other men But the maine point is that God's people are the only people in the World None worthy to be called a people in comparison of them No subiect in any gouernement so happy as Gods people vnder his gouernement in Christ and therefore to bee made the people of God here is reckoned as a condition beyond all comparison Now that Gods people excell all other Subiects in the World may appeare many waies First in respect of the loue of God that hee beares to his people which hath foure matchlesse prayses that no King on earth can afford to his Subiects For first it is an euerlasting Loue when all the fauor of the Princes on earth is both mutable and mortall Secondly it is a particular loue to each Subiect All the people are loued and by name Deut. 33.3 The Lord counteth when he reckons his people he was become their God Psal. 87.5 6. Thirdly it is a free loue There was no desert in vs whereas Princes looke at somewhat that may pleasure themselues euen where desert is lesse Fourthly it is a tender Loue and therefore Gods people are said to be married to their King and God Hosh. 2.19 and therefore God is said to account his People to be his Portion Deut. 32.9 Secondly they are an elect People which hath a twofold consideration in it For first they are elect from all eternity and so euery one of the People hath a particular act of Parliament to assure his right Rom. 11.2 And secondly they are elect in time that is they are separated and culled out of all the people of the World Thirdly all Gods People haue a generall pardon giuen them for all offences Ierem. 31.34 He saues his People from their sinnes and this pardon is grounded vpon a sufficient atonement made by a most faithfull high Priest for them Heb. 2.17 Who also sanctified all this People with his own blood Heb. 13.12 Christ is giuen for couenant he is their surety for them their witnes Esay 42.6 55.5 Who also redeemed them with his blood All a People of Purchase Fourthly all Gods People are qualified with new gifts aboue all the people in the World their natures be amended they are all washed and clensed from their filthinesse there is not one vile person amongst them Ezech. 36.25 37.23 c. He hath formed them for himselfe and his owne seruice Esay 43.22 Fiftly all Gods Subiects are adopted to bee Gods sonnes and so can no Prince on Earth say of his they are as it were the fruit of his womb Psal. 110.3 Sixtly the Lawes by which they are gouerned are the perfectest in the whole world For the Law of God is perfect Psal. 119.8 Seuenthly all Gods people liue in his presence and see his glory Exod. 33.16 Leuit. 26.11 12. Zach. 1.10 11. Psal. 95.7 Other Kings haue many subiects they neuer saw and few that haue that preferment to liue in the Kings presence or neere about him Eightthly God feasts all his subiects and that often and in his owne presence and with the best prouision of the world Esay 25.8 Esay 65.13 14. Ierem. 31.14 Kings would soone consume their treasure if they should doe it often or almost once c. Ninthly no people so graced of their King in hearing requests and receiuing petitions For all Gods people may cry and bee heard and at all times and in all suites which no King on earth can grant to all his subiects and seldome or neuer so much as to any one Esay 30.19 Iohn 14. Whatsoeuer they aske in the name of Christ shall bee granted vnto them Tenthly they are the longest liued of any people As the daies of a tree are the daies of my people saith the Lord They may endure many a storm but they are fast rooted still Mine Elect shall long enioy the works of their hands Esay 65.22 For first they onely haue the promise of a long life in this world and it is limited onely with that condition If it bee good for them And secondly if that God take away some of his people and that quickly out of this world yet that shortens not their life or dependance vpon God For when they dye a bodily death they are said to bee gathered to his people or their people and there receiue eternall life instead of it Death doth not put them out of seruice or depriue them of the Kings presence but remoueth them onely out of one roome into another whereas they stood below staires before they serue now aboue staires and are all of the Presence and Priuie-Chamber to God Eleuenthly they are the wealthiest people in the world none better prouided for For first for Spiritual gifts and rich fauours from the King of kings they are not destitute of any heauenly gifts 1. Cor. 1.5 Eph. 1.3 And for outward prouision God hath taken all the chief creatures and bound them to serue them with prouision in whatsoeuer they want The heauen the earth the corne c. all are bound for the supply of their wants Hos. 2.21 22 23. Twelfthly they excell for protection Whether we respect their preseruation or the reuenge is done vpon their enemies For their preseruation though the earth and the heauens should bee shaken yet God will be the hope of his people Ioel 3.16 and as the mountaines are about Ierusalem so is the Lord about them that feare him and therefore they cannot bee moued Psal. 125.1 2. and if the rod of the wicked doe enter vpon them yet it shall not rest vpon their lot v. 3. of the same Psalme And for vengeance It is certaine the Lord will auenge their quarrell vpon all their enemies though they be vnable to right their own wrongs and because God would haue it done throughly hee reserues the work of vengeance to himselfe to make the recompence Heb. 10.30 Rom. 12.20 Vses The vse may bee both for Consolation and Instruction For it should exceedingly comfort Gods children considering what singular happines they enioy by the gouernment of Iesus Christ. Oh! blessed are the people whose God is the Lord Psal. 33.12 and 144.15 Moses admires a little before his death the wonderfull felicity of the godly considered as they are God's people Israel is happy none like to God's people or this people nor is there any like vnto the God of Ierusalem For God rides vpon the heauen in their help the eternall God is their refuge and vnderneath are the euerlasting Armies He wil thrust out their enemies before them and say Destroy them Israel alone shal dwel in safety The Fountain of Iacob shal be vpon a land of corn and wine and his heauens shal drop down deaw They are a people saued by the Lord who is the shield of their help and the sword of their excellency Their enemies shal be found liers to them Deut. 33.26 to the end And this excellent estate is the more comfortable to be thought vpon 1. Because people of
as intreat of the resurrection last Iudgement and the glory of heauen proue it Now for the other sort that confesse the life of the Soule after the last Iudgement but deny that the Soule liues after death till then there are diuers Scriptures against their opinion As First the former Scriptures The Soule cannot be killed at all Math. 10. And God was presently the God of Abraham as then liuing and for eternal life it is not said He shal haue but He hath eternall life that beleeueth Secondly Christ said to the theefe This day thou shalt be with me in Paradise not at the last day Thirdly Rom. 8.38 Death cannot separate vs from God in Christ as it would if the Soule were dead or a-sleepe and did not enioy God Fourthly the dead that die in the Lord are forthwith blessed Reuel 14.14 Fiftly the soules of Abraham and Lazarus were in ioy and aliue after death so was the soule of Diues in hell Sixtly Iohn saw vnder the Altar the soules of them that were slaine for the testimony of Iesus and they cried with a loud voice O Lord how long c. Reuel 6. Seuenthly the soules of the wicked die not but are kept in prison and are now in prison too 1. Pet. 3.19 Before I leaue this point of the immortalitie of the soule it is profitable briefly to answere certaine obiections which may bee brought out of some words in the Scriptures as Ob. 1. The Soule that sinneth shall die Ezeth 18. Therfore it seems the soule is mortall or at least for sin it must die and the rather because it was threatned in Paradise That day that thou eatest therof thou shalt die the death Sol. The Scriptures euidently shewe that since the fall and sinne yet the Soule doth not die as the places before alleaged proue But the answere is that this death threatned or inflicted is not the destruction of the being of the Soule but the depriuing of it of the grace and fauour and presence of God Ob. 2. Eccles. 