be their eternall food in heaven The meat offering must be upon the Altar to signifie that we can have no hope of nourishment but from the merit and vertue of the sacrifice of Christ as all meanes are sanctified by it VERSE 21. to 32. Hitherto of the sacrifice for the richer sort Now followes the course to be taken for the poorer sort which in effect is the same with the former save that he must take Turtles or Pigeons instead of two of the Lambs The things here to be noted are 1. That in the application of Christ God puts no difference the poorer sort if they be penitent may be justified as well as the richer 2. That without Christs sacrifice no man can be justified be hee of what condition he will 3. That in the receiving of Christ all are not alike qualified for the measure of grace and discerning and faith 4. That the endevour is accepted for the deed for the poore is excused if he provide a sacrifice according to his labour of his hand 5. That if wee through carelesnesse neglect the meanes of further grace that is a just exception therefore it is urged three times If he cannot get so much ver 21 31 32. Hitherto of the digression into the explication of the doctrine of clensing the Leper And thus of the nature of this work of sanctification The subject followes Your soules Your soules It is true that by the soule synecdochically hee meaneth the whole man for he that is truely sanctified is sanctified in soule in body and spirit 1 Thes. 5.23 The medicine is applyed and goeth as far as the disease and Christ dâ—ed as well for the body as the soule and both must be purged before we can enter into the Kingdome of heaven and therefore wee are charged to abstaine from all filthinesse both of flesh and spirit 2 Cor. 9.1 and our bodies must be offered up as a sacrifice to God Rom. 12.1 yet notwithstanding the soule is named as that which God chiefly stands upon though he require and worketh both for the holinesse of the heart is that he calls for to have given him Ier. 4.18 and we do perform the most immediate worship by our spirits Ioh. 4.24 and the sanctity of the heart is the fountaine of all the outward holinesse as the impurity of the heart is the cause of the outward impurities of life Besides the soule is the seat of all holy graces that are saving graces they dwell there though their imployment must sometimes be without and further the sanctification of the soule is characteristicall for that is the holinesse that distinguisheth betweene the godly and the wicked This then is the observation that the chief seat of true grace and holinesse is in the soule of man The Use is divers 1. For Information From hence it is manifest 1. That they are grossely deceived that think inward inordination of thoughts and affections are no great faults whereas the infection of the soule is most dangerous because it is the fountaine of all the rest and is more usually committed and more hardly cured Psal. 78.8 â— 66.18 95. c. 2. That God lookes not at the outward appearance of men hee askes not what houses clothes fare friends c. they have but what grace they have in their hearts yea it is certainâ— that outward reformation will not here serve the turne Hypocrites that make so much adoe about washing the out-side are deceived in their reckoning God will not be deluded with painted sepulchres hee knows what is within and the civill honest man is in the same case 3. That true grace may be where there is not an outward shew of it the truest sanctification is in the heart yet this gives no liberty to wicked men For it is not true that a wicked life may be found where there is grace in the heart therefore call thou not that uncleane which God hath purified 1 Cor. 4.5 4. That it is a grievous sinne to infect the soules of men by example counsell provocation corrupt opinions c. They that would poison the bodies of men were worthy punishments in all mens judgements how much more they that wilfully poyson many soules 5. There is no need of any purgation after this life for God takes an order to purifie the soules of his people even in this world Secondly for Instruction 1. Therefore this should strongly perswade with us to seek inward holinesse If there be so much adoe in the world to get cleane and cleare faces what should our care be to have cleane soules seeing God looks at that Psal. 7.9 God searcheth the heart and reines The chiefest thing wee can get for our soules is the purifying of them Ierem. 44.14 what profiteth it to winne the whole world if thou lose thy soule for the foulenesse of it and it is certaine no beauty of the face can allure a man so much as the cleannesse of the heart doth allure Christ. But this inward holinesse chiefly consists 1. In casting out the vices of the soule evill thoughts ignorance pride inordinate affections stubbornnesse of will and humour with whatsoever drosse hypocrisie security malice c. 1 Pet. 2.12 circumcise therefore thy heart Col. 2.11 2. In attaining new gifts of the spirit of grace such as are illumination discerning faith zeale love of God softnesse of heart affections of worship c. Heb. 13.9 2 Cor. 4.6 Rom. 5.5 3. In the exercise of these in the daily coâ—rse of our lives looke to thy heart when thou dost any work to God â— In the reformation of the heart wee must looke to it that we be sanctified throughout it is not enough there be some gifts in some of these faculties but there must be grace in all and so of the sinnes of the soule to be mortified 3. This doctrine may be a great comfort to the godly that have set their hearts to serve God in their spirits and labour for the true grace of Christ in their soules though they abound with infirmities and the world speak evill of them it should comfort us against the many aspersions of men Psal. 17. 4. c. though it be true as Prov. 20.9 yet God accepts of the desire c. Rom. 8.27 Quest. But how know I whether I have the true grace of Christ in my soule Answ. By this text thou maist know it by three things 1. If thou seeke inward purity as well as outward 2. If thou find an alteration in every faculty of thy soule 3. If thou be like unto God that hast most care of what shall become of thy soule and art most carefull of meanes for thy soule Quest. But what shall one doe to get a cleane heart Answ. 1. Examine your hearts as Psal. 4.4 for the heart is deceitfull Ier. 17.9 c. 2. Pray to God to create a new heart in thee 3. Attend upon the meanes that are powerfull to clense the heart our
as he is the efficient cause It is true that some have imagined that the soule of man was made of the substance of God because it is said God breathed into man the breath of life Gen. 2.7 as if he infused into him somewhat from himselfe as a part of his divine substance And the Apostle Paul saith Act. 17.18 We are the Progeny of God and Saint Peter saith We partake of the divine Nature 2 Pet. 1.4 Now this opinion cannot be true and was worthily condemned by the Fathers as hereticall for Then man should be God For whatsoever God begets from himselfe is God and therefore we say Christ is God Then some part of Gods nature should be infected with sin and ignorance and be damned in hell too which is wonderfull blasphemous to beleeve Now for the places alledged That in Gen. 2. must be understood figuratively for God hath not properly breath but he meaneth that God after a wonderfull manner did infuse the soule into the body And for the place in the Acts we are said to be the progenie of Godâ— not in regard of substance but in respect of resemblance in gifts with which mans nature is adorned And for the place in Peter we are said to partake of the divine nature in the same sense namely as we are qualified with gifts as wisdome goodnesse holinesse in some kinde of likenesse of God It remaines then that we are of God effectually because God hath created our soules and formed them in us This then is the truth that God doth create the particular soule of every man and inhere it to the body when it is formed and distinguished in the parts thereof This may be proved diversly First it is cleare it was so done with the soule of Adam for his body was already framed and then his soule breathed into him Now if the soule of Eve and of all others had another manner of beginning than the creation of God it would have beene mentioned in the Scriptures but that is no where mentioned Secondly Moses calls God the God of the spirits of all flesh Num. 16.22 and 27 16. Thirdly David saith the Lord fashioneth the hearts of all men alike Psal. 33.15 It is Gods worke then to create the heart Fourthly Solomon saith Eccles. 12.7 The body returnes to the dust and the soule to God that gave it in the dissolution of all things they returne to the first causes and matter As the body may be proved originally to be of the earth because it returnes to dust so must the soule be of God because it returnes to God which is said to have given it Fifthly the Prophet Esay useth this phrase concerning God and in his name The soules which I have made Esa. 57.16 Do you aske how the soule comes into the body The Lord answers I made it Sixthly the Prophet Ezekiel shewing how man becomes a living creature speakes thus Thus saith the Lord to these bones I will cause a spirit to enter into them and they shall live Ezek. 37.5 Seventhly the words of the Prophet Zecharie are yet more cleere Thus saith the Lord the Lord which spreads out the heavens and foundeth the earth and formeth the spirit of man in him Out of these words it may be proved that God created the soule of every man and that it is his onely worke For first he saith expresly God formed the spirit in man Secondly this worke of God is compared to two other workes viz. the spreading out of the heaven and the laying of the foundation of the earth Now it is evident that those two things he did of himselfe of nothing without any meanes Lastly that place in Heb. 12.9 is most cleere The words are these Wee have had the fathers of our flesh which chastised us and we reverenced them how much more should we bee subject to the Father of our spirits and live Where is a manifest antithesis betweene the flesh and the spirit and the fathers of our flesh and God the Father of our spirit we had our flesh from our parents and our spirit from God I might adde the reason taken from the manner of giving of the soule of Christ for he was made in all things like to us sinne onely excepted Now it is evident that Christs soule was not begot by carnall propagation and therefore it was created of God Ob. 1. Now against this is strongly objected that if the soule be created immediately of God then it is created either pure or sinfull if pure then how is it that the soule is guilty of originall sinne if impure then how can it be avoided but that God must be the author of sinne Answ. This reason drave divers of the Fathers in the time of Hieromâ—â— especially the Westerne Fathers to beleeve that the soule was propagated from the Parents and Saint Augustine is doubtfull which opinion to take to the inconveniences of each opinion seemed so great But other Divines answer this objection in this manner First that the soule is created of God pure but joyned to a body conceived in sinne which is no injustice in God because he delivers the soule but into such an estate as man had cast himselfe into by his owne wilfull sinne bringing this corruption not onely upon himselfe but upon all his posterity who fell in him Hee by agreement with God being as the common sort of mankind was with him to stand or fall in that generall respect Nor may it be doubted but that the body may worke upon the soule as we see by experience when the body is full of cholericke humours it inclines the soule to anger and so when the body is burdened with melancholy humours it evidently makes sadnesse even in the very minde c. Another answer may be this God creates the soule pure but yet that soule is guilty of owing though not of doing debendi though not agendâ— it is charged with the debt of Adam as children may be charged with their fathers debts Now this is one part of originall sinne As for the other of corrupt inclination it is to answer modestly if we say we understand not being assured of two things the one that God is the Father of spirits and the other that all men are infected with sinne from the wombe Both are to be beleeved though in this life we cannot explicate it And what hurt is it if wee be ignorant how sinne entred into our natures seeing it concernes us to know it is there and to learne how to get our natures recovered Ob. 2. Other living creatures beget the like to themselves both in body and in soule too and therefore by this doctrine men should be more unable and unperfect than any living creature For if he do beget but onely the body he doth not beget one in specie like to himselfe Answ. Though God create the soule yet it followes not but that it may be truly laid that man begets a man and that
one way to come in And further we can find no meanes that hath sufficient power to make a man live God hath so reserved the power of life in his owne hands that none of the means we use to preserve life can doe it to make it hold out for a moment if God doe not from above give speciall assistance Man liveth not by bread Mat. 4. and if a man had abundance of all worldly things yet a mans life consisteth not in that Luke 12.15 c. The fourth reason may be taken from the profession of a Christian or his state or relative calling or condition in this life First we are Christs spirituall souldiers Now men that goe to warre intangle not themselves with the things of this life that they may please them that have chosen them to bee souldiers 2 Tim. 2.4 Secondly we are pilgrimes and strangers in this life and therefore nothing should be more easie to us than to be wearie of the present condition and to long to be at home Thus did the Patriarches Heb. 11.13 Thirdly in this life we are but poore cottagers that dwell in poore houses of clay and shall we love to bee here rather than in those eternall mansions 2 Cor. 5.1 Ioh. 14.2 The fift reason may be taken from the sinnes of life Even sinne is a disease and a loathsome contagious one Now then see what life is thou thy selfe hast innumerable sinnes and there is no man alive that sinneth not in the whole world Now if every man have innumerable contagious diseases what a loathsome pest-house is this world to live in The thoughts of a man can reach to the depth and length of this argument but inconsideration buries all wholsome counsell and motives But besides this respect of sinne a Christian finds from his owne sinnes if there were none else in the world great cause to be wearie of life first because sinne argues the imperfection of his nature both in soule and body and so long as he is in this sinfull life he can never have a perfect nature now a man that loves himselfe for this reason would never love life Rom. 7.23 Secondly because sin is an offence to God now a child of God should therefore loath life because by sinning be doth injury to God his mercifull Father and in the most holy Christians this argument hath extraordinary force The sixth reason may be taken from the crosses of life Hath not every day his griefe Is there any estate or degree of men free from them Are not those whom God loves corrected yea and perhaps more than other men Seriously thinke of what thou dost suffer in thy particular What diseases or infirmities are in thy bodie What unquietnesse and vexation dost thou suffer in the house where thou livest What crosses doe follow or feare thee in thy calling Yea doth not thy religion breed thee trouble If the reproaches and oppositions be considered of which godly men sometimes suffer we might say with the Apostle Of all men they are most miserable 1 Cor. 15.19 Paul saith he was a man crucified while he lived Gal. 2.20 and did alwayes in his body carry about the dying of the Lord Jesus 2 Cor. 4.10 Besides consider of the danger of what may come upon thee in life What if war come or the pestilence or sudden poverty that cannot be cured or with fearefull diseases that will fill thee with horrible pain Nay what if thou shouldest fall into some shamefull fault Oh what were the misery would follow upon it The seventh reason may be taken from the extreme vanity of those things that seeme to be felicities in life all the things in life that with any colour of reason can be made objects of thy love are either the people of the world or the commodities of the world Now for the first of these thou hast no reason to be in love with life for the people of the world with whom thou livest for 1. Amongst all the thousands of men and women thou seest in the world it may be there is scarce one that loveth thee entirely scarce one from whom thou maist enjoy delight or comfort They are poore things thou canst have from the rest whether they be neighbours or strangers More than thou givest thou shalt not receive unlesse it be in poore complements of salutations and ceremonies of life 2. If thou didst excell in the priviledge of being loved by friends kindred wife or children yet reckon how small a portion of thy life is refreshed from them there is sometimes more delight in one poore dreame than will be had this way in a long time 3. Thinke of it what changes and losses thou dost or maist suffer if there were any thing worthy thy love in friendship or acquaintance thy friends may be daily lost either by the change of their minde from thee or by distance in habitation or by death and the pleasure is had by thy acquaintance is made not worth the having either by interruption or by discord and taking of offence or want of power or will to help when thou hast most need 4. Who would not hate life for this very reason which I now give Let a man consider by experience in all others how little the world cares for him If thou wert to die what would the world care or almost any in the world Let it be thy wife children neighbours hearers dearest friends yea thy religious friends what would any of these care for thy death Looke not at their words but note it in their deeds How few will be sorry for thee or for how short a time and how soone wilt thou be cleane forgotten or how poore a thing is the greatest memory any man hath when he is dead Dost thou live to heare this and yet wilt be so mad as to love life for the love thou bearest to any other 5. The evill thou sufferest from the world is greater than the good thou canst get by it thinke of the reproaches injuries oppositions contempts persecutions infections thou maist finde from unreasonable men How many thousand would triumph over thy poore fame if thy feet doe but slip Lastly the company thou shalt have of Angels and spirits of just men in another world should make thee loathe all these things in this life whether thou respect number or power or dearenesse in friends even in such as must be companions of thy life and therefore for the company that is in the world thou hast no reason to love life The commodities of the world are lands houses money honour credit beauty pleasure and the like now mâ—n have no cause to be so in love with these if they consider 1. How small a portion they have of these If a man had won the whole world and the glorie of it yet it were not worth the having if he must lose his own soule May if it were all had upon the best conditions yet it would not
