5.10 x Phil. 1.27 y John 5.4 How â—aith doth this z Heb. 2.5 a Rom. 9. b Marke 9.23 c Mat 21.22 What faith will not preserve us d Jam. 2.19 c 〈◊〉 5.46 f Iohn 9.3 5. g Iohn 4.48 6.30 h Luke 22.67 i Iohn 1.50 Mat. 27.42 k Iames 2. l Luke 8.13 Gal. 3. Iohn 2.23 24. m Iohn 11.40 Rom. 4.18 Iam. 1.6 7. n Rom. 10.14 o Mat. 21.31 p 1 Iohn 5.10 q Maâ— 16.16 r Mat. 11.23 24 s 1 Cor. 13.7 t Rom. 5.3 4. u 1 Tim. 1.16 * Luke 8.12 Iohn 8.32 Vses x Iohn 2.16.18 y Iohn 8 24. z Iohn 10.26 a Ioh. 12.38 39 b Iud. 5. c Mat. 6.6 d Rom. 10.11 e Luke 1.45 Difference betweene temporary faith and justifying faith f Acts 7.25 g Luk. 1.71 c 19.9 h Heb. 9.28 Of salvation and what is imported in the word Vses i Iob. 4.22 Act. 13.26 Rom. 1.16 2 Tim. 3 15. k Rom. 10.1 l Rom. 13.11 m Rom. 13 13 n Act. 3 47. Luk. 1 77.79 o Luk. 1.77 p 2 Cor. 7.10 q 2 Cor. 6.2 r Phil. 2.12 s Hâ—b 2.3 t Hâ—b â— 7 9. Salvation may be said to be prepared five waies u Mat. 25.34 * Esay 30 33. x Prov 8 27. y Iâ—h 3.16 Heb. 5.7.8 9. Eph. 1.14 z Luk 1.77 Rev. 19 7 8. Eph â— 5 6. Quest. Answ. We prepare for salvation five waiâ—s a Mat. 3.2.3 b Heb. 6.9 11 12. c â—ph 6 13. Prâ—v 24.27 2 Tim 4 8. d Mat. 6.19 20. Hâ—w many wayes sâ—lâ—ation is hâ—d e Gal. 3.22 23. f Pâ—al 50 ult g Mat. â—4 h 1 Cor. 13.9 10 11 12. Quest. Answ. To whom salvation is revealed and how â— i Ioh. â—7 6 k 2 Tim. 3.15 l 1 Câ—â— 2 10. Salvation 〈◊〉 be revealed â—t the last day 3. wayes m Mat. 25. Vses n Mat. 10 24 25 26. Abyssus n Deu. 32 34 35 Rom 2.5 o Rom. 1.18 p Iob 36.12 q Luk. 12.1 2. r Mat. 11.25 s Rom. 8.19 21 22. t Gen. â—9 1. Deut. 4.30 u Esay â— 2. Hâ—s 3.5 Heb â— 2. 1 Ioh. 2.18 * 1 Tim 4 1. 2 Tim. 3.1 2 Pet. 3.3 x Iâ—h 11.24 12 48. y Rev. 2.19 z 2 Tim. 3.1 2 Pet. 3.3 a Deut. 32. â—6 to 44. Luk. 18.18 b Gal 6 9 10. c Rev. 16.15 d Act. 1. e Luk. 21.9 Mat. 24.44 45 46. f 1 Cor. 7.29 1 Ioh. 2.15 16. g Ier. 17.11 Iam. 5.1 2. 1 Quest. Answ. Why the day of judgement is called the last time ☞ 2 Quest. Answ. Why the last judgement is deferred so long 1 Object Solut. 2 Object Sol. Heb. 4.12 Quest. Answ. Why many times in Scripture the aâ—swer is expressed the objection concealed How it may appeare that a Christian life is such a joyful life 9. things for this a Phil. 4.4 Zeph. 3.14 Psal. 32. ult b Esa. 40.1 9 10 c Esay 38. ult 51. 3. 65. 13 14 Ier. 31.12 Ioh. â—6 12 d Gal. 5.22 e Rom. 14.17 f Deut 28.47 g Psal. 14. â—lt Esay 2â— 9. 38.19 20 21. Rom 5.3 h 2 Pet. â— 3 Iâ—b 8.19 20. i Rom 8 3. k Ier. â—1 25 Quest. Answ. Gâ—ds 〈…〉 may finde joy nine waies l Ioh. 14.16 m Esay 12 3. n 2 Pet. 1.3 o Zeph 3. 15. Psal. 36.7 8. p Rom. 12.12 q Prov. 14.10 r Ps. 138 4 5.119.72 s Ps. 126 5 6. Esay 61 1 2 3. Ruth 5.5 t Ier. 33.8 u Iob. 4.36 Gal. 6 8 9 10. Maâ— 25.21 Esay 35.8 10. Ioh. 5.10 * 2 Coâ— 13.12 x Ioh 16.24 Phil. 4 6. y Esay 51.11 z Prov 29 6. a 1 Cor 7.30 b 1 Thes 5.18 Vses The inconvenience of uncheerfulnes in such as professe religion Quest. Answ. What wâ— must doe to preserve the joyes of God in our hearts * Eccl. 2 c Amos 6. d Eâ—cl 11.9 e Luk. 12.15 Quest. Answ. How far forth a Christian may joy in earthly things f Esay 22.12 Sorts of heavinesse f Rom 14.15 g Rom. 7. h Câ—nt 3. i Pâ—al 42. k Ezek. 9. l Lament m Esay 66.2 n 2 Cor. 5. o Esay 6.3 17. Rules for heavâ—nesse for croâ—â—es When sorrow in affliction is moderate