3. It is said that there is one end of the man and of the beast As dieth the one so dieth the other Sol. These are not the words of Salomon but of the Epicure who is here as in other places of that booke brought in declaring his minde of things For Salomon himselfe concludeth euidently that the Soule returneth vnto God that gaue it as in the last Chapter The other obiections are the obiections of the dreamers that is of such as imagine that the Soule lieth a-sleepe till the day of Iudgement and perceiues nothing and is without operation which is to say it is dead seeing life is nothing else but the continuall motion and action of the Soule Ob. 1. It is said that man when he dies that he sleepeth as Christ said that Lazarus He sleepeth and Stephen slept in the Lord Iohn 11. Act â—7 Sol. Other Scriptures adde another word viz. in the graue or in the dust Iob 7.21 and Psalme 78. sleeping in their graues but it is euident that the Soule cannot sleepe in the graue but the body onely And Stephen deliuered his Spirit to Christ. Ob. 2. Paul saith that if the body rise not we are of all men most miserable That it seemes cannoâ— be true if the Soule enioy blessednesse without the body Sol. The immortalitie of the Soule and the resurrection of the body are conioyned For the Soule without the body can be for euer because it is the forme of the body though God for the time do by his power and grace prouide for the Soule in glory yet it is not at full happinesse till it be ioyned to the body againe For without the body it hath no vse of vegetation or sences but onely of reason But for the Argument of the Apostle it holds good of that part of man which is in question which is the body of man For the bodies of Godly men are more miserable then other men kept vnder and exposed to many restraints and paines eyther by mortification or persecution which the bodies of wicked men are not exposed vnto Ob. 3. It is said of the spirit of Princes that it returneth to his Earth and in the day of death his thoughts perish So the Soule thinkes of nothing after death till the day of iudgement Sol. The place is corruptly alleaged two waies One in the Words the other in the Sence for the text doth not say That his Spirit returneth to his earth but thus his Spirit returneth viz. out of his body to God and he not it returneth to the earth viz. in respect of his body for the other these words his thoughts perish must not be vnderstood of his vnderstanding after death but of his proiects while hee liued For men are exhorted not to trust in Princes For they may die and then all their promises and proiects will bee of no vse and come to nothing Obiect 4. It is said that the dead cannot praise God Psal. 88. and 1 13. and 30. Sol. That the soules of the godly in heauen doe praise God is manifest Reuel 5.11 13.14 and 19.1 Now the Scriptures cannot bee contrary one to another and therefore the places in the Psalmes must not bee taken simply but onely in some respect The dead doe praise God but not as the liâ—ing did in their liues their praises cannot prouoke other men to beleeue in God or serue him as in this life they might Thus of the immortality of the soule The next thing to bee inquired after is about the originall of the soule and about this point in seueral ages diuers men haue breathed diuers and strange conceits erring because they knew not or regarded not the Scriptures First some conceiued so highly of the soule as to think it was no creature but vncreated and eternall without beginning but this must needes bee false 1. Because then the soule should bee God and infinite too For God onely is vncreated 2. Because then the soule had vnderstanding and thoughts and willed from eternity whereas till it was in our bodies it did not work and to imagine it should bee as a dead lump all that while is monstrously absurd Secondly others haue conceiued that when men die their soules goe into the bodies of other men that be borne and so our soules heeretofore were the soules of some men that bee dead This was the opinion of diuers of the Philosophers and it is apparant that diuers of the Iewes were infected with it for about Christ they said some that hee was Elias some that he was Ieremias and some one of the Prophets and some Iohn Baptist. Now they saw that his body was not theirs and therefore they thought that his soule was the soule of some of them Now this opinion cannot bee true 1. Because no Scripture giues any notice of it For in that place the conceit of the Iewes is told with dislike 2. Because the soules that were deliuered out of the miseries
life that if any peruerse men did seek occasion against vs yet they might finde none and to this end striuing to auoid those things distinctly which we perceiue by the miserable example of others do vex and prouoke men to speak or think euill such as are idlenesse frowardnes deceit conceitednes and the like Philippians 2.15 3. That we shew forth the vertues of Christ it is a singular means to stirre vp others to glorifie God if they might perceiue in vs the sound habit of such Christian vertues as are not to bee found in other sorts of men such as are humility lowelinesse contempt of the world subiection to Gods will loue of the godly and the like The most of vs haue but the bare names of these there is not a reall demonstration of them Christian vertues set forth to the life are amiable and will compell men to conceiue and speak gloriously of God and his truth 4. That we be helpfull vpon all occasions to others ready to euery good work and harty in all works of mercy it is our good works must make men speak well of vs and our God and Religion Hitherto of the doctrine of glorifying God In the day of Visitation This word Visitation is in Scripture attributed both to men and to God To men in such cases as these as first to shepheards who when they did specially suruay their flock with intent to redresse what was amisse were said to visit them Ier. 23.2 As also to such men as had the gathering of tribute when they came to exact their tribute to the great vexation of the people they were said to visit them So the word rendred exactors Esay 60.17 in the Original is Visitors or Visitations Thirdly to visit was a tearm giuen to the Bishops and Apostles in the Primitiue Church that went about through the Churches to take notice of the estate of the Churches and to reform what was amisse Acts 15.36 And so the originall word heer vsed is translated a Bishoprick Acts 1.20 agreeable to the Hebrew word vsed Psalm 109.8 Finally to visit is reckoned among the works of curtesie or mercy Iames 1.27 The Hebrew word in the old Testament signifies oftentimes to muster or number vp the people as 1. Chro. 21.6 But in this place visitation is not referred to men but to God Now God is said to visit not onely men but other creatures so he visited the earth grauen images the vessels of the Temple and Leuiathan He visits the earth when hee makes it in an especiall manner fruitfull Psalme 65.9 Hee visited Images when hee brake them to pieces and confounded them Hee visited the vessels of the Temple by causing them to bee brought back again into the Temple Ier. 27.22 Hee visited Leuiathan the diuell by restraining his power and disappointing his malice Esay 27.1 But most vsually God's visitation is spoken of in Scripture as it concerneth men and so God holdeth two sorts of visitations The one is the visitation of all men the other of some men onely The visitation called the visitation of all men concernes either life or death In respect of life God is said to visit all men in that hee doth by his daily prouidence both giue and preserue life till the appointed time so Iob 10.12 And in respect of death God keeps his visitation when he causeth men to die an ordinary death at the time thereunto appointed so Numb 16.29 But it is not the common visitation is heer meant God's speciall visitation of some men is when in a speciall prouidence he takes notice of certaine men and comes among them to work the redresse of sinne and that is heer meant And this visitation must bee considered either according to the kindes of it or according to the time of it heer called The day of visitation For the kindes God doth visit men either with the visitation of iustice or with the visitation of mercy in wrath or in grace and the former words of this Text are true of either of these kinds For if God visit wicked men by his speciall iudgements they will then giue glory to God and commend godly Christians whom before against their consciences they spake euill of which they will also doo much more if God visit them with his grace and conuert them First then of the visitation of iustice and so the point to bee heer obserued is that Though God may spare wicked men long and seem to wink at their faults yet he will finde a day to visit them for their sinnes hee will hold a visitation for their sakes he wil discouer their wickednes and auenge himself on them Psal. 50.20 Eccles. 