verse 7 this effect is both propounded and amplified propounded in those words The tryall of your faith amplified 1. by comparison with goâ—d triâ—d in the fâ—rnace 2. by the event it will be found to praise and honor and glory at the appearing of Iesus Christ. The second objection might be made thus Wee know not whether the former comforts belong to us to which the Apostle answers by giving three signes by which men may try themselves 1. The love of Christ whom they have not seene 2. Beleeving 3. The unspeakable and glorious joyes of the Holy Ghost verse 8. The end of all which is the salvation of their soules verse 9. Thus of the Prolepsis the testimonie of holy men foâ—â—owes where consider five things 1. Whâ—â—e sâ—â—i fie In generall Prophets In speciall those Prophets which were appâ—â—â—â—ed to testifie of the grace that should come unto us Christians 2. 〈…〉 precâ—â—â—nes to furnish themselves for the knowledg of the things they testified They searched inquired diligently 3. The question they studied or unto which they testifie In generall 〈…〉 of salvation verse 10. In speciall it was of the manner and time of the grace foretold 4. The 〈…〉 them to this earnest desire after this knowledge and that was the inspiration of the Holy Ghost driving them to foretell of the passion of Christ and glories that should follow 5. The successe and that is that they were answered of God where observe two things 1. The manner of the giving the answer it was by revelation Unto whom it was revealed 2. The matter of the answer which concernes both Persons and Things The persons are considered negatively and so they were resolved that they themselves were not the men to whom those glories did belong and affirmatively that they did minister those things unto us Christians Now the things promised are not onely propounded but commended and that two wayes 1. By the glory of their efficient causes which were lesse principall the Apostles and more principall the Holy Ghost sent downe from heaven 2. By the adjunct respect of the Angels which things the Angels desire to looke into Hitherto of the consolation The exhortation followes from ver 13. to the end where observe 1. The things unto which they are exhorted verse 13. 2. The reasons by which the exhortation is inforced The things to which he doth exhort are three 1. The first concernes the renovation of the mind Girde up the loynes of your minde 2. The second concernes the moderation of life be sober 3. The third concernes the confirmation of their hope Trust perfectly upon the grace to be brought c. ver 13. The reasons follow and they are 6. in number taken from the consideration 1. Of the Image of God verses 14 15 16. 2. Of the judgement of God verse 17. 3. Of the redemption in Christ verses 18 19 20 21. 4. Of the relation to the godly verse 22. 5. Of the immortality of the soule verse 23. 6. And sixtly of the mortality of the body verses 24 25. The first reason taken from the Image of God is both propounded and expounded propounded in these words as obedient children expounded two waies 1. by description 2. by testimonie By description 1. negatively shewing what they should shâ—nne Not fashioning your selves to the lusts of your former ignorance ver 14. 2. He sets it out affirmatively both by shewing the patterne to be imitated viz the holinesse of him that called them and also the manner of imitation viz to be holy in all manner of conversation ver 15. In the testimonie two things are to bee noted 1. Whence the proofe was fetched in these words As it is written and 2. what was alledged viz Be yee holy as I am holy ver 16. The second reason is taken from the judgement of God where note 1. The proposition of the reason viz Hee that yee call upon as Father c. 2. The inference or use of the same viz Passe the time of your sojourning in feare In the proposition consider 1. Who shall be judge viz he that was called upon as a Father 2. How he shall judge viz without respect of persons 3. Whom he shall judge viz every man 4. For what they shall be judged viz according to their workes verse 17. The third reason is taken from the consideration of our redemption and this reason should move the more 1. Because all the precious things in the world could not redeeme man verse 18. 2. Because the deliverance from our vaine conversation was one of the maine ends of our redemption verse 18. 3. Because our redemption was effected by a matchlesse price viz the passion of Christ which is increased 1. In that it was a suffering even to the effusion of blood 2. that it was a suffering of one that was so infinitely pure without spot or blemish verse 19. 4. Because our redemption was ordained in Gods counsell ver 20. 5. Because the honor of manifesting Christ in the cleare preaching of the Gospell is done now to us Christians and not to the Fathers of old verse 20. 6. Because our redemption was ratified by God the Father and that two waies 1. By raising Christ from the dead 2. By giving him glory verse 21. 7. Because all this was done that our faith and hope might be in God verse 21. The fourth reason is taken from our relation to the godly ver 22. In which reason observe 1. A proposition of doctrine 2. An exhortation by way of use The proposition in it selfe properly concernes sanctification which is described 1. By the nature of it imported in the mâ—taâ—horicall terme purified 2. The subject of it your soules 3. the forme of it in obeying the truth 4. The cause of it the spirit 5. The end of it which was brotherly love amplified by the property of it unfained The exhortation is therefore to love one another with a pure heart fervently The first reason is taken from the immortalitie of the soule which is considered two wayes 1. In respect of the fountaine of it which is the new birth 2. In respect of the meanes of it which is set downe 1. negatively not of corruptible seede 2. affirmatively where consider what the meanes is and by what it is What it is viz incorruptible seede By what it is the word which is praised for three things 1. It is of God 2 â—t liveth 3. It abideth for ever ver 23. The sixt reason is taken from the mortality of the body compared with the eternity of the word of God ver 24 25. Of the vanity of man ver 24 which is â—â—th propounded and repeated propounded as it concernes either the person of man All flesh is grasse or the condition of man All the glory thereof is as the flower of grasse The repâ—tition â—s it concerns both is in these words the grasse withereth and the flower falleth away The eternity of the word of God is propounded in
suspect it Lastly this joy in the holy Ghost in some is an habituall gladnesse of heart which constantly after assurance is found in them though they feele not the passions of joy but in others there is felt at sometimes the vehement passions of joy but not the constant gladnesse Now eyther may be the true joy of the holy Ghost if it agree to the former signes But what should wee doe to get the joyes of God 1 Thou must be in the generall Gods servant and devote thy selfe to holinesse else thou canst never feele them Esay 65.13 2 Thou must voluntarily seeke godly sorrow for thy sins for these joyes are promised to and most felt by such as mourne for sin Psal. 126.2 3 5 6. Esay 61.3 Prov. 14.10 Mat. 5.5 3. Thou must labour after the affections of godlinesse till thou come to love Christ and the Word and holy exercises thou canst not get the joy in the holy Ghost if we did once love to be Gods servants the Lord would refresh us with the joyes of his presence Esay 56.6 7. But what should we doe to preserve the joyes of God that'wee might more constantly rejoyce in the holy Ghost Observe these rules 1. Thou must get a meeke spirit For passion and pride hinder the refreshings of God wonderfully Esay 29.19 2. Preserve uprightnesse the upright shall have an harvest of joy But if thou nourish the love of any sinne it is impossible to keep the joyes of God Psal. 96.11 Prov. 29.6 12.20 3. Lose not Gods presence but set him in thy sight and walk before him There is fulnesse of joy at his right hand Psal 16.11 4. Be much in well-doing For that will make our joy abound Col. 1. 9 10 11. 5. Hang upon the brests of the Churches consolation and sincerity Esay 66.11 6. Take heed of much carnall or outward reioycing For the immoderate liking of earthly things hardens the heart in the things of God Hence wee may briefly note the causes why many professors have no more ioy 1. Some neglect the meanes 2. Others are mastered by strong affections as Envy or Passions c. 3. Others have neglected mortification 4. In many their very unprofitablenesse is the cause 5. In some the love of some secret sinne blasts all grace and joy Thus of the 8. verse Verse 9. Receiving the end of your faith the salvation of your soules THis Verse is a ratification of the former in which the Apostle labours to assure salvation to all such as have the former signes 1. The matter assured is the salvation of our soules 2. The certainty of the assurance is in the word receiving which imports it is as sure as if we had received it already 3. The instrumentall cause is faith for salvation is the end of faith Receiving If this word be marked in it selfe and the coherence foure things arise to be observed 1. First that wee should receive the graces and blessings of God with much joy and love of Christ who is the foundation of the merit of all This I note from the coherence with the former Verse 2. Secondly we are seldome glad at heart longer then we are receiving some blessing or promises from God Note that he joyns this word to the joyes of the holy Ghost in the end of the former Verse 3. Thirdly that salvation is received even in this life received I say 1. In the promises of it 2. In the graces which begin eternall life in this life 3. In the certainty of the assurance of it 4. The word in the Originall signifies to carry back againe or to fetch out of the field which imports we cannot get salvation nor any promises or graces that concerne it but we must fight for it there will be some bicketing before it can be carried away out of the field Of your faith Faith is here expresly made the instrument of our salvation This is a principle and should be unmoveable in the heart of every Christian that without faith our religion is to no end For wee cannot be saved without it which should teach us both to seek this faith and to account of it as most precious and to this end to make sure that our faith be right wee cannot be too oft urged hereunto I will instance but in foure signes of a true perswasion For I take it for granted that the most of us say we are perswaded God loves us and Christ died for us Now wee may try whether this perswasion be right foure waies 1. First if it will endure the tryall of manifold tentations as the coherence shews a true perswasion will If it will support us in adversity of all sorts in some measure especially if it will fence us against the scornes and oppositions of the world this will prove it to be a true perswasion 2. Secondly if it be such a faith as will beleeve all that is written Act. 24.14 so far as it sees it to be the will of God though it be against reason or affection or profit or the opinion of any other 3. Thirdly if it have the seale of the spirit For hee that truely beleeveth hath a witnesse in himselfe even the witnesse of the spirit of adoption testifying by unspeakable joyes the assurance of Gods love Eph. 1.14 1 Ioh. 5.10 4. Fourthly if it be accompanied with a sincere life and love of all that truely feare God for the image of God in them True faith will shew it selfe by this love Gal. 5.6 The end of your faith The word here rendred the end doth further signifie a reward or wages which is given at the end and so these things may be observed 1. First that in the end the Lord will take account of the use of all gifts or graces in men 2. Secondly that unlesse we hold out to the end we can never have reward 3. Thirdly that true faith will hold out to the end if it be true it will abide 4. Fourthly Faith it selfe will once have an end and therein love excels faith because that will never end 5. But the last and chiefest point is that it will be a glorious time when the end comes that God disposeth the rewards of beleeving which may serve for foure uses 1. First it may comfort Gods afflicted servants For the expectation of the poore shall not perish for ever Psal. 9.18 and God will certainly give an end and expectation Ier. 29.11 And have we not seene the end of the Lord in many things in our temporall troubles and can we doubt him for our last end why should any feare death Is it not the time of receiving wages No hireling is afraid of the time of receiving his wages 2. Secondly it should teach us therefore to wait upon God and possesse our soules with patience holding fast our confidence of assurance For the end shall come and it will not be long before it shall be 3. Thirdly for information we