8. Psal. 37.13 Iob 18.20 As they haue had their daies of sinning so will he haue his day of visiting and that not only at that Day of the vniuersall visitation in the end of the world but euen in this life also Vse And this doctrine should especially humble wicked men and awake them out of their security and the rather if they consider seriously of diuerse things about this day of their visitation First that it shall certainely come vpon them Rom. 2.5 Secondly that when it doth come it will be a maruellous fearfull time with them for 1. God will then discouer their sinnes and make their wickednes manifest in the hatefulnesse of it Lam. 4.22 2. GOD will inflict sore punishments vpon them hee will bee auenged on them The day of their visitation will bee the day of their calamitie Ier. 46.21 3. The punishments determined cannot bee resisted there will be no help Esay 10.3 and 29.6 Coh and 26.14 4. God will not then respect their strength but their sinne Hee will recompence them according to all that they haue done Ier. 50.29 31. 5. If they escape one Iudgement another will light vpon them Ier. 48.44 6. God will giue them repulse in all they do euen in his seruice hee will not accept them Ieremie 14.10 7. It will bee a time of great perplexitie and counsell will perish from the prudent Mic. 7.3 4. Ieremie 49.7 8. 8. God will declare himselfe to bee in a speciall manner against them Ier. 50.29 31. Hosea 9.7 Quest. But what sort of men are in danger of such a fearefull visitation Ans. All men that liue in any grosse sinne against their knowledge such as are the sinnes of bloud whoredom deceit swearing prophanation of the Sabbath reproaching of Gods people and the like Ier. 5.9.29 and 9.9 especially where all or any of these things bee found in men First extreme securitie in sinning God will surely visit such as are settled in their lees Zeph. 1.12 Secondly such as place their felicitie in offending such as loue to wander Ier. 14.10 such as do euill with both hands earnestly as the Prophets phrase is Mic. 7.3 4. Thirdly such as continue and persist in wicked courses such as cast out wickednes as a fountaine casts out
that loue not the Lord Iesus 1. Pet. 1.9 2. Cor. 16.22 Fiftly we should therefore eare the Passeouer with sowre hearbs we should remember his grieuous suffrings with harty affection and melting of soule before the Lord when wee come before him to celebrate the memory of his Passion in the Sacrament Sixtly we should no more stagger or wauer in faith but with all peace and ioy in beleeuing rest vpon the propitiation made by Christ for our sins we should therefore confidently beleeue the pardon of all our sinnes because hee hath borne our iniquities If any man sinne wee haue an Aduocate with the father Iesus Christ the righteous and he is the propitiation for our sins Seuenthly wee should neuer more bee afraid of death and hell for our debt being paied by the surety the hand-writing that was against vs is now cancelled Col. 2.15 and there is no condemnation to them that are in Christ Iesus Romanes 8.1 Heb. 2.14 Eightthly wee should not be so much troubled to bee vniustly traduced seeing Christ beyond all example suffered most vnspeakeable ignominie bearing the imputation of the sinnes of all the Elect. Ninthly seeing hee hath beene made in the similitude of sinfull flesh and suffered for sinne in the flesh wee should striue to bee made the righteousnes of God in him and as hee hath borne our sinnes so should wee striue to beare his vertues Who his owne selfe It is emphaticall that the Apostle saith Hee bare our sinnes his owne selfe For there bee two things which are heere imported First that hee had no partners there were none with him Hee bare all himselfe Esay 59.16 Hee trod the wine-presse alone Esay 63.3 5. And therefore it is a vile dishonour to Christ to ascribe any part of satisfaction to our selues or to any Saint or Angel Secondly it imports that therefore his suffering is of infinit valew in that he bare all his owne selfe in person who was God and man Then it will follow that he hath made a sufficient propitiation for all the world 2. Ioh. 2.1 2. In his body Quest. Why did he not suffer in his soule Ans. Yes for so saith the Scripture Hee made his soule a sacrifice for sinne Esay 53.10 and the Sonne of man came to giue his soule a ransome for many Math. 20.28 Marke 10.45 This was shadowed out by the Holocaust or whole burnt-offering for it noted that the whole man should suffer So in the Sacrament the breaking of the bread is not referred so properly to his body for there was not a bone broken of him saith the holy text but fitly to his soule which was broken with sorrowes and heauines for our sakes So that by the body he meanes synechdochically whole Christ but yet the body is named because That was the outward sacrifice that was offered for our sinnes on the tree Christ then bare our sinnes in his body What may wee learne from thence First wee see a manifest difference betwixt Christs Priesthood and theirs in the Law For they offered the bodies of beasts or fowles but Christ offered his owne body Secondly wee may take comfort in the assurance that hee is the Sauiour of our bodies as well as our soules Thirdly Seeing such grieuous things befell the body of Christ why seeke wee so much ease for our bodies why pamper wee our flesh so and why are we so impatient in the paines of our bodies and remember not what Christ suffered in his body Fourthly we should therefore esteem his body to bee a precious body aboue all bodies â—â—eing it was laid downe as a price for our sinnes yea wee should long to see that glorious body of his that wee might admire it and adore it and embrace it and in the meane time loue and delight in the Lords Supper that exhibiteth the body of Christ spiritually vnto vs reioycing in such meetings aboue the ioy of all carnall people before any other things Fiftly wee should therefore take heed of sinning against our bodies but make conscience to serue God both in body and Spirit and say with Dauid Christ Lord a body thou hast giuen me for I come to doe thy will Sixtly what cursed monsters are swearers that teare the body of our Lord with their cursed oathes and rake their nailes in his wounds with their blasphemies On the tree The originall word signifies somtimes a staffe Mat. 26.47 sometimes a pair of stocks Acts 16.24 sometimes a tree growing Reuel 2.11 vsually wood 1. Corinthians 3.12 Heere a Gallowes made of wood Christ bare our sinnes on the tree because hee did in a speciall manner suffer bitter extremities on the tree which hee suffered as our Suretie and for our sinnes for First to die on a tree was by a speciall Law of God made a curse and so is euery one that hangs on a tree Gal. 3.13 Secondly he was debarred of the benefit of ordinary naturall comforts For he liued in paine 3 hours in the darke and had not the light of the sun Thirdly in that darknes he was put to the most fearefull conflict with the diuels which at that time did with their vtmost fury assault him and fight against him Colos. 3.25 Fourthly he endured most grieuous paines and toâ—ments of body and the effusion of his most precious blood Fiftly hee was reckoned amongst the wicked in his death and therefore hanged betweene two malefactors Esay 53.9 Sixtly hee was reuiled by the base multitude and mocked and derided by the chiefe Priests and Scribes Math. 27.39 to 45. Seuenthly God his father powred out vpon him the fearefull viols of his wrath in withdrawing for a time the sense of his fauour Math. 27.46 Eightthly his whole body was offered vp on the tree as a Sacrifice for the sinnes of the world and the substance of all the sacrifices in the Law Vses We haue therefore cause to reioyce in the crosse of Christ aboue all things For on the tre hee freed vs from the curses of the Law and purchased for vs the blessings promised to Abraham as the father of the faithfull Gal. 3.13 14. and besides by suffering so shamefull a death he hath sanctified all sorts of waies of inflicting death vpon the godly so as now they may with comfort in a good cause or after repentance for their faults euen suffer that death on a tree with ioy And wee should the more praise God for his fauour if he suffer any of vs to die of any other more easie or more honourable death And then wee may againe see the hatefulnesse of sinne in that God punishing our sinnes in the person of his owne Sonne doth not omit the very circumstances of abasement his iustice exacting not onely death but that painefull and ignominious death on the tree Lastly hence we may see how little cause there is for Christians to plead merit if they think how fearfully sinne hath angred God and withall how senselesse the best of vs are when wee
of the world which casts off a man that will not run in the excesses of the time as a dead man indeed Col. 3.3 but in respect of themselues For first by the assise a man must keepe vpon himself he will be found dead by sentence when he iudgeth himselfe before the Lord he stands as a man condemned in the flesh He sentenceth himselfe to eternall death for his deserts by confessing what hee meriteth 1. Pet. 4.6 Now a condemned man is reckoned for a dead man in Law Secondly Repentance destroies the sences and affections and conceites and reason that were wont to bee aliue in men It dissolues the very frame of the old conuersation The word rendred dead signifies to vndoe what was done about the life of men to vnmake him as I may say so as all the old things passe away and all becomes new 2. Cor. 5.17 Rom. 6.6 1. Iohn 3.8 In the new Conuert there is not left the sauour sent lust or affections after sinne and the sinfull profits and pleasures of the world Hee doth not find that inflammation or inticement he was wont to feele from euill example or the glory of the world or euill company or the things before hee most esteemed and delighted in Thus hee is dead to himselfe because he denies himselfe and could bee well contented to forget that euer hee had beene such as hee was before Thirdly in some of Gods children their repentance is performed with such griefe and sorrow as brings their life almost to the buriers as is noted Iob 33.19 20 21. Fourthly they may bee said to bee dead in repenting because repentance is neuer fully finished till their naturall death sinne sticks so fast as they haue dayly cause of mortification in some degree and it will neuer bee gotten wholly out till they bee in deed dead men though in the meane time God accepts of their first repentance as if it were perfect This doctrine serues effectually to discouer the estate of multitudes of Christians not to bee right as they That do nothing at all about their sinnes That excuse their sinnes and hide them and fauour them and cast the fault vpon others Pro. 28.13 Gen. 3. Iob 20.11 12 13. That blesse themselues in their hearts when their iniquity is found worthy to be hated Ps. 36.2 That haunt with such persons as may make them sinne more That say It is no profit to walk humbly before the Lord Mal. 3.14 and rather blesse the proud That hate and reuile such as are mortified That are dead rather in faith and good works and finde a deadly sauour in the Word That haue sense and sauour onely in the things of the flesh Secondly this should teach all that minde their owne saluation to look carefully to the truth of their mortification and not to think it is such a slight easie work but to consider that in repenting for sinne they must neuer cease till they bee like Christ dying for sinne and that is in the sense before giuen So our bearing of the similitude of Christs death in our repentance notes diuers particular things in our repentance as 1. That our sorrowes bee voluntary not inforced hee gaue his life it was not taken from him wee must not tarry till the diuel fire vs with the terrors of despaire 2. That wee be payned at the very heart for our sinnes so was Christ it must be a harty griefe 3 That wee shew forth the fruites of our repentance so hee suffered openly 4. That hee suffered by degrees and ceased not till hee died so must wee by degrees resist sinne and neuer cease vntill it bee quite abolished Hence also wee may know whether wee haue truely repented It is a signe of true mortification when 1. A man hath seriously condemned himselfe before God for his sinne 2. When hee feeles the wonted violence of affections after sinne and the world to be deaded and his hart growne dul and out of taste in matters of sinne and the world Hee is crucified that hath his lusts and affections crucified Gal. 5.24 3. That he is aweary of life it selfe by reason of the remainders of sinne in his flesh Rom. 7. 4. That hath felt as sensible sorrowes for his sinnes as hee was wont to doe for his crosses sorrowes I say that are voluntary and for sinne as it is sinne Doct. 4. The Passion of Christ is the best medicine to kill sinne in vs He died that wee might die to sin There is a vertue in the death of Christ to kill sinne Rom. 6. Now the death of Christ may bee said to kill sinne First in respect of the guilt of it Christ in his death paied all that was needefull for satisfaction and so destroyed the imputation of it and stilled the clamour of it It cannot cry against vs in heauen because God is fully satisfied and the bond discharged and cancelled the plea of our sinnes died in the passion of Christ. Secondly in respect of the hatefulnes of it or the demonstration of the hatefulnes of it The passion of Christ giues all men occasion to see how vnworthy sin is to liue that made him die when it was onely imputed to him and not done by him Thirdly in respect of the power of it in vs actually There is a secret vertue in the wounds of Christ to wound sin and in the death of Christ to kill sinne and therefore the Scripture speakes not onely of the merit but of the vertue of his death Rom. 6. Phil. 3. which vertue is secretly deriued vnto the penitent sinner by the ordinances of Christ his Word Praier and Sacraments Vse The vse should bee for triall men may know whether as yet they haue any part in the death of Christ by inquiring whether they bee dead in their sins First they haue no interest in the merit of his death that haue not experience of the vertue of his death in killing their corruptions Secondly for instruction When godly men finde any corruptiō begin to be too strong for them they must fly to Christ for this medicine and then there is no sinne so strong in them but by constant praier to Christ for the vertue of his death will be subdued if they pray in faith Praier gets the medicine and faith applies it to the disease Doct. 5. True mortification doth not incounter one sinne onely but sinnes in the plurall number and indefinitely It notes that in true repentance there is a respect had to amendment of all sinnes To mend onely one or two faults is not true repentance For hee that is truly dead is dead to sinnes there is no sinne but the true Conuert desires and endeuors to bee rid of it so far as hee knowes it to bee a sinne Herod did mend in some things but yet was not sound because in one sin hee minded no repentance And this point doth giue an infallible rule of triall of mens estates in Christ for no wicked