the Messias to come 2. By the whole ceremoniall law and service For all those were shadowes of Christ to come But the Gospell is said to be hid and concealed from ages and generations c. Rom. 16.26 Eph. 3.5 Col. 1.26 The text is as it is now It did appeare but not so clearly But how doth this doctrine of the Gospell differ from other Scripture especially from the law 1. In the manner of revelation The law is written in some sort in the heart of man Rom. 2.15 but the Gospell now may not be knowne to nature but revealed by Christ Mat. 16.17 2. In the subject of doctrine The Law tels us what we should be but not how we can be so Now the Gospell shews us a full and sufficient righteousnesse in Christ that will be availeable The Law saith pay what thou owest doe this and thou shalt live But the Gospell saith beleeve the promise and thou shalt be saved 3. In the continuance of the force of it The gospell is an everlasting gospell God will never alter his mind whereas he hath changed his mind for the covenant of works But is it the Ministers duty onely to publish the gospell in that the Apostle saith by them which preached It is chiefly For to produce the effects before mentioned it is his calling who hath commission from God to be his embassador yet private persons may comfort one another with these things But is the gospell onely effectuall when it is preached It is most effectuall then and that is the ordinary meanes God hath appointed 1 Pet. 1. ult The Uses are First for Ministers and so 1. For consolation For the excellency of the subject exalts the dignity of their calling they are trusted with a very glorious embassage Rom. 15.16 17. 16.26 therefore never be ashamed of it Rom. 1.16 and this was taught by Christ himselfe Mat. 4.13 and those Eph. 3.4 2. For Instruction Therefore to serve God in their spirits even with their whole hearts Rom. 1.9 and suffer all things rather then hinder the Gospell 1 Cor. 9.12 Paul saies It is better for mee to dye then to make my glorying void Secondly for the people 1. For instruction 1. To pray for their teachers that God would open their mouthes and make their hearts fat with his goodnesse herein Eph. 6.19 and to esteeme them as Rom. 1â— 15 2. To receive it with all gladnesse and power yea and affliction too 1 Thes. 1.4 5. 2. For terror to wicked men that contemne or neglect so great salvation this is preached for a witnesse against worlds of them Mat. 24.14 The anger of â—od will be revealed from heaven against them Rom. 1.18 God will search mens hearts both for desires and care and for contempt too 1 Thes. 2.4 Act. 15.7 8. and at the day of judgement the terrible vengeance of God shall fall upon them 2 Thes. 1.8 1 Tim. 1.9 10 11. This makes their judgement greater Thus of the lesse principall The most principall cause is the holy Ghost sent downe from heaven By the holy Ghost sent downe from heaven The meaning is to affirme that the things propounded in the Gospell are the more eminent because they were effected by the very holy Ghost This that is here â—â—id that the holy Ghost was sent from heaven was first and principally fulfilled in the dayes of the Apostles and chiefly then also in the day of Pentecost as is shewed in the second of the Acts. But secondarily it is true of all faithfull Ministers that the holy Ghost works wonderfully from heaven in the power of the Gospell Ghost It is an old English word and signifieth a spirit and the Spirit of God is called an holy Ghost or spirit 1. for distinction sake and 2. by effect For Gods Spirit is holy that is it hath all holinesse and it hath it in it selfe not by illumination from any other higher cause and so are not the spirits of men and Angels holy mens spirits have sinne in them on earth and the Angels and blessed soules in heaven have no holinesse but what they received 2. Gods Spirit is holy by effect For it his proper work to sanctifie the elect and so to work holinesse upon the spirits of men by spirituall regeneration But why is Gods Spirit called a holy Spirit rather â—hen wise or mercifull c First when we call him holy we comprehend all that in it for wisdome and mercy are but parts of holinesse Secondly in respect of us and his working in us it is a most proper word for it notes his working in the Elect above all reprobates Fâ—r a man may be a wise man and yet perâ—sh Mat. 11 2â— 1 Cor. 1.19 and a man may give all his goods to the poore and yet it is nothing 1 Cor. 13.3 but now if a man be made a holy man hee is sure to be saved Well then the first doctrine is that Gods Spirit is a holy Spirit which may serve for divers uses 1. To exalt in us a further sense of Gods goodnesse that is pleased to put his Spirit within us seeing our hearts are so uncleane and his Spirit so holy 2. It may humble uâ— and feare us from sinne if we belong to Christ we carry about with us the Spirit of Christ Rom. 8.9 Now think of it then thou canst not sin but thou hast a witnesse and a Judge within thee Besides the very respect of the holy Ghost should move thee to feare sinne for sinne grieves the holy Ghost and hinders his work of sealing thee up to the day of redemption Eph. 4.30 3. It should encourage uâ— in the works of mortification for Gods Spirit hath his name of holinesse and though it be never so hard yet by the Spirit wee shall be made able in some measure to mortifie the deeds of the flesh Rom. 8.10 and to walk in Gods statutes Ezech. 36.27 Secondly if we consider why the holy Ghost is hâ—re named wee may learn that the holy Spirit of God is the first and chiefe cause of all that grace which either Ministers or people enjoy in the gospell Which may first comforts us against all the impediments of the gospell Oh might some men have thought a 100. yeares agoe how is it possible to bring downe the power of Antichrist why by the Spirit of Christs mouth he will consume him 2 Thes. 2. In the mouth of Christ in the preaching of the Gospell there is a Spirit even the Spirit of God which will doe more then 10000. armed men to pull him downe Oh might some one think I shall never understand or never remember so many holy comforts and instructions why the Spirit of God will teach us to profit and leade us into all truth and help our infirmities when wee deale with God and his ordinances and pull downe those strong holds which Sathan hath to hinder the obedience
him 3. Revealed knowledge is that illumination by which God many times communicates the mysteries of his will to the Angels otherwise hid to them 4. Experimentall is the knowledge which they get by experience and observation in the world especially in the Church as things daily fall ouâ— But that this point may be yet more cleare it will be profitable to declare it by considering the severall things they know and the rather because they know them not all one way All things Angels know are either 1. God 2. or the creatures 3. or the mysteries of the Gospell 4. or the thoughts of men 5. or things to come Now these things they know but after a diverse manner How doe they know God For opening of this I mist shew it by the eye of man three waies By sight we know things first mediately as by a glasse expressing the proportion of the thing we see though we see not the thing it selfe Secondly by the presence of the thing in the eye or rather of the likenesse though the thing it selfe be not in the eye as when we look upon a man some what distant from us Thirdly when the thing seene is present in the essence of it in the very eye so the light is in the eye of man Now by the first way the Saints see God on earth that is to say by means as by a looking glasse not face to face By the second that is by some signe or likenesse of Gods presence the Angels did see God by creation By the third way that is by the lightsome presence of the glorious essence of God is Godseene of the Angels face to face as they are confirmed in Christ and so also doe the blessed soules see God 2. Now for the creatures of all sorts the Angels know them two waies 1. In the glasse of Gods essence in which they perfectly are resembled 2. By certaine likenesses of things put into them immediately after their creation whereas man hath his knowledge by degrees and they view things as it were in one view not successively as we doe but at once as it were by a sudden coruscation as I may call it they see what is in the creatures as the heavens had their perfection all at once so had the Angels and as the perfection in the heavens is alwaies actually so is the knowledge of Angels alwaies perfect in act so there is no time wherein they know not any creature God hath made 3. As for the mysteries of the Gospell it is probable that the maine heads of salvation of the Elect by Christ they knew it shortly after the creation else how could they discharge the guardianship of the Elect if they knew nothing of their salvation It was their function to minister to them that should be heires of salvation and they did often attend upon Christ as the Saviour of the Church when he appeared yet the severall branches and determinations and the circumstances of time and their employments or the persons in severall ages that should be called as for example the calling of the Gentiles or the like things that concerned either their ministeries or the mysteries of Christ they did not know by nature but by grace of revelation after Eph. 3.10 4. For the thoughts of men I must distinguish some thoughts are so secret and still in the mind as they make no impression upon the body at all some thoughts are so boyling and working that either by gestures or by the impressions of some affections raised by them they leave some print upon the body The first kind God onely knowes of the second kind a wise man will know much by ghesse much more the Angels of God 5. Lastly as for things to come they must be considered either as they hang in their causes necessarily or probable in nature or as they are expressed in the prophesies of Scripture or as they are secret in the counsell of God Things to come of the first two kinds the Angels doe know respectively The third sort onely God knowes Thus briefly of the nature account affections and knowledge of the Angels The maine use of all is that which is here intended viz. that the desire of these noble creatures should incourage and settle us in the assurance and estimation of the grace brought us in the Gospell Thus of the 12. verse and so of the first part viz. matter of Consolation The matter of Exhortation followes to verse 8. of Chap. 3. Verse 13. Wherefore gird up the loines of your minde be sober and trust perfectly on the grace that is brought unto you by the revelation of Iesus Christ. HItherto of the first maine point of the doctrine of this Epistle viz. matter of Consolation Now followes the second viz. matter of Exhortation from ver 13. of this Chap. to ver 8. of Chap. 3. The Exhortation is twofold generall and speciall generall concerning such duties as belong to all Christians as they are Christians to ver 13. of Chap. 2. speciall concerning particular duties as they stand in speciall relation to others ver 13. of Chap. 2. to ver 8. of Chap. 3. The generall Exhortation is likewise twofold For either it concerns the matter of holinesse in this Chap. or the meanes of holinesse Chap. 2.1 to 13. In these words and the rest that follow to the end of this Chapter two things may be noted First the things to which he doth exhort Secondly the reasons by which he doth enforce this Exhortation The things to which he doth exhort are three 1. The first concernes the renovation of the minde gird up the loines of your minde 2. The second concernes the moderation of life Be sober 3. The third the confirmation of hope Trust perfectly c. The reasons are sixe taken 1. From the image of God ver 14 15 16. 2. From the judgement of God ver 17. 3. From the redemption in Christ ver 18. to 22. 4. From the relation to the godly ver 22. 5. From the immortality of the soule ver 23. 6. From the immortality of the body ver 24 25. Thus for the order From the coherence divers things may be noted First that we are seldome comforted but we had need to be exhorted so apt are our hearts to security and so usuall is it that deadnesse of spirit should follow lively joyes Besides Sathan is aptest to cast in his base injections after any comfort as it was with Paul after his revelations Secondly that the best use of Consolation is to stirre us up to godly conversation and the setling of faith and hope and thereby wee may note a difference betweene the illusions of Sathan and the true comforts of the holy Ghost Thirdly that the meditation of the desire of the Angels and the true Prophets of God should make us ashamed of the slownesse of our hearts and quicken us to gird up the loines of our minds Gird up the loines of your
they shew forth the vertues of Christ and resemble his holinesse of carriage 5. And hee is manifested with them in that eternall fellowship of glory in the kingdome of heaven It is the first kinde of manifestation which is here meant Now Christ was manifested for them 1. on earth 2. in heaven On earth he was manifested 1. In his incarnation when hee shewed himselfe in our nature thus was accomplished that great mysterie of godlinesse God manifested in the flesh 1 Tim. 3.16 2. In his passion for so he was that true brazen serpent Ioh. 3. 3. In his ascension shewing himself in triumph leading captivity captive and giving gifts unto men Eph. 4. In heaven he is manifested for us 1. By session 2. By intercession By session for so hee was declared wonderfully as head of the Church when being set at the right hand of God all power was given him both in heaven and earth And by intercession he daily appeareth before God for us In this manifestation Christ hath turned himselfe into all formes for us for he hath beene manifested for us as a servant to doe our work as a surety to pay our debts as a sacrifice to expiate for our sins as a treasurer to supply all our wants as a Prophet to instruct us as an Advocate to plead our cause and as a King to subdue our enemies and rule over us The points of doctrine from hence to be observed are these 1. That God may conceive a wonderfull love to his people and have a glorious plot for their good and yet not manifest it of a long time Coherence shews this The Use should be in all distresses publike or private for the Church where we live or for our owne particular to live by faith and not mistrust or murmure or limit God as if hee had forgotten the cause of his people little knowest thou the thoughts of God concerning thy good and therefore we should check our owne hearts as David did and say Why art thou so sad oh my soule c. Secondly if God once doe manifest his love to thee oh then know thy happinesse and rejoyce in thy portion how rich is that goodnesse the Lord shews thee when in prayer or the word he declareth hid and mighty things in his answers Ier. 33.3 2. When God manifests Christ he discovers his greatest treasure the utmost of all Gods benefits for Christ is unsearchable riches and â—â— is hee in whom all the nations of the earth are blessed The Use is That therefore seeing God accounts the manifesting of hiâ— Son for us to be such a matter we should hence admire and praise this goodnesse of God that sent his owne Son into the world for our sakes and nouâ— in heaven honors and heares him for our sakes and in our behalfe especially this should quicken us unto the study of that sacred knowledge of Christ and his Kingdome and we should willingly serve so mighty and divine a Saviour 3. That it is no comfort to know that Christ is manifested till wee know he is manifested for us it is ill trusting to the knowledge of Christs incarnation we must seeke by all possible prayer and supplication that he may be acknowledged as a Saviour for us 4. The knowledge of Christs manifestation for us should be a point that should move and stir affection in the heart of every beleever and therefore it is to that end in this place urged But what should I doe might some one say to shew that my heart is affected towards my Saviour in this point of his manifestation either on earth or in heaven for me We must shew our affection herein foure waies 1. By beleeving in him without any doubting seeing in respect of the obedience of the law the discharge of our debt the conquest of our enemies the advocation in our causes c. he hath so fully manifested himselfe 2. By manifesting our selves without feare or delay for his sake wee should put our selves out into the open profession of his truth with all boldnesse but yet so as wee learne by his example how to manifest our selvesâ— that is to say 1. In the fulnesse of time that is after good advise and sound deliberation too hasty profession often-times doth great hurt 2. With resolution to endure all sorts of reproaches or what else in the labour or opposition might befall us though we should be accounted as he was Esay 53. Heb. 12.3 3. With all integrity being carefull to shew forth his vertue and not to blemish our profession with any spotted conversation especially expressing our imitation of his humility and dove-like harmlesnesse and respect of Gods law and contempt of the world 4. With all constancy even unto the death that wee may receive the crowne of life 3. By manifesting our selves to be ready to do any service to his servants 4. By longing for the time of his last and full manifestation in his appearing at the last day Thus of the fift point concerning our redemption The sixt is who are redeemed viz. such as by Christ doe beleeve in God for you who by him doe beleeve in God verse 21. For you The maine doctrine is twofold 1. That beleevers onely have benefit by Christ for them was redemption intended for them Christ shed his bloud for them he was made a sacrifice for them he was manifested both by incarnation and the preaching of the Gospell and by intercession in heaven Ioh. 17.9 19. Heb. 11.6 The Use is 1. For instruction Be sure thou have faith whatsoever thou want 2 Cor. 13.5 thou perishest else for ever Ob. If I have all faith yet I may perish 1 Cor. 13.3 Sol. All faith to doe miracles not to lay hold on Christ. 2. It is all faith without love and lovest thou not Gods children 2. For consâ—â—â—ation to the godly to whom God hath given this precious faith it is to be truely rich to be rich in faith it makes the poorest begger equall with the highest Monarch Iam. 2.5 because it procures priviledges better then that of Princes it intitles them to a birth better then that of the soâ—â— of men Ioh. 1.12 13. and for honour they have favour with the Highest that can doe more for them then all the Kings of the earth Ioh. 3.16 and for alliance it makes them a kinn to all the Saints and for contentment it fills them with joy unspeakable and glorious 1 Pet. 1.9 and for victory it makes them more then conquerors Rom. â— and for riches they have all the treasures of Christ and for possessions they have an immortall inheritance especially their glory shall appeare in the day of Christ 2 Thes 1.10 3. It should quicken the godly to a care to repaire and establish themselves in the faith and to this end to pray as 2 Thes 1.11 4. It shews the miserable estate of divers men in the very visible Church There are three sorts of Christians
then when we are dejected in the true feeling oâ— our owne unworthiness God will give grace to the humble And further wee must get an appetite or affection to the word For the full stomacke loatheth an hony-combe but to the hungry soule every little thing is sweet Proverbs 27.7 and lastly we must take heed that wee marre not our tastes before we come as they doe that have sweetned their mouthes with wickedness and spoyled their rellish with the pleasures of beloved sinnes Iob 20.12 Such as live in the delight of secret corruptions even thâ—y that account stoln waters sweet may be the guests of Hell but Gods guests they are not onely they that overcome eate of the hidden Manna Rev. 2. Secondly when we have found hony let us eate it Prov. 20.13 That is if the Lord be gracious unto us in his word let us with all care receive it into our hearts and with all affection make use of it Lose not thy precious oportunitie Thirdly it should teach us in all our griefes and bitterness to make our recourse to the word to comfort and sweeten our hearts against our feares and sorrowes For at this feast God wipes away all teares from our eyes Esay 35.6 8. Fourthly the sweetnes of the word when we feele it should satisfie us yea satisfie us abundantly Wee should give so much glory to Gods goodnesse as to make it the abundant satisfaction of our hearts Psal. 36.6 Fiftly Yea further we should labour to shew this sweet savour of the word in our conversations by mercy to the distressed by gracious communication by our contentation and by all well-doing that the perfume of Gods grace in us may allure and affect others that the very places where wee come may savour of our goodnesse even after wee are gone Sixtly we should bee alwaies praising of God for the good things of his Sanctuary acknowledging all to come from his free grace without our deserts Psal. 84.4 entertaining his presence with all possible admiration saying with the Psalmist O Lord how excellent is thy goodnesse Psal. 36.9 Seventhly wee should pray God to continue his goodnesse to them that know him and to vouchsafe us the favour to dwell for ever in his house Psalm 36.11 Eighthly and constantly the experience hereof should set us a longing our soules should long for the courts of Gods house and our hearts cry for the daily bread in Sion and we should constantly walke from strength to strength till we appearâ— before God in Sion Psalm 84 and the rather because besides the sweetnesse there is a plentifull reward in keeping Gods word Psalm 19.20 Secondly from hence we may be informed in two especiall things 1. Concerning the happinesse of the godly in this life notwithstanding all their afflictions and sorrowes Thou seest their distresses but thou seest not their comforts The stranger doth not meddle with their joyes Oh how great is the goodnesse of God in giving his people to drink out of the rivers of the pleasures in his house when he makes their eies to see the light in his light Psal. 36.8 9. Psal. 65.4 2. Concerning the office of Gods Ministers They are the perfumers of the world the Church is the perfuming-pan and preaching is the fire that heats it and the Scriptures are the sweet-waters Or the Church is the mortar preaching the pestle and the promises of God in Christ are the sweet spices which being beaten yeeld a heavenly and supernaturall smell in the soules of the godly hearers 2 Cor. 2.14 15. But then Ministers must take heed they corrupt not Gods VVord and see to it that their preaching be in sincerity and as of God and in the sight of God in Christ and with demonstration of the truth to mens consciences 2 Cor. 2.17 else any Preacher will not serve the turne And in both these respects Ministers have reason to cry out with the Apostle Oh! who is sufficient for these things If every Sermon must leave so sweet a savour behind it in the hearts of the hearers and in the nostrils of God too who can bee without the speciall assistance of God fit for these things Lastly this may serve for singular reproofe and terror to the wicked and that in divers respects First for such as are mockers and call sweet sowre that is speake evill of the good word of God Secondly for the miserable neglect of that they should account the life of their life Alas whither shall we goe or what is this miserable and wretched life if we want the sweet comforts of the word To dwell without the word is to dwell in the parched places of the wildernesse and this Ministery is the more dangerous in such or to such as are daily invited and have all things ready made and yet will not inwardly obey Gods calling nor profit by the meanes but find excuses to shift off the invitation of God How justly may that curse be inflicted upon them these men shall never taste of my supper Luke 14.17 c. 24. Thus much of the second doctrine Doct. 3. The third doctrine out of these words may be this that such as find a true taste of the sweetness of God in his VVord may conceive hopefully that their soules doe and shall prosper and growe There is no doubt to be made of our growth if once we come to feele the sweetnesse of the VVord For the clearer understanding of this doctrine I must answer two questions Quest. First what this true taste is Secondly whether this taste may not be in wicked men Answ. For the first A true taste of the sweetnesse of the VVord and Gods graciousnesse in it may bee knowne both by the cause and by the effects The cause of this taste is faith for by faith onely doth the soule taste Or that thing that raiseth so sweet a rellish in our hearts is a perswasion in particular of the graciousnesse of God to us even of that graciousnes which the VVord doth discover The effects of this taste are three For first it revives the heart and raiseth it from the dead and frames it to bee a new creature working an unsained change in the heart of man from the world and sinne to the care of Gods glory and salvation of their owne soules and thus it is called A savour of life unto life 2 Cor. 2.15 Secondly it sesleth in the heart an estimation of the VVord and spirituall things and the assurance of Gods favour of all earthly things in the world Phil. 3.9 Psal. 84.10 Thirdly this taste workes a heavenly kind of contentment in the heart so as the godly when they have found this are abundantly satisfied they have enough Psal. 36.10 and 95.4 For the second question concerning wicked men and their rellishing of the sweetnesse of the VVord I say two things First that the most wicked men are without spirituall senses and finde no more taste in God or his VVord than in the VVhite of
Apostle expounds or applies the former testimony of Scripture which he urgeth both for the beleever and against the unbeleâ—ver The beleevers he cals upon to take notice of their felicity assuring them that that Scripture doth avouch that Christ is an incomparable treasure to them Concerning the unbeleevers he speaks terrible things whom he describes both by their sin and by their judgement The sinne is disobedience their judgement is to be considered as it is denounced first against their Leaders whom he cals Builders and then against the whole body of unbeleevers The plague upon the Builders is that the Kingdome of Christ shall be advanced in spight of their hearts they shall perish and be confounded but Christ shall raigne and flourish The plague upon the body of unbeleevers is that Christ shall be to them a stone of stumbling a rock of offence which is amplified by the consideration of the causes partly in themselves which is their stumbling at the Word and disobedience and partly in God who in his justice hath appointed them thereunto Thus of the order of the words Now before I come to the ful opening of each particular in these two verses I may observe divers things from the coherence and generall consideration of all these words First in that the Apostle doth not rest satisfied to alledge the Text but doth withall apply it it shewes the necessity of application We cannot profit by the Word if it be not laid particularly to our hearts as food doth not nourish if it be not eaten nor a medicine cure the disease if it be not taken nor a plaister heale the sore if it be not laid to it nor are our wants supplyed by comming to the market if we do not buy and carry home Which should work in us a sound care of application of the Word we heare or reade and withall it should waken us to a care of observing all the rules that may further us in applying which are these and such like First we must be carefull to understand rightly the Scriptures wee would apply this is the very foundation of all application that is profitable 2 Pet. 3. else we may grow perverse and wrong both the Word and our own selves Ob. But some private man might say This is hard how can we learne to know the cleer meaning of the Scripture and the sense of the Text Sol. For answer hereunto thou must know that there be divers rules that may help thee to understand or at least keep thee from wrong and dangerous mis-application First thou must be wise to sobriety not presume to know above what is meet nor to meddle with such secrets as should lead thee into knowledges that belong not to thy calling or are not evidently revealed in Scripture Secondly thou must have respect unto other Scriptures to take no sense that is contrary to other apparant Scriptures Thirdly thou must haue respect to the Analogie of faith to avoid all senses which oppose any article of faith or thy faith Rom. 12.3 Fourthly thou must avoid all doubtful disputations and unprofitable questions and vain â—anglings that tend not to edification and the salvation of thy soule and account it as a happinesse to be able to keep thy selfe free from intanglements therein And therefore stand at the doore of every opinion and before thou let it in ask this question What shall my soule be advantaged by this opinion at the day of Jesus Christ and if it cannot answer to it directly reject it Psal 119.66 David praies God to teach him good judgement and knowledge Fiftly let the publike Ministery of Gods servants be the ordinary rule of thy interpretation so long as no sense is taught there contrary to the former rules 1 Cor. 14.36 and where thou doubtest thou must seek the law at the Priests mouth and be very fearfull in any thing to be wiser than thy Teacher I meane to nourish private opinions which are not justified by publick doctrine Sixtly pray to God to teach thee and to give thee his Spirit to leade thee into all truth understanding is Gods gift 2 Tim. 2.7 and he will teach thee humbly his way Psal. 25. Thus of the first rule wee must first soundly understand the sense of the Scripture we would apply Secondly thou must bring a mind apt to be taught willing to be formed and to be all that which God would have thee to be thou canst never profit by application without a penitent mind a mind that will part with any sin God shall discover in thee and a mind carefull to observe the conditions required as well as the promise tendred Iames 1.21 This is indeed to glorifie the Word Thirdly it is an excellent help in application to follow the guiding of the holy Ghost in thy heart thou shalt finde in all doctrines a difference Some things read or heard have a speciall taste put upon them by Gods Spirit or a speciall assurance of them wrought at the time of reading or hearing Now thou must be carefull to take to thee these truths which the Spirit of God doth cause to shine before thee Eate that which is good Esay 55.2 Try all things and keep that which is good 1 Thes. 5.20 Fourthly know that serious and secret meditation upon the matter thou hearest is the principall nurse of fruitfull application it is but a flash can be had without an after and deliberate meditation and about meditation remember these rules 1. Let it be secret 2. Hee must let it be full Give not over till thou hast laid the truth up in thy heart take heed of that common deceit Psal. 119.45 of resting in the praise or liking of the doctrine be not a Judge against thine owne soule For if the doctrine be worthy of such praise why darest thou let it slip and run out Let not the devill steal it out of thy heart Mat. 13.20 or the cares of life choke it Luke 11.28 3. Let it be constant Be at the same point still from day to day till it be soundly formed and seated in thy heart How rich might many Christians have been if they had observed this rule Psal. 1.2 Psal. 119.3 5. Esayâ—6 â—6 9 Fiftly be wise for thy self take heed of that error of transposing thy applications say not This is a good point for such and such till thou have tried thine owne heart whether it belong not to thee Psal. 119.59 Pro. 9.7 Sixtly by any means be carefull of the seasons of doctrine be wise to understand the season There be many truths which if thou let passe the opportunity of informing of thy selfe thou maist perhaps never have it so againe and therefore take heed of losing precious things when thou hast the time and meanes to attaine them c. Thus of the first point The second thing is the speciall duty of Ministers to apply the Scriptures to the hearers that belong to their charge we see the Apostles
implied is that God will passe by these workmen and reject their service This I gather from hence that whereas these builders would not make use of Christ in the building it is here repeated that the building doth goe on and Christ is laid as the Head of the corner which imports that God had rejected them Now God rejects wicked Ministers two waies First one when he curseth or blasteth their gifts and refuseth to be glorified by them when he causeth the night to come upon their divination and puts out their right eyes Secondly the other is when he roots them out by death and makes their places spue them out The first is here chiefly intended and so it notes that it is a great curse of God upon learned men in the Ministery when God will not imploy them or make use of their gifts A learned man that either laboureth not or proposeth not in his labours Gods glory is a publike and standing Monument of Gods displeasure for men to stand and gaze at as it is a great argument of disgrace done to a Carpenter or Mason to stand by while the house is builded and they not intreated or suffered to work and yet have their tooles readie Oh it is a marvellous justice of God to see learned but not godly men passe by so as they have not the honour to doe any work in the Church for the salvation of the souls of men and contrariwise it should rejoyce the hearts of godly Ministers that God as Paul saith of himselfe will account them faithfull to put them into his service and to give their labours any successe Secondly the exprest punishment is the preferment of Christ and the promoting of his Kingdome Hee is made the Head of the corner which words must be considered either in relation to the builders or in themselves as they concerne the exaltation of Christ. First in relation to the builders it imports that it is a punishment to wicked Ministers that love not the Lord Jesus that Christ and his Kingdome should flourish As it fretted the Pharises so it doth and will fret the heart of wicked men till the day of Christ and it is a punishment because of their envie at it and because they finde that they have no part in Christ or the happinesse of his Kingdome their consciences accusing them and besides because they are openly crossed in their oppositions and so ashamed before men Which observation may serve for triall For it is a certaine note of a wicked man who loves not the Lord Jesus that he is crossed and accounts himselfe afflicted or ashamed because the Kingdome of Christ prospers The words in themselves concern the exaltation of Christ and shew how God raised him out of the heap of rubbish as it were and carried him up to heaven and made him their Head and King Head I say over all things giving him power over all things and in particular in respect of the Angels head of principalities and powers and in respect of men head of the Church Nor is it barely said he is head but head of the corner which is a Metaphor borrowed from the building where the holy Ghost intends to shew that he is the onely foundation of the Church as hath been shewed in the first verse of this Chapter And he is well said to be Head of the corner because upon Christ meet as the two sides meet in the corner stone both Angels and men and amongst men both the Saints in heaven and the godly on earth and amongst men on earth both Jewes and Gentiles even all the Elect of all nations ages and conditions in the world The uses of the exaltation of Christ briefly follow First it should teach us to strive by all means to get into his service that is so powerfull and able to doe so much for his servants Secondly It shews us the end of the oppositions of all wicked men Christ shall increase and prosper and they shall be confounded and perish Thirdly it should especially enforce the necessity of beleeving in Christ wee should lie upon him with all our waight as the building doth on the foundation Fourthly it should comfort us in all distresses considering what end God gave to the sufferings of Christ and so it is urged Heb. 12.2 The consideration of the manner and the time followes Is become or is made He doth not tell how but leaves that as granted to be effected without hands even by the speciall providence of God which gives us occasion to take speciall notice of the truth that in things of the Kingdome of Jesus Christ God is pleased to make his worke or to worke sometimes without using any of the meanes which the world takes notice of hee neglects all those meanes which fall within the expectation Psal. 118.20 21. as here for the proclaiming of the Messias there was not any one order or rank of men eminent in the world which God made use of But by a way altogether strange to the world erected the Christian Monarchie which should teach us not to limit God to the meanes which is likeliest to us but to live in all things by faith and where means seeme to faile then with Abraham above hope and under hope to give glory to God and cast our selves and all our care upon God Thus of the manner The time followes In that he said It is become Christ was Head of the corner according to the present time First if we consider the type of it Christ was become head of the corner in that David was made King of Israel as a type of Christs Kingdome over the Church Secondly Christ was head in that in the Apostles time he had received power after his Ascension over all things though as yet the Gentiles were not so fully converted Thirdly that hee is become the head may be taken prophetically For the Prophets to expresse the certainty of a thing to come utter it in the words of the present tense It is so because it shall as surely be so as if it were already done VERSE 8. And a stone to stumble at and a rocke of offence even to them which stumble at the Word being disobedient unto the which thing they were even ordained HItherto of the punishments upon the builders The punishment upon the whole body of unbeleevers is contained in this verse Wherein note first the kindes of punishment Christ is a rocke of offence and a stone of stumbling Secondly the causes both in themselves and in God in the words that follow A rocke of offence and a stone of stumbling Since wicked men have refused Christ and will not beleeve in him hee that may not be a stone of foundation will prove a stone of stumbling and a rocke for them to dash on till they be dashed to pieces which words import the fearefull judgements of God spiritually afflicted upon unbeleevers which is two-fold First they shall be given up to