〈◊〉 The excellencies of Kings aboue others 1. Tim. 1.12 Bernard Epist. 170. Who are branded for euill doers Wherâ—in it is vnlawfull to seeke the prayse of men 2 Cor. 12.11 Ioâ— 5.36 37 Helps to get praise from men Ier. 8.18 21 Vide Eph. 4 17 18 Signes of spirituall Iolly Prou. 17.16 Signes of spirituall madnes Wherein godly mâ—n sometimes shew folly Why t is so hard to cure Ignorance and silence ignorant men Speciall gifts of Christ bestowed on the godly Quanquam humantur non tamen damnantur From what a Christian is made free Electì sunt liberi à damnaetione legis et à dominatione regis peccati To what a godly man is made free In what respects we are but as free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men may vse their liberties aâ— a cloke of maliciousnes fiue waies 2. Pet. 2.19 â—0 How Christian liberty is made a cloke of malice in things indifferent How we must serue God Rom. 12.45 Heb. 9.14 Who are reiected from the number of Gods seruants Deut. 2.847 Prerogatiues of Gods seruants By what waies wâ—e may express our honouring of men How wee shew our loue to the brotherhood In what respects godly men are brethren The Apostle doth especially vrge the inward worship of God The feare of God what it is It is twofold Fiue things in God wee are to stand in awe of Motiues to get the feare of God What kindes of men do not feare God Signes of Gods feare Pro. 31.30 Note What ae family is Three things required to make a society happy We are bound of God to the care of domesticall duties for diuers reasons Why Inferiors in a family are first and especially charged with their duties Seruants of men are of diuers sorts For what causes seruitude came in Gen. 12.16 and 32.5 Eccles. 2.7 How a godly seruant may comfor himselfe in that estate Seruants must be subiect 3 waies Helps for seruants to yeeld subiection The originall of masters The name father giuen to diuers sorts How many waies seruants shew the feare of God in their callings Signes of good masters Reasons against frowardnes Pro. 10.32 Pro. 16.28 Helpes against frowardnesse Reasons why men ought to be instructed about conscience What Conscience is Rom. 2.15 and 9.1 The proper work of Conscience These principles in the mind shâ—w a keeper they call Synteresis How Conscience is imployed in vs. Chirographia Dei Prerogatiues or properties of Conscience Kindes of Conscience Difference of euill in mens consciences Note The signes of an euil Conscience that is still Signes of an ill stirring Conscience Hurt of an euil conscieÌ„ce Foure ill effects of an ill Conscience Aggrauations of the misery of an ill Conscience What must be done to make an ill Conscience good Two things for the guiding of Conscience Signes of a good Conscience Acts 23.1 Benefits of a good Conscience How farre Conscience may be bound Vse Wherein vaine glory is seene 1. Thes. 2.6 Wherin true glory consists God calls men to suffer diuers waies Christ suffered for vs in diuers respects Ten things for vs to follow in the example of Christs sufferings In what things Christs example bindes not How far examples binde conscience A man is said to make sin many waies How Christ had no sinne Guile in words many wayes Guile in Hypocrisie many wayes What reuiling is Who are guilty of reuiling Esay 5.20 Motiues â—o patience In what cases it is not fit to complayne vnto the Magistrate In what cases men may lawfully seeke redresse from the Magistrate That God is a Iudge is terrible to wicked men and that in many respects But comfortable to godly men How God iudgeth righteously Vse Rules in committing our cause to God In what respects Christ bare our sins Christs sufferings fitted to the circumstances of sinne 1. Iohn 2.1 Rom. 3.26 Reasons why Christ suffered on a tree Men die diuers waies Natural men are said to be aliue to sin in diuers respects Great is the misery of such as liue in sin 2. Cor. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diuers things in Christs death that ought to be in our repentance Signes of true mortification The happines of such as liue spiritually Rom. 6.5 8 11. Vses A religious life is the best life for 6. reasons Signes that describe a righteous man in himself Six other signes of righteousnes as it groweth How the righteousnes of a godly man differs from that of the Scribes Pharises Why so many do not imbrace a righteous life Helps vnto a righteous life Phil. 3.3 1. Cor. 7.23 Defects of a righteous life of two sorts First in the parts of it And so either in respect of the first table Psal. 37.3 5 Pro. 26.3 Psal. 55.22 Psal. 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 soul comes to be diseased The diseases of the soule are grieuous many waies Why many feel not the diseases of their soules Gal. 6.14 Rules for such as desire Christ to heale or help their bodily grieâ—es What is meant by going astray The misery of such as go astray appears in diuers respects Aggrauations of their misery Causes of mens going astray Esay 16.14 Iob 12.28 Signes of a lost sheepe Diuers things that giue hope of curing to such as bre out of the way Motiues to return Persons that need returning The time of returning False wayes to be auoyded in returning Aggrauations against diuers that returne not What number of lost sheepe doe vsually returne The meanes of returning The manner of returning Signes to knowe who are truly returned Hos. 6.3 Quest. Le ts of returning What attributes are giuen to Christ as a shepherd Christ is one Shepheard He is the true shepherd He is the good shepherd 1 Tim. 1.13 16 1 Cor. 9.10 11 And he is the great Shepherd and that in diuers respects The happiness of such as liue vnder this Shepheard appears in ten particular priuiledges Cant. 1.7 Zach. 11.9 10. Explanation of the tearm Bishop Christ excels all other Bishops in 10. respects Mat. 28. vlt. Such are happy that liue vnder the Charge of this Bishop Vse 2. Vse 3. Duties of such as bee vnder the charge of this Bishop
to bee built vp without distraction in the main things needfull for his saluation and is not carried to spend his time most about vnnecessary or impertinent cares or studies 1. Tim. 4.2.7.8 Seuenthly when a man is as carefull to serue God in prosperity as well as aduersity Iob 27.9 Eightly when a man delights in the Almighmighty and loues all the means by which he findeth any communion with God Iob 29.9 Ninthly when a man from the hatred of hypocrisie is stirred vp against hypocrites cannot abide them nor will conuerse with them Iob 17. verse 8. Lastly Iob comforts himselfe that hee was no hypocrite by three arguments 1. He would trust in God though hee did slay him 2. Hee would reprooue his waies in Gods sight 3. He sought Gods presence and set himself alwaies before him none of which an hypocrite could doo Iob 13.15.16 Thus much of Hypocrisie Enuy. The fourth sin to be auoided is Enuy. Enuy is nothing else but a vexation or inward displeasure conceiued at the good of another viz. either anothers credit gifts preferment profit successe or the like This sinne though in the world it bee little thought of yet in it self is a most fearfull vice and should be so accounted of by christians for many reasons First if we consider the subiect persons in whom it vsually is It is found most in naturall men Tit. 3.3 yea in silly men Iob 5.2 This was the sinne of Cain Gen. 4 yea of the diuell himself The main sin of the diuell was the enuy of mans happinesse It raigned in the diuelish Gentiles Rom. 1.29 Secondly if we conâ—ider the cause of it it is for the most part the daughter of pride Galat. 