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
whom God will shew mercy not for what cause Secondly when he saith he will shew mercy it evidently excludes merit For it is mercy that God will bestow such great things upon men for their workes for there is no proportion betweene our workes and the goodnesse we receive from God When we have done all we should account our selves unprofitable servants Ob. But it seemes Gods mercy is caused by merit for God shewes us mercy for the merits of Christ If Christ deserve it then it seemes it is not free Sol. First mercy excludes merit in us though not in Christ. Secondly it was mercy that God gave us Christ to merit for us And thus of the third property of Gods mercy Fourthly Gods mercy is the more admirable yet in that it is eternall God will not change his Word Hee keepeth his covenant and mercy with his servants 1 King 8.23 Gods mercies have beene from all eternity Psal. 25.6 and he will not take away his mercy from his servants Psalm 89.34 but his mercy and loving kindnesse shall follow them all the dayes of their life Psal. 23. ult His mercies are new every morning hee hath never done shewing of mercy Lament 3.23 Isaiah 33.3 He is still building up his mercies and will never leave till he have finished them in an everlasting frame of unspeakable glory Psalm 89.2 His mercy is everlasting and endureth for ever Psalm 103.3 and 136. from everlasting to everlasting Psalm 103.17 God may forsake his people for a moment to their thinking in a little wrath he may hide his face but with everlasting mercies he will receive them As he hath sworne that the waters of Noah shall no more cover the earth so hath hee sworne hee will no more be wrath with his people The hills may be removed and the mountaines may depart but Gods covenant of peace shall not bee removed saith the Lord that hath mercy on thee Isaiah 54.7 to 11. If Gods covenant be not with day and night and if he have not appointed the ordinances of heaven and earth then may he cast away his servants and their â—eed Ierem. 33.25 26. But we see the course of nature is firme and therefore ought to be more assured of the firmenesse of the covenant of Gods mercy to his people The effects of mercy follow To obtaine mercy is to obtaine those benefits which God hath promised to his people as the fruits of his mercy Where God shewes mercy First he will heare their prayers graciously this is promised Esa. 30.18 19. and pleaded by David Psal. 4.1 Secondly he sanctifies all afflictions so as whatsoever befalls the godly proceeds from mercy and not justice in God and shall worke for the best Rom. 8.28 It is Gods love that maketh him correct Heb. 12.6 7. Thirdly he heales their natures from the diseases of their mindes for to shew mercy is likewise to cure us and sanctifie us and God promiseth it Hos. 14.3 Fourthly he multiplies pardon Isa. 55.7 It is not grievous to forgive sâ—n daily when they seeke to him for forgivenesse Fifthly he delivers the soule absolutely from the pit they are free from condemnation Iob 33.27 Psal. 86.13 c. Sixthly in all dangers and weaknesses his mercy holds them up even when the godly say their foot slippeth Psal. 94.18 Seventhly he guides them in all their waies He that hath mercy on them saith the Prophet shall leade them even by the springs of water shall hee guide them Esa. 49.10 The World is like a wildernesse the wicked are like wild beasts in a desart Gods children are so provided for that God preserves them yea and himselfe findes them out meanes of singular refreshing all their dayes Eighthly he crownes them with blessings Psal. 103.4 Ninthly he gives them assurance of an immortall inheritance 1 Pet. 1.3 4. The consideration of this marvellous mercy which the godly have obtained may teach us divers things First with all thankfulnesse to acknowledge the mercy of God we should alwayes mention the loving kindnesse of God in all the experiences we have of the truth of his mercies toward us Esa. 63.7 Wee should frame our selves to an easie discourse of the glory of Gods Kingdome and talke of his power Psal. 145.8 9 10. We should bee so perswaded of this truth as freely to say that we know that the Lord is gracious and very mercifull Psal. 116.5 It is a great sinne not to remember the multitudes of Gods mercies Psal. 106.7 Oh that men would therefore indeed praise the Lord for his goodnesse c. Psal. 107. foure times repeated in that Psalme Christians should glory in it not in their riches strength wisdome c. but in this that they know God that exerciseth mercy Ier. 9.24 Secondly in all our wayes heartily to disclaime merits of workes or opinion of our worthinesse or deserts say still with the Prophet in the Psalme Not unto us not unto us Lord but to thy Name give the glory for thy mercy and truths sake Psal. 115.1 The whole frame of our salvation depends upon Gods grace not on workes Eph. 2. Tit. 3.5 Thirdly let us with David resolve to dwell in the house of the Lord for ever since our happinesse lieth in mercy and since we have the tidings of mercy in Gods house there the fountaine of this grace is daily opened unto us and we may draw water still with joy out of this Well of salvation in the Gospel Psal. â— 7 and 23. ult Fourthly wee should learne of God to be mercifull let us strive to comfort others with shewing them mercy as wee have received merâ—y from the Lord. Oh let us be mercifull as our heavenly Father is mercifull Luk. 6. Fifthly we should hence bee incouraged and resolved since we know our priviledges to goe boldly unto the throne of Grace upon all occasions to seeke mercy to helpe in the time of need We have obtained mercy of the Lord and therefore may and ought to make use of our priviledge Heb. 4.16 Secondly this doctrine of Gods mercy may serve for singular comfort to the godly and that both in the case of sinne and in the case of afflictions 1 Against the disquietnesse of the heart for sinne it should much refresh them to remember that they have obtained mercy yea though innumerable evils have compassed them about Psal. 40.11 12. and though our offences are exceeding grievous Psal. 51.1 Exod. 34.6 7. 2 Secondly in the case of afflictions many things should hence comfort us 1 That howsoever it goe with our bodies yet God hath mercy on our soules 2 That it is mercy that our afflictions are not worse that wee are not consumed Lam. 7.22 3 That in the worst afflictions God doth many waies shew mercy his mercies are new every morning Lam. 3.23 4 That though God cause griefe yet hee will have compassion to regard us according to our strength he will deale with us in measure Lament 3.32 Isaiah 27.7
is laid downe verse 19. and avouched and made good verse 20. In the ninteenth verse then it is the drift of the Apostle to shew that though masters should be so froward as to beat their servants causelesly yet they should be subject and indure it for conscience sake unto God because this is a Christian mans case and a great praise when out of conscience to God he doth his duty and suffers wrongfully The reason is so intended for the particular case of servants so abused as it holds in all cases of injury for conscience sake In this verse then the Apostle intreates of suffering and we may note foure things about suffering First what is to be suffered griefe Secondly how is it to be suffered viz. wrongfully and with enduring Thirdly the cause of suffering it conscience toward God Fourthly the effect which is praise and acceptation Doct. 1. In this world all sorts of men are liable to suffer grief For though the Apostle in the scope intends to speake of servants suffering griefe yet the Argument with the uses concerne all sorts of men In this world then we must looke for griefe and how can it be otherwise since first there are such mines in our owne nature made by sinne and so many abominations round 〈◊〉 us to Gods dishonour Secondly the creatures which we are to use in this world are empty and vaine and so occasion much vexation in the users that are disappointed by them All is vanity and vexation of spirit saith the wise man Thirdly wee are liable to so many crosses and losses every day hath his griefe and his crosse which must bee taken up Mat. 6. â—lt Luke 9.14 Fourthly how can we be long without griefe that live in a world so full of sinne and divels and divellish men Fiftly our owne bodies often grieve us being liable to so many paines and diseases What should I say Our owne houses are full of causes of griefe if the disorders of masters husbands wives servants children bee considered of and therefore we should be weary of the world and long for heaven we shall never be long together without griefe till we come thither Doct. 2. We must not only endure grief but many times suffer it wrongfully Besides all the griefe befals men otherwise the world is full of wrong and injury and the waies of doing wrong are so many as cannot easily be reckoned Who can recount what wrongs are done daily by deceit violence oppression lying false witnesse slanderings and other base indignities Which should teach us not to thinke it strange if wrongs befall us and withall it imports that woe shall be to all them that doe wrong That God that discovers them that doe wrong will repay them according to all the wrong they have done Doct. 3. It may bee here noted too that usually they suffer most wrong that are most carefull to doe their duties which ariseth partly from that fearfull Ataxie in mens natures that are falne into such distemperature of disposition and partly from that naturall malice ungodly men bear to them that are good and partly such as are indeed godly will not use such meanes of revenge as others will doe and partly because the Lawes of men doe not reach to a sufficient way of correcting and reforming such indignities and especially it proceeds from the pride and unthankfulnesse and discontentments which raigne in the hearts of froward and corrupt minded persons And from hence wee may gather the necessity of Gods generall Judgement because in this world it is ill many times with good men and there is no remedy seeing their wrongs are not righted here It must needs be that there will be a time appointed of God for the redresse and revenge of all wrongs Secondly it should the more incourage such as suffer wrong to endure it patiently seeing it is the lot of the best Thirdly wrong should not measure the goodnesse oâ— mens cases or the badnesse of it by the things they suffer For many times they suffer wrongfully Doct. 4. That God takes notice of the wrongs that are done to the meanest even the wrongs that Masters doe to their servants and so other Scriptures shew that if the poorest bee oppressed or defrauded God will require it at the hands of them that oppresse or defraud them bee they never so mighty or rich in the world And so if the weakest Christian be wronged by scandall or otherwise it were better for those that give the scandall or doe the wrong that a milstone were hanged about their necks and they cast into the sea And for that cause the Scriptures shew that God takes great notice of the wrongs done to widows and orphanes that have little meanest to helpe or protect themselves and there is reason for it for the meanest Christians are Gods servants and belong to him and therefore hee must protect them And besides Gods Law is so powerfull that it condemneth wrongs of all sorts to all men And further there is a cry in oppression or wrong that goeth up to heaven which will not cease till God heare it which as it may be a comfort to such as are wronged that they have so great a Patrone as God is so it should warne all Superiours to looke to their behaviour for though man doe not punish them yet God will Doct. 5. That barely to suffer griefe is not a praise but to suffer it in a right manner and for the manner this likewise tels us of two things first that we suffer not as evill doers justly and secondly that we endure it that is continue with patience to abide it especially when oâ—â—ward and lawfull redresse may not be had in the world And therefore Papists are no Martyrs though they lose their lives when it is for treason Nor are wives to bee regarded if they complaine of their husbands that they are bitter to them love them not so entirely when they suffer this for their pride or wilfull hardinesse or lasciviousnesse or frowardnesse or contention or wastefulnesse or the like Nor are those servants to bee moned that suffer blowes justly for their disobedience or wilfull negligence or unfaithfulnesse Doct. 6. That whereas wrongs cannot bee redressed by a lawfull meanes on earth they must be endured without using unlawfull meanes and leave the injuries to the judgement of God Which condemnes servants that being hardly used runne away from their Masters as Hagar did from Sarah or else with wicked murmuring and reviling back-bite their masters and so it condemnes the wicked practice of our Gentry in righting their wrongs by their owne private revenges which case is abominable First because their wrongs may be righted by the Magistrate Secondly because the desired revenge is far above the injuries for they seeke satisfaction in bloud for a supposed wrong in reputation Thirdly because it is a course directly against the Lawes of God and of Kings and hath been condemned in all well governed States
he can heale all diseases and hath done it and therefore it is here set downe indefinitely to import that by his stripes we may be healed of any sicknesse no sin but Christ can cure us of it Psal. 103.3 Mat. 4. 23. Psal 30.33 Secondly because hee doth it freely hee takes nothing for his cure Hos. 14.4 Thirdly because he hath offered and doth dayly offer to cure us Ier. 3.22 Fourthly because he doth all his cures with wonderfull compassion and love as is noted in the Gospell when he healed their sicke bodies much more hath he compassion of a sicke soule Fiftly because he is alwayes about his Patients The Lord is neere to them that are afflicted in spirit Psal. 34. Sixtly because he heales all that aske him to cure them Psal. 30.2 But then withall we must observe such rules as are appointed us in Scripture for if we would have God by Christ to heale us First we must pray for our healing He will be sought unto for this We must be importunate like the woman of Canaan Secondly we must feele our sicknesse and acknowledge with sorrow of heart that we are very sick and need his help for the whole need not the Physician but they that are sicke Mat. 9.13 and he heales none but such as are broken in heart Thirdly we must bring faith to be healed This was required in such as Christ healed in their bodies and therefore much more in those that would be healed in their soules If we trust in the Lord we shall be healed as some reade it Pro. 28.25 There is no sin but by prayer and faith in Christ may be subdued Ier. 17.14 Fourthly we must take heed that we neglect not the time of healing there is a time to heale Eccles. 3.3 We must into the water as soone as the Angell comes downe to trouble it as the lame men did at the poole of Bethesda we must be very carefull to make use of the opportunities of Gods grace when he calls us to repentance and offers mercy and affords helpe and meanes Fiftly we must turne to God with all our hearts without dissembling desiring in all things to please God though we have still many infirmities yet our hearts must be converted to God that he may heale us If we become not new creatures the mending of particular faults is to little purpose Esay 6.10 as we see in Herod Sixtly we must make conscience of it to receive the medicines of the Word of God for now we are healed by meanes not by miracle Peace and healing are the fruit of his lips Esay 57.18 19. We must obey them that have the oversight of it and suffer their words of exhortation patienâ—ly Prov. 12.18 He sent his Word and healed them Psal. 107.20 There is no disease in the soule but remedies may be found in the Word Gods words are life to those that finde them and health to all their flesh that is good for all diseases Prov. 4.22 And to this end we must take heed of tampering with our owne medicines or contesting with our Physicians we must not be wise in our owne eyes no man is Physician good enough to heale himselfe Pro. 3.7 8. And we must take heed of superstitious medicines In vaine shall the daughter of Egypt use many medicines for she shall not be cured Ier. 46.11 Indulgences pilgrimages penances wâ—ipping of the body or the like are vaine medicines and being not appointed by Christ they wil never profit to heale the soule of sin And further such as would be soundly healed must take heed of secret flattering teachers that do all their cures with preaching mercy and cry Peace Peace and never teach men sound courses to be rid of their sins those are they that heale the hurt of the daughter of Gods people sleightly Ier. 8.11 Seventhly looke to the beginning of sin when we first feele lamenesse in the wayes of righteousnesse we must speedily seeke help lest we be turned cleane out of the way Sins of infirmitie nourished or neglected may prove grievous diseases at length Heb. 12.13 Eighthly men that have some good evidence that they are healed by Christ that their comfort may be established they shall doe to shew themselves to the Priest that he may trie and testifie that they are whole from their leprosie Levit. 14. Ninthly if Christ heale us we must be sure to remember to make him our praise we must acknowledge his great mercy in healing our natures Ier. 17. 14. He stands upon the credit of the cure Christians faile exceedingly that they are not more thankfull for deliverance from faults and temptations they doe lesse for the cure of their soules than they doe for the cure of their bodies we must blesse the Lord and call upon our soules to doe it as David did Psal. 103.1 3. and 14.13 and the rather should we with all thankfulnesse praise God for such cures First because no outward medicines can doe any good God cures onely by his Word Secondly because God only can cure us Ier. 33.6 Deut. 32.39 Thirdly because God accounts it the greatest honour we can doe him to offer him praise Psal. 50.14 Fourthly because God never doth those cures upon the soule of a man but he loves him wonderfully ever after and forgives him all his sins Hos. 14. Psal. 103.2 3 4. Ier. 33.68 Tenthly we must be patient and indure the medicines whether they be hard sayings or afflictions David prayes to God to wash him and to purge him with hysope and not spare Psal. 51. Eleventhly it is a great help to get our soules healed to shew mercy to the bodies of other men God will not heale our soules if we oppresse other mens bodies as we see in the case of oppressors in our times Esay 58.6 7 8. Thirdly since in Christ men may be healed it gives us occasion to bewaile the fearefull carelesnesse of the most men that will not seeke cure yea in places where the meanes is offered to cure them All sorts of people are like Babylon for this confusion she would not be cured Ier. 51. Men refuse cure and all comfort and advice yea when they are warned of their diseases they breake out into more wilfulnesse and offending as God said of Ephraim When I would have healed Ephraim then the iniquity of Ephraim was discovered Hos. 7.1 Doct. 4. The fourth Doctrine is that we are cured by Christs stripes His sufferings heale our sorrowes His wounds make us whole His sickenesse offers us health and his stripes heale us partly by satisfying for our sins and so removing the cause of our diseases both spirituall and corporall and partly by an unspeakeable vertue of his Passion which being applied to our soules makes our sins dye And this point may serve for Use many wayes Uses First for information and so it may shew us the wonder of Gods working that can doe great things by meanes in respect of us altogether unlikely We hold
as can do two things that never Physician could doe For first he can take away the first cames of diseases which is sinne which no physick can doe Mat. 9. Secondly he can cure our bodies when they are starke dead which never any Physician could doe they may helpe some living bodies but they could never helpe one dead body Yea such as finde not cure for the paines of the bodie should be of good comfort because they should have had cure of it if it had beene good for them and they must consider it is the Lord that doth it Psal. 39. and that all shall worke together for the best Rom. 8. and that nothing can separate them from the love of Christ and that they are delivered from eternall paine and that Gods deare children have suffered as great torments or weaknesses Use 2. Secondly all men should be taught to seeke to Christ for cure since it is his office to heale and so this end men are bound to looke to divers rules if they would have Christ to heale them First they must seeke to him for cure they must pray him to heale them we doe not read that ever Christ healed any sicke person unlesse he were brought to him or he intreated to heale him wee must pray for our bodies as well as our soules thus did David Psal. 6. and 31. and Hezekiah c. Secondly wee must use the lawfull meanes wee can get for our healing Our Saviour shews that when he said the whole needed not the Physician but the sicke the sicke then doe need and must with conscience and care use all lawfull and outward helps that they can attaine to that are fit for them Mat. 9. Thirdly they must take heed of trusting upon the Physician or physick given them that was Asa his great sinne For if we bee cured it is not physick but Christ that healeth us Fourthly we must bring faith to bee healed for our bodies also this our Saviour often asketh after when he is about to cure mens bodies as the Evangelists shew Fiftly wee must bee carefull to seeke the removing of the cause of our diseases which is sinne especially if wee finde that God hath a quarrell with us for any speciall fault we are falne into thus David got the punishment of his sinne remitted by judging himselfe for his sinne Psal. 32.4.5 Sixtly we must submit our selves to Gods will and in the case of our bodies must refigne our selves into his hands to let him doe with us what it shall please him since hee knowes what is best for us and if Christ will not heale us now yet to comfort our selves as Iob did in the hope of that time when our Redeemer will be seene of us in the body when it shall be utterly and for ever freed from all paines and infirmities whatsoever Iob 19. Doct. 4. It is further to be noted that we are not only healed by Christ but it is by his stripes The wounds made in his bodie doe heale our bodies Which should make us so much the more to love the Lord Jesus and the more patiently to beare it if we be not presently healed became hee did beare more grievous paines even in the bodie and because if it were good for us he would heaie us in that he paied so deare for our healing Verse 25. For you were as sheepe going astray but are now returned unto the Shepheard and Bishop of your soules HItherto of the effects of Christs sufferings in respect of us in respect of himselfe the effect was his exaltation to become the Shepheard and Bishop of our soules even the soules of all the Elect which is so implied in the words of this verse as withall in a passage is expressed both our misery without Christ and our happinesse under his government The words of this verse in themselves containe three things First our misery by nature in our selves wee are as sheep deceived or going astray Secondly the meanes of our recovery ouâ— of that estate and that is the causing of us to returne Thirdly our happinesse under the government of Jesus Christ to whose charge we are committed when we returne The first words expressing our misery are words borrowed out of the Prophet Esay chapter 53.6 7. and in the words unregenerate men even Gods Elect among them are likened to sheep A sheep is a certaine image to resemble a man by And so we finde in Scripture that a sheep is the image or resemblance first of Christ-man He is likened to a sheep dumb before his shearer for his silence and patience at his arraignment Esay 53.7 Secondly of men that are â—rue beleevers for the harmlesnesse tractablenesse and profitablenesse Mat. 25.33 Thirdly of men that erre and wander out of the way of godlinesse And so wicked men before their calling are likened to wandring sheep yea godly men after their calling in respect of their fals or failings are likened to sheep going astray as David saith of himselfe Psal. 19. ult But here it is understood of the Elect of God before their calling The word here rendred Going astray properly signifies deceived and is so used in divers places of the new Testament but the metaphor to the which it is joyned requires it should bee expressed Going astray or wandring or erring but so as it doth import two things First the evill condition of the unregenerate they are like wandring sheepe Secondly the curâ—e of it and that is they are deceived they are as sheep deceived Now that this point may be distinctly understood I propound five things to bee considered of First what faults in men are meant by the tearme of going astray Secondly what the misery of their condition is that doe goe astray Thirdly what the cause is of their going astray Fourthly by what signes a lost sheepe may be knowne especially such as are within the Church which seemes to be the Fold And lastly the doctrines that may be briefly noted out of all the words of that part of the verse For the first Under the tearme of erring or going astay are construed in Scripture errors in opinion Iames 1.16 Mat. 22.29 called erring from the faith 1 Tim. 6.10 whoredome Numb 5.12 idolatry Deut. 13.5 drunkennesse Esay 28.1 7. bribery and all wayes of unrighteousnesse 2 Pet. 2.15 all devising of evill Pro. 14.12 yea the Propheâ— Esay expounds it of every turning after our owne wayes for which we have no warrant in the Word of God and in which men persist without repentance Esay 53.6 It is implied Psal. 119.110 For the second The misery of men living in their sinnes without repentance is very great I am tied to the consideration of it only so far forth as the simihâ— e of a sheep going astray will import Every wicked man then is like a lost sheep and that in divers respects 1. Because hee is not within the compasse of Gods speciall providence God doth not tend him nor locke
due benevolence from their husbands God himselfe hath freed the comming together of man and wife from the aspersion of impurity in that he hath said that marriage is honourable and the bed undefiled And this shewes the wonderfull indulgence of God that for the respect he beares to his owne institution of marriage and for the necessitie of marriage for the propagation of mankind and prevention of fornication is pleased to beare with and cover and not impute the many frailties follies vanities and wickednesses are found betweene man and wife And withall we may hence see reason to condemne their doctrine as a doctrine of Devils that forbid marriage as an impure thing and such as hinders holinesse and the blemish will never bee wiped away from some of the Ancients who to establish their owne Idol of I know not what virginity have written most wickedly and most basely against marriage Quest. But what then doth God allow any kinde of comming together so it be betweene man and wife Ans. No he forbids comming together in the time of the womans separation for her courses Ezech. 18.6 Nor doth he allow of brutish sensuality though it passe betweene man and wife for though God beare with many things yet the chastitie he imposeth doth not only restraine forraine beds but moderateth even the excesses of concupiscence in married persons so as in those things their conversation ought to be a conversation with feare Doct. 3. The practice of the duties of the second Table adorne religion as well as the duties of piety in the first Table Doct. 4. Some observe that a chaste conversation is especially charged upon the woman which must be warily understood for God hates whoredome in men as well as women But yet it is true that some sins as they are abominable in any so they are much more in women as we see in swearing and drunkennesse so it is true of filthinesse in the woman and therefore the whorish woman is called a strange woman in the Proverbs But I thinke it is not safe to restraine the sense of this place or other the like places so but I take the meaning of the Apostle to be so to commend chastitie in the wife as that which is necessary in all both men and women And so I come to consider of Chastity and so would shew first the motives to it secondly the meanes to preserve it and thirdly the way how Chastity may be manifested and made knowne to others For the first many things should perswade with a Christian to preserve chastity and to avoide whoredome and bodily lusts First it is the speciall will of God and a speciall part of their sanctification to avoid fornication 1 Thes. 4.3 Secondly the promises of God all of them should allure men to perfect their holinesse and to avoid all filthinesse both of flesh and spirit 2 Cor. 7.1 Thirdly the hatefulnesse of the nature of the sin of fornication and whoredome should deterâ—e Christians from the committing of it This is an hainous crime an iniquity to be punished by the Judges Iob 31.11 These lusts are lusts of the Gentiles 1 Pet. 4.3 A sin not so much as to be named amongst Christians Eph. 5.3 A sin that utterly corrupts naturall honesty Pro. 6.27 29. It is a sin not only against the soule but against the body of a man even that body that was bought with the bloud of Jesus Christ and was made for God and is the Temple of the Holy Ghost and is a member of Christs mysticall body 1 Cor. 6.15 to the end Fourthly the consideration of the cause of this sin should abash men it is a worke of the flesh even a fruit of a corrupted and filthy nature Gal. 5.22 Fiftly the effects of whoredome are very fearefull for it is a sin that defiles a man Mat. 15. and it makes a man unfit for the company of any Christian 1 Cor. 5.9 It brings dishonour and a wound can never be blotted out Pro. 6.33 and it causes the fearefull curse of God upon men Heb. 13 4. and that both upon their states and soules in this life By meanes of a whorish woman a man may be brought to a morsell of bread Pro. 6.26 It is a sin will root out all a mans increase Iob 31.11 12. And upon the soule it brings a fearefull senselesnesse and disability to make use of the means of salvation Whoredome and wine take away the heart Hos. 4.11 and God casts them many times into a reprobate sense Rom. 1. so as they are past feeling Eph. 4.18 so as the adulterous person goeth about like a Foole to the stockes or like an Oxe to the slaughter Pro. 7. â—2 In a word the adulterous person destroyeth his owne soule Pro. 6.32 yâ—â— which is worst of all it deprives men of the kingdome of Heaven 1 Cor. 6.9 and casts both body and soule into the Lake that burnes with fire and brimstone Pro. 9. ult Rev. 21.8 22.15 For the second the meanes to preserve chastity in married persons are these First they must labour to excite and nourish matrimoniall love one to another Pâ—â— â— 18.19 Secondly they must doe as Iob did make a covenant with their eyes and not carelesly give liberty to their senses to wander about after vaine objects Iob 31.1 Thirdly they must store their heads and hearts with Gods word especially such words of God as doe give reasons and motives to disswade from this sin Pro. 2.1 3 4 11 12 16 17 Psal. 119.9 Fourthly they must continually meditate of their mortality and that they are but pilgrims and strangers here and must come to judgement 1 Pet. 2.11 Eccles. 11.9 Fiftly they must by confession and godly sorrow and prayer crucifie these first risings of inward lusts and so by repentance for the lust of the heart prevent the filthinesse of the flesh Gal. 5.24 Sixthly they must walke in love that is exercise themselves in a Christian and profitable society with such as feare God Eph. 5.1 3 4. Lastly they must with all care and conscience avoide all the occasions of this sin such as are 1. Idlenesse that sin of Sodome Ezek. 46.49 2. Fulnesse of bread and drunkennesse as is noted in the same place They must beat downe their owne bodies 1 Cor. 9.27 3. The desire to be rich for the love of money breeds noisome lusts 1 Tim. 6.9 4. Ignorance of God and his truth Eph. 4.17 18. 5. Evill company especially the society of such as are filthy 6. Lascivious attire and filthy dressing such as are strange colours and naked breasts this is whoredome betweene the breasts Hos. 2. 7. Lascivious pictures and profane representations of filthy practises such as are exprest by those wicked stage-players against which the very light of nature pleadeth 8. Chambering and wantonnesse and all provocations to lusts Rom. 13.13 For the third point if you aske how those husbands could behold the chaste conversation of the wives I