5.26 sometimes of couetousnes Pro. 28.22 and often of some egregious vile transgression such as in Rom. 1.29 but euer it is the filthy fruit of the flesh Gal. 5.25 Thirdly if wee consider the vile effects of it which are many for 1. It hath done many mischiefs for which it is infamous It sould Ioseph into Egypt Genes 37 and which should euer make it abhorred of vs it kild the Son of God Mat. 27.8 2. It deforms our natures it makes a man suspicious malitious contentious it makes vs to prouoke backbite and practise euill against our neighbours It is ill for our sight for the enuious man hath alwaies an euill eye and a cast-down countenance with Cain also many times 3. It begins euen death and hell while a man is aliue It kils the silly one Iob 5.2 It destroieth the contentment of his life and burns him with a kinde of fire vnquenchable It feeds vpon the enuious man like the moth or worm by degrees and it hasteneth mischief in the enuious man because it makes the person enuied more glorious and besides it is a vice that driueth a man from among men in respect of comfortable society for it was long since aduised Eat not the bread of him that hath an euill eye Pro. 23.6 and no man by his good will if he can be free wil conuerse with such as he perceiues to be enuious Fourthly this place manifestly imports that it is a notable hindrance to the profit of the word and so no doubt it is to praier and all piety as euidently it is a let of charity vnlesse it bee that men in hypocrisie to disgrace others will for enuy doo some good as they preacht Christ for enuy in the Apostles time Phil. 1.15 Vses The vse should be threefold First for instruction to teach vs to follow the aduice heer giuen in putting away Enuy and clensing our hearts of it and to this end think much of the reasons against it and withall remember by confession godly sorrow to clense thy heart carefully of it For those things help wonderfully in the putting of it away Secondly this may serue for great reproof of many that professe the fear of God who daily shame themselues by discouering this vice in themselues This was it the Apostle complained of in the Corinthians and shewed that it is a vice which not onely houlds down a Christian from growing but it makes him look like a carnall man 1. Cor. 3.3 Thirdly for consolation if we finde our selues freed from this vice And wee may knowe that we are not enuious 1. If we loue the good things in others and can rejoice in their prosperity and mourn for their miseries 2. If we be vile in our owne eies and lowly minded 3. If wee enjoy contentation in our owne estate and are well pleased to bee that which GOD will haue vs to bee 4. If in giuing honour wee can hartily go one before another Thus much of Enuy. Euill speaking This is the fift sinne to be auoided If we would profit by Gods word wee must look to our owne words c. Euill speaking generally taken comprehends all the faults of the tongue in speaking and so it is true that a man can neuer be soundly profited by the word till he makes conscience of euil words as well as euill works But I think it is taken more restrainedly heer There are many kindes of euill speaking that are to be auoided Lying is euill speaking and it is true that he who is false to man will neuer be true to God But I think Lying is not heer meant Flattering is euill speaking for he that praiseth his friend with a loud voice it shall bee counted to him as a curse It is a curse to be troubled with a flatterer and it is a kinde of cursed speaking To flatter But I think this is not meant heer neither But I think the sinnes heer meant are Backbiting judging slandering and complaining one of another and all bitternesse of speech between man and man These hinder charity and prouoke God and let the growth of piety in the harts and liues of men And therefore these kindes of euill speaking should be detested of Christians and altogether laid aside These sins as they are hatefull in themselues and in the least degree or in any kinde so Euill speaking is made more vile in the aggrauations of it It is euill to speake euill any way or of any But it is much more vile First when we speak euill of the absent that cannot defend them selues Backbiting is a hatefull degree of euill speaking 2. Cor. 12.10 Psal. 140.11 Secondly when wee speake euill of such as God hath humbled or afflicted Leuit. 19.14 Obad. 12. Prou. 26.28 Thirdly when wee shall speake euill of such as are in authoritie Eccles. 10. vlt. Iud. 8. Leuit. 19. Fourthly when we speak euill of the godly especially before the wicked or for things indifferent or without cause Iames 4.9 Rom. 14. Psal. 31.18 or for lesser failings Math. 7 1.2 but especially their good conuersation 1. Pet. 3.16 Fiftly When wee speake euill of our professed friends Psal. 5.6.13 Lament 1.2 Sixtly when wee speak euill of Gods messengers taxing their persons as their cariage especially when they labour
thus two things are implied for our information The one concerns Ministers the other concerns the hearers First Ministers may hence take notice of it that there can neuer bee hope they should perswade with all their hearers for sacrifices were heer and there once taken out of the whole herd And besides the hearers may hence see that they are neuer so effectually wrought vpon till they can giue themselues ouer to their Teachers and to GOD to obey in all things though they perswade them to leaue the world and binde them to the cords of restraint in many liberties they took to themselues before yea though they let their hearts blood by pearcing their soules with sorrow for their sins euen to the death of their sinnes 2. Cor. 8.5 and 7.15 Secondly at the day of Iudgement also Ministers shall offer vp their hearers to God so many of them as are found chaste virgins vnto Christ to whom they had espoused them before in this life 2. Cor. 11.3 And thus Ministers before they dy must make ready their accounts for the soules of their people Heb. 13.7 And thus of the sacrifices of Ministers Ministers haue another sacrifice too viz. the particular texts or portions of Scripture which they chuse out and diuide to the people as consecrated for their vse For diuers think that that phrase of cutting the Word of God aright is borrowed from the Priests manner of diuiding the sacrifices and especially from the Priests manner of cutting the little birds The little birds is his text chosen out of the rest and separated for a sacrifice which hee must so diuide as that the wings bee not cut asunder from the body that is he must so diuide his text that no part be separat from a meet respect of the whole Leu. 1.17 and 5.8 2. Tim. 1.15 Secondly the Martyrs likewise haue their sacrifices and that is a drink-offring to the Lord euen their owne bloud this part is readie to bee powred out as a drink offring to the Lord for the Church Phi. 2.17 2 Tim. 4.6 and though we cannot bee all Martyrs yet we should all deny our owne liues in the vowes of our hearts to perform our couenant with God if euer wee be called to die for Christs sake and the Gospel Thirdly the sacrifice of rich men is almes and wel-doing and those sacrifices they are bound vnto to offer them continually Heb. 13.16 Philip. 4.18 Prou. 3.9 Almes is as it were the first fruites of all our increase But then wee must remember that our almes bee of goods well gotten For else God hates robbery for burnt offering Isaiah 61.8 And in giuing wee must denie our selues and not seeke our owne praises or plenary merit in it for it is a sacrifice clean giuen away from vs and consecrated only to God and the vse of his spirituall house the Church And thus of the sacrifice proper to some Christians There are other sacrifices in the Gospel now that are common to all Christians And these are diuers For fiâ—st Christ is to bee offered vp daily to God as the propitiation for our sins God hath set him forth of purpose in the Gospel that so many as beleeue may daily run vnto him and in their prayers offer him vp to God as the reconciliation for al their sins and this is the continuall sacrifice of all Christians Without this there is the abomination of desolation in the temple of our hearts This is the end of all the ceremonious sacrifices the substance of those shadowes Those sacrifices serued but as rudiments to instruct men how to lay hold vpon Christ and to carry him into the presence of God and laying hands vpon his head to plead their interest in his death who was offered vp as a whole burnt sacrifice for their sinnes Wee are Christs and Christ is giuen vnto vs as our ransome wee must euery day then lay hold vpon him and see him bleed to death for our sinnes and bee consumed in the fire of Gods wrath for our sinnes Secondly a broken and contrite heart is a sacrifice God will not despise yea such hearts are the sacrifices God especially cals for from men Hee euer loued them better then all the outward sacrifices in the Law Psal. 51.17 It is the heart God cals for and yet not euery heart but a heart wounded with the knife of mortification that is cut and bleedeth in it selfe with godly sorrow for sinne and is broken and contrite with the daily confession of sinne This is required of all Christians and this very thing makes a great deale of difference between Christian and Christian Thirdly praier and thanksgiuing to God are Christian and holy Sacrifices as many scriptures shew Psal. 141.2 Heb. 13.15 Hos. 14.4 Psal. 51.21 Fourthly we must offer our selues our soules and bodies as a liuing sacrifice to God Rom. 12.2 2. Cor. 8.5 and that First in respect of obedience deuoting our selues vnto God liuing to him and wholy resolued to be at his appointment Psal. 40.6 Loe I come to doe thy will this is in stead of all burnt offerings Secondly in respect of willingnes to suffer affliction of what kind soeuer as resoluing that through many afflictions as through so many flames wee must ascend vp to heauen as the smoak of the incense or sacrifice on the Altar Acts 14.21 Hence are trials called fiery trials 1. Pet. 4.12 Thus of the kindes of sacrifices which remaine vnto Christians The lawes about those sacrifices follow For there bee many things to to be obserued by Christians in their sacrifices if they would euer haue them acceptable to God which the shadowes in the old law did euidently signify as First the sacrifice must bee without blemish Malach. 1.7 which the same Prophet expounds Malach. 3.11 Our offrings must be pure offerings wee must tender them in the sincerity of our hearts Our sacrifices are without fault when wee iudge our selues for the faultinesse of them and desire they might haue no fault Secondly it must bee presented before the Lord and consecrated to him which signified that we must walk in Gods presence and doe all in the sight of God deuoting all to his glory Genes 17.1 Mic. 6.8 Thirdly our sacrifices must bee daily some kindes of them There were sacrifices euery day in the Temple and it was an extreme desolation when the sacrifices ceased so it must bee our euery daies worke to imploy our selues in some of those spirituall sacrifices Heb. 13.15 Fourthly There must bee an Altar to consecrate the gifts Math. 23.19 This Altar is Christ who is the onely Altar of Christians Heb. 13.10 Reuel 8.3 No seruice can be acceptable to God but as the Apostle heere saith by Iesus Christ We must doe all in the name of Christ Col. 3.17 Fiftly there must bee fire to burne the sacrifice This fire is holy zeale and the power and feruencie of the spirit in doing good duties The fire on the Altar first
or kinred They are the generation of vipers Mat. 3. Now there is another kinde of spirituall alliance and that is it whereby all Christians are a-kin one to another through the bloud of Christ as they all descend of the second Adam and of this it is that the Prophet speaketh Esay 53.8 when admiredly he saith of Christ Who can tell his generation And thus the Godly are begotten of the best bloud in the world because they are begotten of the bloud of Christ Iohn 1.13 The doctrine then is that Godly men are the happiest men in the world in respect of their kinred and alliance None come of so good a kinred as godly Christians which may appear by diuers reasons First because they descend of the best bloud being the generation of Christ the second Adam and so are better born than they that can tell of their great Nobility and Bloud both by the father's and mother's side Iohn 1.13 Secondly because they are a chosen picked children or kinred all the kinred culled out of all mankinde and so is no kinred in the world For in all other kinreds are all sorts of persons to bee found good and bad vertuous and vicious but of this kinred are none but good Thirdly because the whole kinred is royall they enioy all great preferments whereas there bee few kinreds in the world but there are some poor in it but this generation hath not one poor man in it all the kinred are Kings Fourthly because all are fit for imploiment all the kinred are Priests and can sacrifice which was not true of the very Tribe of Leui. There is not one Christian but he can perform the work of the Priesthood and doth in his order Fiftly because there are so many of the kinred The meanest Christian is a-kinne to all the Saints in heauen and to all the Godly in earth or on earth and there is no kinred in the flesh that can attain to the like number of kinsfolks in any degree of comparison worth the speaking of Sixtly because they are all accepted into high fauour with the King of kings Though a King on earth out of his loue to see one person would doo much for many of his kinred yet it is neuer seen that all the kinred vniuersally are preferred and entertained into speciall fauour with the King yet so it is with all the Godly it is true of all and of euery one that they are his peculiar treasure Seuenthly because all our kinred will doo for vs there is none of them but are able to pleasure vs whereas in carnal kinred one may be a-kinne to so great persons that they will doo nothing for them Eightly because other kinred may and wil dy and leaue vs but all this generation liues for euer Vses The consideration whereof may serue for diuers reasons First hence godly Christians may gather comfort against the best of their kinred in the flesh whether they bee lost by displeasure or by death for God heer makes a supply of better kinred It should not therefore bee grieuous to the Godly to forsake their fathers house Psal. 45. Secondly hence wee should learn how to esteem of godly Ministers for heerby is implied that they are the Fathers Princes of the Tribes in this holy Nation Thirdly it should teach vs many duties concerning the Godly to whom we are allied 1. To study our genealogie and gette the knowledge of as many of our kinred as wee can 2. To glory in our kinred to ioy in our happinesse heerin 3. To doo all good we can to our kinred euen to the houshold of faith for this very reason because they are our kinsmen in the Spirit and in particular we should be ready to doo all that for them which the law of kinred bindeth vs vnto viz. 1. Wee should acknowledge them and not hide our selues from any that is godly 2. We should receiue one another heartily and willingly without grudging or murmuring 3. Wee should defend one another and bee ready in all oppositions to stand for the godly 4. We should shew all bowels of mercy and tender kindnes and pity and sympathize in their necessities and miseries Fourthly we should hence learn to be prouident to preserue our owne reputation that we be no way a dishonour and shame to our kinred but learn of the wise steward by lawfull meanes to preserue our credits and prouide for our selues though he did it by vnlawfull for our Sauiour noted this defect when he said The children of this world are wiser in their generation than the children of the light Luke 16.8 Thus much of their kinred or generation A royall Priest-hood These words contain the two next prerogatiues which haue so much connexion one with another that they are ioyned together as inseparable The Apostle makes a comely and effectuall inuersion of the words recorded in Exodus 19 for there they are said to be a Kingdome of Priests which the Apostle more plainly expresses in the words A royall Priest-hood They are both Kings and Priests but both with difference from other men of either of those callings They are Kings not prophane or ciuill onely but sacred Kings they are Priests not common or typicall Priests but royall The one word tels their dignity to which they are ordained the other their office in respect of God These words with those that follow are in Exodus expounded or rather propounded indefinitely to the Israelites but in this place limited to the Elect onely which shewes that promises and priuiledges of right belong onely to the Elect and Chosen of God c. Royall Christians may be said to bee Royall in foure respects First comparatiuely with wicked men for whatsoeuer their condition be yet if their estate be compared with the miserable condition of all impenitent sinners it is a Royall estate they are like Kings in respect of them Secondly as they are vnited to his body who is the greatest King as members of Iesus Christ who is King of kings Reuel 19. Thirdly because they looke for a Kingdome It is their Fathers pleasure to giue them a Kingdome They shall one day raigne and therefore are Royall Fourthly because for the very present in this life they haue the state of Kings They haue the state of Kings in this life I say For first they appeare clad in purple The Romans knew who was King when they saw the man clad in purple Robes Christians haue royall Garments Garments of Saluation the righteousnesse of Christ doth couer them which so soone as they put on they are saluted for Kings in Heauen Secondly they haue the attendance of Kings a great traine and guard about them no King like any of them that is not one of them for they haue the Angels for their guard and as ministring Spirits to them Psalm 34. and 91. Hebr. 1.14 Thirdly they haue the dominion of kings and soueraignty and power of Kings and so first the