say that is he may be insallibly assured of it And this is true in two respects first he may know that he is truely called and converted and elected of God secondly he may know his calling in respect of the warrant of all his particular actions as here he may know what is required of him in his carriage towards his enemies Now that every true Christian may be sure of his calling and election and may know his conversion is most apparent by these Scriptures 2 Cor. 13.5.1 Cor. 3.16 2 Tim. 1.12 Heb. 8.11 1 Iohn 2.3 3.14 4.16 5.13 19. And that every Christian is bound to seeke this assurance and knowledge is apparent by many reasons As first from Gods Commandement he requires it of us that we should with all diligence seeke to make our calling and election sure 2 Pet. 1.10 Secondly many reasons may be gathered from the effects and benefits such knowledge and assurance will bring to us Assurance is profitable for many things In generall it is our best riches on earth Col. 2.2 and in particular 1. It estates us in all the promises of God when we know we are truely called then we know our right to all the promises of Gods Word 2. It purifieth the heart and life of man Acts 15.9 for when we know we are the children of God we are thereby stirred up to the greater care to please God and walke in his waies 3. It greatly staies and supports the heart of man in the evill day when temptation or afflictions befall us yet the comfort of our assurance sustaines us and refresheth us greatly For helpe in the evill day the Apostle saith we should above all things put on the shield of faith which if it remove not the crosse yet it quâ—ncheth the fiery temptations of Sathan with which we may be assaulted Eph. 6.16 and it greatly helps us against the feare and terrour of death Heb. 10.19 20 22. In a word it overcomes the world 1 Iohn 5.4 5. 4. The faith of a Christian is all his living he lives by faith in all the occasions of life as his faith helps him when all other meanes faile him and makes all other meanes more successfull when he useth them The just man lives by faith The people in captivity that were Gods children raised a living for themselves in a strange land by their faith Hab. 2.5 5. It puts life into all the duties of religion or righteousnesse it worketh by love it â—ets all our affections on worke towards God and his people and creatures Gal. 5.6 6. It opens a spring of grace in the heart of a Christian every good gift from above is excited and made to flow from within him by the benefit of his certaine knowledge and assurance of faith Iohn 7.38 Now if any aske how a Christian comes to know his calling I answer 1. By his sensible feeling of his sins to be a heavie burthen to him of which he is truely wearie so as he desireth more to be rid of them than of any burthensome crosse whatsoever Mat. 11.29 9.13 2. By his manner of receiving the voice of Christ and the preaching of the Gospel not in word but in power The voice of Christ hath a marvellous power over him above all things in the world which appeares by the effects of it for he seeles in hearing the word first such an estimation of it as he acknowledgeth nothing like it for power and wisedome 1 Cor. 1.23 24 Secondly he finds at some times especially such an assurance of the truth of his religion and the doctrine he heareth that he is fully established and freed from his naturall uncertainties about the true religion Thirdly the Word worketh in him spirituall senses and very life from the dead which he feeles in all parts of his conversation making conscience of his waies in all things bewailing his frailties and striving to be such as God would have him to be Fourthly it makes him to separate himselfe from the world avoiding all needlesse societie with the wicked and exciting in him constant desires to use the world as if he used it not Fiftly much spirituall joy before the Lord even then when in respect of outward things he is in much affliction The most of these effects are noted 1 Thes. 1.4 5. 3. By the image of the vertues of Christ in his heart by new gifts in some measure for when God calls a man he reveales his Son in him Gal. 1.15 16. There is begotten in him a likenesse of Christ his very disposition is changed into the similitude of the vertues of Christ God gives him a new heart with the image of Christ stamped upon it and he is like Christ in respect of lowlinesse of minde and meekenesse and contempt of the world and love of God and the godly mercy wisedome patience love of his very enemies and desire to live without offence and praying to God as to his Father Quest. But if Christians may know their calling what should be the reason that so many Christians are so unsettled and are not assured of their calling Answ. Distinguish of Christians some are Christians in name and outward profession but not in deed being not at all converted though they have the meanes of conversion and this is the estate of the most men and women in all places Now some are indeed converted but are weake Christians as it were infants that lie but in the cradle of religion Now for the first sort the answer is easie They know not their calling because they are not called yea they are so far from knowing it that they generally are offended at it that we should teach that any body can know his owne calling certainely Carnall Christians then know it not because they have it not and in particular the causes why these Christians attaine not assurance is because they rest upon common hope of mercy in God which house is but like the house of a Spider and will give up the ghost when the evill day commeth upon them And besides they live in knowne sins which they love and preferre before all things can be offered to them by the Gospel Now it is impossible to have true assurance and to lie at the same time in knowne grosse sins without repentance And further many Christians by their wilfull unteachablenesse and incurablenesse in sinning doe so provoke God that all meanes notwithstanding yet those things that concerne their peace are hidden from their eyes Luke 19.42 Now for the weake Christian the causes of his want of assurance are such as these sometimes ill opinions about assurance either that it may not be had contrary to the charge given 2 Pet. 1.10 or if it be had it will not be profitable contrary to the reasons given before Sometimes it is their ignorance they are so unexpert in the Scriptures that not discerning the frame of godlinesse in generall they can never tell when
16.8 Or else in respect of the second table 2. Defects in the manner of doing righteously and so 1. In generall 5. waies Many defects in Gods worship How the 〈◊〉 comâ— 5 to be diseased The diseases of the soule are grievous many wayes Why many feel not the diseases of their soules Wherein Christs healing excels for our comâ—ort Ezek. 36. Hâ—s 14.2.3 Esay 19 2â— Jer. 17.14 What we must doâ— to be healed of Christ. Psal. 147.3 Esay 57.15 18. Gal. 6.14 Rules for such as desire Christ to heale or help their bodily griefes What is meant by going astray The misery of such aâ— goe astray â—ppears in divers râ—spects Aggravations of their misery 〈…〉 mens 〈◊〉 asâ—ray Esay 16 1â— Job 12.28 Signes of a lâ—sâ— sheepâ— Divers things that give hope of curing to such as be out of the way 〈…〉 〈…〉 The time of returning 〈…〉 returning 〈…〉 against dâ—vers the 〈◊〉 aggravations against divers that returned 〈…〉 of lost 〈◊〉 do 〈…〉 The meanes of returning 〈…〉 〈…〉 Qâ—â—st 〈…〉 What attributes are given to Christ as a Shepheard Christ is one Shepheard He is the true Shepheard He is the good Shepheard 1 Tim. 1.13 16 1 Cor. 9 10 11 Hee is the great Shepheard and that in divers respects The happinesse of such as live under this Shepheard appeares in ten particular priviledges Cant. 1.7 Zach. 11 9.10 Explanation of the tearme Bishop Christ excels all other Bishops in ten respects Such are happy that live under the charge of this Bishop Duties of such as be under the charge of this Bishop Generall scope Note Sixteene motives fâ—r man and wife to live quietly and comfortably together Use. Five speciall causes of disorder betweene man and wife Helps for man and wife to attain an orderly and quiet life Reasons to prove that women ought to be taught their duties as well as men Why the Apostle is so large in setting down wives duties What thingâ— are imported by often repeating of them Note Eight reasons why Wives ought to be subject Why the Apostle chargeth wives only with subjection In what things they are to be subject The maner how they must submit In what cases the wife ought not to subjâ—ct her selfe Particular sins of the wife again subjection Divers waies of winning men Note Causes oâ— revolting in many are divers Nine signes to know whether we be won effectually Sixe things required to sound obedience Divers kinds of winning Note What a Minister must doe to win soules To be won what it imports Note Why all are not converted at once Divers waies from God to further our salvation Doct. 1. By what meanes we may win wicked men in our conversation What things a wife must especially practise to win her husband Note Use. In what respects godly men are said to be pure Note Motives to chastity Preservatives of châ—stity How a chaste wife may be discerned Reasons why wicked men are sinitten with a serviâ—e feare Feare two 〈…〉 Reasons why we ought to expresse this fâ—â—re of God in our conversation By what waies we must shew this feare of God By what waies we are to expresse this feare of God towards men What sorts of men have not Gods feare Wherein wives shew their fear of their husbands Elâ—vâ—n reaâ—oâ—â— against vâ—ine â—ttâ—re in â—omen Foureteene waies by which appâ—râ—ll or dressing our sâ—lâ—â—s becomes vicious Whâ—t the man of the â—eart iâ— His originall Whâ—râ—in he eâ—cells the outward man His naturall condition very miserable many wayes Especially in his workes which are abominable By what means the man of the â—eart may be menâ—ed How we may know when the man oâ— the heart is right Not◠〈…〉 Note What things are requisite to meâ—knesse Motives to meeknesse Oâ—iousnesse of frowardnesse from the cause and effects of it Helps for the attaining of quietnesse and meeknesse Rules for our practise so as God may bee pleased with 〈◊〉 Two singular vertues in a good example When an example binds In what things Antiquity is ill pleaded In what cases respect is to be bad unto old times Use. Signes of such as trust in God Reasons proving the excellency of this trusting in God Admirable effects of this trusting in God Helps to attain this grace of trusting in God Rules to be observed in our right trusting in God Vid 1 Tim. 5.5 Ier. 49.11 Note Doct. Gaâ—ly women daâ—gâ—ters of Sarâ—h three waâ—es What things mar a good action How we are said to do well Reasons why we 〈◊〉 alwaies to be doing well Causes of amazement in wives Why Husbands duties are noted in the last place Moâ—â—vâ—◠〈◊〉 persâ—ade Husbands to be carefull of their duties What things cohabitatâ—â—n doth import In what cases it is 〈◊〉 full for the husband to be absent Whether separation from bed and brood be lawfull Cases of nullitie Concerning divorce what rule is to be observed Excellency of divine knowledge in many respects Means to give power to our knowledge What this dwelling with knowledge imports How many waies husbands honour their wives In what things women are more fraile than men Hâ—w godly men come to be heires Wherein the greatnesse and glory of our adoption appeareth What kind of persons we must be to attaine this adoption Marks of Gods heirs and adopted children How Gods â—eires must carry themselves Naturall life but a meane thing in divers respects Degrees of spirituall life The originall of this life It hath its originall from God three waies The nature of it consists in a saving knowledge or celestiall light Which knowledge must have these properties and effects in it Divers things nourish this life This life differs from eternall life many waies 1. In respect of place 2. In respect of the means that preserve this life 3. In respect of the company 4. In respect of the quality of the life it selfe 5. In resect of the effects of life in â—â—ch degree 1. For righteousnesse 2. â—â—r peace 3. For joy Whâ—t men must dâ—e to attaine this life A Christian hath many helps to attaine it Signes of this life are six Properties of this life are five What duties this doctrine should compell godly men to practise Grace manifold What is meant here by grace Two wayes considered What it excludes What it includes What priviledges follow on such as enjoy Gods grace Men trâ—nsgresse against the grace of God many wayes Godly men and women are heires together many wayes The excellency of prayer appeares in many respects Fâ—om whence the sorts and difference of Prayer doth arise Prayer may be hindred seven waies in the hearing of it How it is interrupted in the making of it Five things of singular use to keep us quiet in trouble Note For what reasons we ought to be all of one mind Helps unto unity of mind 2 Pet. 1. ult Aggravations against discord in opinion Many are the ill causes of dissenting In what things we may not be of one minde with the Church of Rome Wherein â—e expresse our compassâ—on The motives or reasons to perswade us to it Who are brethren Reasons to perswade us to love as brethren With what kind of love we are to love the brethren Rules to be observed that brotherly love many continue Either such things we are to avoid Or such things we are to practise How to order our selves towards our brethren in case of sinne against God or trespasse against us Three caveats to be looked unto in our loving of them What things bowels of compassion or mercy import When our bowels of mercy are right Motivés to be pitifull What things are comprehended under courtesie Divers kinds of blessing When we blesse in deed Wherein particularly For what reasons â— Christian should be much affected with the conâ—ideration of his calling Reasons proving the necessity of knowing our calling and assurance By what means a Christian comes to know his calling Divers sorts of Christians Causes why many weake Christians know not their calling Note Godly men doe inherit blessing many wayes 1. From men 2. From their own consciences 3. From God and that divers wayes In this life godly men have Gods blessing three wayes What we must doe to get Gods blessing How godly men may grow in the comforts of Gods blessing Note Note For what reasons men ought to take off their affections from the love of this life In what respects the vanity of earthly things appeare Men have no reason to be in love withearthly commodities and that for divers causes In what cases it may be lawfull for some persons to be in love with this life What such must doe to prolong their life What daies are evill in respect of wicked men Wherein godly mens daies are evill Great difference betweenâ— the evill daies of wicked and godly men Evill daies common to wicked and godly men 2 Sam. 19.36 What are good daies in generall In particular there are divers sorts of good daies to the godly Mans life is short In what respect it is short Causes why most mens lives are so short Uses
for ever because it is the forme of the body Though God for the time doe by his power and race provide for the soule in glory yet it is not at full happinesse till it bee joyned to the body againe For without the body it hath no use of vegetation or senses but onely of reason But for the Argument of the Apostle it holds good of that part of man which is in question which is the body of man for the bodies of godly men are more miserable than other men kept under and exposed to many restraints and paines either by mortification or persecution which the bodies of wicked men are not exposed unto Ob. 3. It is said of the spirit of Princes that it returneth to his earth and in the day of death his thoughts perish So the soule thinkes of nothing after death till the day of judgement Sol. The place is corruptly alledged two wayes One in the words the other in the sense for the text doth not say That his spirit returneth to his earth but thus His spirit returneth viz. out of his body to God and he not it returneth to the earth viz. in respect of his body for the other these words His thoughts perish must not be understood of his understanding after death but of his projects while he lived For men are exhorted not to trust in Princes for they may die and then all their promises and projects will bee of no use and come to nothing Ob. 4. It is said that the dead cannot praise God Psal. 87. and 113. and 30. Sol. That the soules of the godly in heaven do praise God is manifest Rev. 5.11 13 14. and 19.1 Now the Scriptures cannot be contrary one to another and therefore the places in the Psalmes must not bee taken simply but only in some respect The dead do praise God but not as the living did in their lives their praises cannot provoke other men to beleeve in God or serve him as in this life they might Thus of the immortality of the soule The next thing to be inquired after is about the originall of the soule and about this point in severall ages divers men have breathed divers and strange conceits erring because they knew not or regarded not the Scriptures First some conceived so highly of the soule as to thinke it was no creature but uncreated and eternall without beginning but this must needs be false 1 Because then the soule should bee God and infinite too for God onely is uncreated 2 Because then the soule had understanding and thoughts and willed from eternity whereas till it was in our bodies it did not worke and to imagine it should be as a dead lumpe all that while is monstrously absurd Secondly others have conceived that when men die their soules goe into the bodies of other men that be borne and so our soules heretofore were the soules of some men that be dead This was the opinion of divers of the Philosophers And it is apparent that divers of the Jewes were infected with it for about Christ they said Some that he was Elias some that he was Ieremias and some one of the Prophets and some Iohn Baptist. Now they saw that his body was not theirs and therefore they thought that his soule was the soule of some of them Now this opinion cannot be true 1 Because no Scripture gives any notice of it for in that place the conceit of the Jewes is told with dislike 2 Because the soules that were delivered out of the miseries of this life should be brought from their blessednesse into miserie againe which is most absurd Thirdly others have imagined that the Angels should beget our soules as our parents beget our bodies but this is extreamly absurd 1 Because then our soules should be in the Image of Angels whereas they were made in the Image of God 2 Because this was an heresie long since condemned and with hatred cast out of the Church Fourthly many Divines both of ancient and moderne Writers have declared themselves to be of the mind that the soule comes from the parents by generation per traducem and that the parents doe beget the whole man which consists of soule as well as body Now though it be true that this opinion hath had and still hath great patrons and that it may not be denied but that it is defended with marvellous great appearance of reason and truth yet it is rejected and hath beene by the greater part of sound Divines and by reasons unanswerable for if the soule come from the parents then it must come either from the body of the parents or from their soules Now it is apparent it cannot come from their bodies 1 Because a bodily substance cannot beget a spirituall substance because it cannot derive from it selfe that which it hath not 2 Because the soule must consist of the foure elements of which the body is compounded but it is apparent there are no bodily humours in the soule for it is not hot nor cold nor moist nor drie 3 Because nothing that is mortall can beget a thing that is immortall such as the soule hath been proved to bee Nor can the soule come from the soule of the parents First because if it did either the whole soule was derived of the parents or but a part of it If the whole soule was derived then the parents should die nor can a part of the soule be derived because the soule is indivisible there can be no partition in an essence which is simple and uncompounded Secondly we know that Angels produce not Angels nor can the soules of men produce soules because they are spirits as the Angels are Nor can the soule come from the whole man First because it is evident by experience that after the parents have done the worke of generation the first matter lies divers daies in the wombe in which the parts of the body are secretly formed before it have life or a living and quickning soule which is an evident demonstration that from the parents comes nothing but the bodily substance which is fashioned by degrees to be a meeâ—e Tabernacle for the soule afterwards to be infused into Secondly because if the parents did propagate the soule they must propagate such a soule as at that time they had which cannot be for then godly parents should derive a soule to their children which at the least in part was regenerate But this is evidently against all Scripture all confessing that the child is borne infected with originall sinne Thirdly because it is contrary to the Scriptures which acknowledge that the soule was formed by God himselfe which was true both of our first parent Adam Gen. 2.7 and of the soules of all his posterity which are expresly said to be made by God Esa. 57.16 Lastly it remaines then that the soules come from God Now if the soules come from God then it must needs be as God is the materiall cause or
called 272 Wherein it exceeds all other writings ibid. Servants Service How we are to serve God 473 Who are rejected from the number of Gods Servants 474 It is an excellent freedome to be a Servant of God 475 Their prerogatives ibid. Servants are of divers sorts 486 For what cause Servitude came in ibid. How a godly Servant may comfort himselfe in his estate 488 They must be subject three wayes 490 Helps in their subjection ibid. They are to shew their feare of God in their callings 492 Their feare towards their Masters shewed divers wayes 493 Sheep Signes of a lost Sheep 557 Hopes of returning 558 Motives to returne 559 The time when the number and meanes 560 The maner and signes of returning 561 The lets 562 Shepherd What attributes are given to Christ as a Shepherd 563 564 He is the one true great and good Shepherd 564 The happinesse of such as live under this Shepherd appeares in ten things 565 Shew Seven wayes whereby we may offend by outward Shewes 333 Motives to the Shew of vertue 334 Sicknesse Vide Healing How it comes into the soule 548 The Sicknesse of the soule grievous many wayes 549 Why many feele not the Sicknesse of the soule ibid. Silence To put to Silence is diversly accepted 455 Sin Sixe wayes by which one mans Sin is derived on another 141 How many wayes Sin hinders the growth of the word 200 A man may be said to make Sin many wayes 522 523 How Christ had no Sin 524 Inwhat respect Christ bare our Sins 531 His sufferings fitted to our Sins 532 Men are said to be alive in Sin many wayes 535 Their miserie great that so doe ibid. Sinner To be a worker of Iniquitie what and three wayes manifested 397 Sion The Church is like Mount Sion in many respects 276 How the Citizens of this City may be knowne 277 Their speciall priviledges 279 Sober Sobrietie A fixefold Sobrietie 104 Sojourners Vide Saints and Strangers 4 5 132 Soule What it is 76 Soule taken many wayes 367 Its description ibid. Seven things considerable in it ibid. c. It is a substance but not bodily 368 It is immortall 369 Its originall 371 Anima non est ex traduce 372 God creates the Soule 373 374 Objections against it answered 374 375 Of the union of the Soule with the body 376 Shewed by many similies 377 By what band the Soule is bound to the body ibid. The faculties of the Soule 378 Its five senses 379 The inward senses three 380 The Soule gives to the body a threefold motion 311 The facultie of reason in the Soule and wherein it excells 382 The end of its creation 383 Foure kinds of warre against the Soule 384 The Flesh wars against the Soule five wayes ibid. How the Soule comes to be diseased 548 The sicknesse of the Soule grievous many wayes 149 Many feele it not ibid. The Soule synechdochically signifieth the whole man 17â— Speaking Vide Evill-speaking and Report Spirit What need our Spiritâ— have to be sanctified â—5 In what its sanctification consisteth ibid. Eight things belong thereto 16 Why the Spirit is called the Holy Ghost 93 Why the Holy Spirit ibid. Sprinkling The meaning of that ceremonie of Sprinkling Christs bloud 22 A fourefold legall Sprinkling 22 23 c. The manifold passages of Sprinkling the Passeover opened 25 26 Statutes God hath foure Statute books 149 Foure praises of those Statutes ibid. Stone How Christ is said to be first a Stone secondly a living Stone 249 250 This Stone disallowed how and by whom 251 252 Wicked men compared to Stones in many respects 258 So the godly also ibid. Reasons why we ought to be lively Stones 259 That Christ is laid as a foundation Stone imports many things 276 A corner Stone 282 Elect and precious ibid. Strangers Who and why man is a Stranger even in five respects 3 4 The Elect are Strangers 4 And in foureteene things they should be like Strangers 4 5 The word Stranger literally and mystically taken 132 Prettie allusions from Israels being in Egypt 132 c. We should carry our selves as Strangers 364 Submission The Submission which belongs to Princes and Magistrates hath sixe things in it 425 Objections against this Submission answered 427 Suffer The markes of such as truely suffer with Christ 315 Divers wayes of Suffering 514 Christ Suffered for us in divers respects 517 518 His Sufferings were for our examples 519 Ten things to be followed by the examples of Christs Sufferings 521 Christs Sufferings 〈…〉 532 He suffered in his body and soule 533 Why he suffered on a tree 534 T TAbernacle Christ hath a fivefold Tabernacle 261 A godly man like a Tabernacle in many respects 262 Excellent uses hereof 263 Taste What will bring us unto a good Taste of Gods goodnesse 239 240 Our true Taste is seene both by the causes and effects 241 Wherein the Taste of the godly and wicked differ 242 How far the Taste of the wicked may goe 243 The uses of it 243 244 We can have but a Taste of Gods sweetnesse in this life 244 The uses of it ibid. The true causes of the want of Taste to the Word 245 When we have tasted of it we must not lose our Appetite 246 Temptation Foure sorts of it 57 Sathan tempts five wayes 58 Thirteene degrees of it ibid. c. How Sathans Temptations differ from our owne concupiscence 59 60 Comforts against Temptation 60 Twelve rules in Temptation 61 God tempts man sixe wayes 62 Seven wayes in affliction 62 63 Testimonie The Scripture is our sure Testimonie and thence how our Testaments are to be fetcht 124 125 Time Times Foure sorts of men have enquired about Times 1. The curious 2. The weake 3. The superstitious 4. The wise 83 Tradition The word is taken five waies 89 90 How many wayes children are infected by the Tradition of their fathers 142 Why those Traditions should be so infectious ibid. c. Trust. Five things pertaining to a perfect Trust 105 Nine wayes to shew our Trust 108 Truth What it is 175 What it is to obey the Truth how 176 V VAine-glory Wherein it is seene 512 Verily The word oft used in Scripture and that for three speciall causes 150 151 How many wayes we shew forth the Verilies of Christ 332 333 Why the Verilies that are in us are called Christs Verilies 334 Vertue How the word is taken in the Originall 327 Nine Vertues in Christ which we should shew forth 329 Vertue and Grace are a Christians best riches 618 Vessell The word Vessell diversly taken 642 Visit Visitation Men are said to visit diversly 412 So God also ibid. c. First in judgement 413 Secondly in mercy 414 Signes of such as he visits in mercy 415 What glorious things the day of Visitation brings forth 419 Uncleannesse Two waies contracted 25 Unitie Of Unitie in mind or judgement 674 675 Helpes thereto 676 Aggravations against discord in opinion 677 Many ill causes of
the contrary ibid. c. In what cases we may not be of one mind with the Church of Rome 678 W WArre Warfare Vide Fight The Christian condition is military 42 He must keepe a fivefold garison 43 Foure kinds of Warre against the soule 384 The flesh warres against the soule five wayes ibid. Why God doth suffer this Ware 385 Our armour in this Warre what 386 How we may get victorie in this Warre 387 Weake Priviledges of Weake Christians 229 Encouragement for Weake Christians 237 Well-doing Well-doing is the best way to stop the 〈◊〉 of wicked man â—65 Excellent uses of it ibid. How we are said to doe well 639 631 Reasons why we ought alwayes to be Well-doing 631 Whisperers Vide Bacâ—biters 216 217 Wicked Wickednesse What Wicked men in particular are not under mercie 354 God doth oft suffer his children to live among Wicked men 391 In what case we may converse with wickedmen 392 Wife Sixteene motives for Husbands and Wives to live together quietly in marriage 576 Five speciall causes of disorder betweene Husband and Wife 577 Why the Apostle is so large in setting down the Wives duty 579 Eight reasons of the Wives subjection 581 In what 582 How and in what cases not ibid. Particular sins of the Wife in case of subjection 583 What meanes a Wife must use to win her Husband 595 596 Chastity in marriage is specially charged on the Wife 596 How chaste wife may be discerned 597 Wherein Wives should shew their feare to their Husbands 601 602 What is a Wives best ornament 627 Obedience and reverence are a Wives ornaments 628 Will. The Will of God is first Personall secondly Essentiall First Legall secondly Evangelicall 451 Gods Word is his Will in two respects 452 The Will is the rule of our actions 452 Whether a Christian can exactly doe Gods Will 453 Winne Divers kinds of Winning 590 What a Minister must doe to win soules 591 To be won what it 〈◊〉 ibid. Why all are not won at once 592 By what meanes we may win wicked men in our conversation 594 Wise Wisedome Why many Wise men are rather confounders than founders in grace and goodnesse 296 How the ignorant may herein notwithstanding be supported 297 Five waye 's we should shew forth the Wisdome of Christ 329 What this Wisedome must not have in is ibid. Woman In what things a Woman is more fraile than man 643 Word How powerfull 55 Vide Scripture How many wayes sin hinders the growth of the Word 200 How to be desired 221 How our affections to it may be discerned 222 Other signes of it ibid. c. Impediments thereof both externall and internall 223 224 Meanes to get desire to it 225 How to preserve our desires to it 226 Foure motives of getting it 227 How farre wicked men may desire the Word 230 The sweetnesse of the Word 240 Rules for applying the Word aright 288 When and how a man is said to be offended at the Word 310 The Word must be the warrant for all our actions 422 Its praise 189 The only outward meanes to beget the seed of grace in us 190 Eight things needfull in us to heare the Word of God as the Word of God ibid. How the Word is said to live 191 Sixe wayes to shew the life of the Word in our conversation ibid. c. Gods Word should be our maine care 199 The power of the Word Preached 200 Workes How men shall be judged according to their Workes 129 130 How infants 130 How poore men 131 Manifold distinctions of Gods works 148 How wonderfull Gods Workes are 274 The uses of it 275 To be a Worker of iniquity signifies three things 397 Wherein Workes are good 398 Rules to be observed in doing good Works 399 400 The divers kinds of good Works 400 401 How any man that is not absolutely good can be said to doe good Workes 401 402 What Workes are good for 402 How a man may lose his Workes 403 What Works may and ought to bee shewed 404 We should by good workes silence the wicked 454 World Contempt of the World shewed in foure things 331 Worship Actions about Gods Worship of two sorts 432 433 Many defects in Gods Worship 548 Wrongs Reasons against righting Wrongs by our owne private revenge 498 We may not in some cases resist but endure Wrongs ibid. To suffer Wrongs is profitable ibid. Places of Scripture herein expounded occasionally GEnesis 10. ver 9. p. 428 Exodus 26. ver 8. p. 98 Leviticus 14. à ver 4. ad 32. p. 165 ad 173. Cap. 16. ver 12 13 17 p. 26 Numbers 19. à ver 1 2. ad 7. p. 23. Psalme 19. ver 10. p. 240 Psalme 119. ver 103. ibid. Psalme 145. ver 8 9. p. 32 Proverbs 15. ver 30. p. 447 448 Proverbs 22. ver 1. p. 447 Esay 53. ver 7. ibid. Jeremiah 11. ver 19. ibid. Matthew 16. ver 18. p. 250 John 1. ver 29. 36. 147 Acts 5. ver 10 28 29. p. 435 Acts 17. ver 30. p. 127 Romans 2. ver 10. p. 449 Romans 12. ver 3. p. 104 2 Cor. 2. ver 14 15. p. 241 Ephesians 4. ver 17 18. p. 458 1 Thess. 5. ver 15. p. 686 Hebrewes 4. ver 12. p. 55 Hebrewes 12. ver 9. p. 374 2 Epist. Johan ver 8. p. 593 FINIS Verse 1. PETER an Apostle of Iesus Chr to the strangers scattred throughout Pontus Galatia Capadocia Asia Bithinia Verse 2. Elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience and sprinckling of the blood of Iesus Christ Grace unto you and peace be multiplied Verse 3. Blessed be the God and Father of our Lord Iesus Christ which according to his aboundant meâ—cy hath begotten us aâ—aine unto a lively hope by the resurrectiâ—n of Jesus Christ from the dead Verse 4. To an inheâ—â—â—ance incorruptible and undefiled and that fadeth not away reserved in heaven for you Verse 5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time Verse 6. Wherein yee greatly rejoice though now for a season if neede be you are in heavinesse through manifold tentations Verse 7. That the tryall of your faith being much more precious then of gold that perisheth though it be tryed by the fire might be sound unto praise and honor and glory at the appearing of Iesus Christ. Verse 8 Whom having not seene yee love in whom though now yee see him not yet beleeving yee rejoyce with joy unspeakable and full of glory Verse 9. Receiving the end of your faith even the salvation of your soules Verse 10. Of which salvation the Prophets have inquired and searched diligently who prophesied of the grace that should come unto you Verse 11. Searching what or what manner of time the spirit of Christ which was in them did signifie when it testified before hand the sufferings of Christ and the glory that should follow Ver 12. Vnto whom