is not the life of man That is apparant in scripture when a difference is put betwene the soule and life as what soule shall be blessed in life So 2 Sam. 11.11 By thy life and the life of thy soule The soule then is a substance of it self put within vs by God distinct from the body this may bee euidently proued First God after hee had made the body is said to breath into it the breath of liues to note that his soule was a substance distinct of it selfe Secondly because it can subsist without the body as is apparant in the soule of Abraham Lazarus and Diues Luke 16. And of the soule of the thiefe on the crosse it is said This day thou shalt bee with mee in Paradise Thirdly God is said to haue formed the Spirit in the midst of man so it is a substance of it selfe Note hee saith in him not of him Fourthly those words of Dauid Christ proue it Into thy hands I commit my spirit the body being committed to the earth there remained a substance deliuered to God Fiftly that place of Ecclesiastes Chapter 12. is most plaine The body returnes to dust and the Spirit to God that gaue it Therefore there is in man a Spirit which returnes to GOD. Sixtly Paul desires to be dissolued and to bee with Christ so there was a substance which should enioy the presence of Christ Phil. 1.23 The second thing to bee proued is that the soule is incorporeal It is ioyned to the body but it is no body it informeth the matter of man which is his body but it is without matter it self It is immateriall It is wholy a spiritual substance It is not a bodily substance no not a most subtil or pure body but altogether incorporeall This is a high doctrine and shewes the soule to bee an admirable kind of substance Now that the soule is void of matter and is no bodily substance may bee plainely proued though not easily explicated First it is expresly said to be a Spirit now Spirits are not flesh and bones or any like bodily substance Psa. 31.6 Eccle. 12.7 and Zach. 12.1 It is reckned one of the wonders of Gods creation that hee made in man a spirit Secondly the soule is after the Image of God and hath imprinted vpon it the similitude of the goodnes wisdome and holines of God Now it were not like God if it were a body nor were it capeable of such habits which can bee stamped vpon meere naturall or bodily things Thirdly the soule performeth those actions which depend not vpon the body and are done without bodily instruments for it vnderstandeth and willeth Fourthly if the soule were a body then it must be corpus animatum or inanimatum but to say it is without life is sense-lesse because it enlyues and animates the body and to say it is animatum enlyued it self it must then bee so by some other body All which the same questions will bee asked and so run into an infinite The third thing is that the soule is inuisible this shewes the transcendencie of the nature of it and experience in all men proues this for who euer saw a soule Ob. The soule of Diues in hell saw the soule of Abraham and Lazarus and Iohn saw the soules of those that suffred for the testimony of Iesus Reu. 20.4 Sol. These soules were seen by the eies of vnderstanding not by the bodily eies The fourth thing to bee prooued is that the soule is immortall it cannot die when it is once kindled it will neuer go out or be extinct as the Sadduces wickedly imagined and some Atheists still think the contrary This is a point necessary to bee knowne as for the truth it self so for the vse of it in our liues for to doubt of immortality makes vs miserable and to beleeue the soules are mortall makes men Epicures Let vs eat and drink for to morrow wee shall die But to bee fully assured of an estate after life makes a man carefull to auoid sinne lest his soule liue for euer miserably and to serue God that hee may liue for euer happily Now things may be said to be immortall two waies either absolutely and in their owne nature and so God onely is immortall or else they are so by the wil and pleasure of God and not by their owne nature and so the soules of men and so the Angels are immortall There haue been two sorts of men that haue denied the immortality of the soule The one were the Sadduces among the Iewes who held that in death the soule of man is vtterly extinct as the soule of a beast The other were certain Arabians of whom Eusebius and S. Augustine make mention who said that the soule died with the body and so remained dead till the day of Iudgement and then they reuiued with the resurrection of the body Now against the first fort may bee produced many reasons as also euident Scriptures The reasons are such as these 1. The prouidence and iustice of God prooueth the immortality of the soule For heer in this life good men haue not all their happinesse and euill men liue in prosperity so there must be another life where iustice must be done 2. Religion confirms this for to what end were Religion and seruing of God if the soule died like the soule of the beast seeing in this life the most godly are outwardly in great misery many times For if Paul say If the dead rise not then of all men are wee most miserable it will hold much more strange if the soule liue not at all after death 3. The wisdome of God proues it for else man were not in better case than the beast yea in some cases worse For man from his infancy to his death is liable to many diseases subiect to cares and griefs which the beast is free from yea this addes to man's miserie that hee knowes hee must die which the beast doth not Now shall man that was counted like God bee thought to haue no better end than the beast that did exalt himself so much in the glory of his beginning 4. The conscience of malefactors prooues this who fear a iudgement after this life and an estate of misery 5. The nature of the soule proues it for it is simple and void of all contrariety and accidents and causes of corruption or putrefaction and is besides the Image of GOD. Now no mortall thing can bee the image of that which is immortall These reasons make it exceeding probable But I am of their mindes that think it may be beleeued by faith but not be proued by reason The Scripture therefore only makes this point cleer such as these First our Sauiour proues it out of the Word of God saying I am the God of Abraham Isaac and Iacob c. Secondly it is most plain Mat. 10.28 Thirdly eternall life is euery where promised to them that beleeue Fourthly such places
is not the time of visitation among men but some certain season onely Quest. But how may we knowe when this season of grace is Ans. It is then when God sends the Gospell to vs in the powerfull preaching of it when the light comes then comes this day when the doctrine of saluation is comne then the day of saluation is comne and God offers his grace then to all within the compasse of that light God keeps his visitation at all times and in all places when the Word of the Kingdome is powerfully preached the time of the continuance of the means is the day heer meant in a generall consideration But if we look vpon particular persons in places where the means is then it is very hard precisely to measure the time when God doth visit or how long he will offer his grace to them onely this is certaine that when God strikes the hearts of particular men with remorse or some speciall discerning or affections in matters of Religion and so bringeth them neer the Kingdome of God if they trifle out this time and receiue this generall grace in vain they may be cast into a reprobate minde and into incurable hardnes of heart and so God shuts the kingdome of God against them while it is yet open to others Mat. 3.12 Esay 6.10 compared with Mat. 13.14 15. Vse The vse is for the confutation especially of the madnes of many men that so securely procrastinate and put off the time of their repentance as if they might repent at any time neuer considering that the means of repentance may bee taken vtterly from them or that they may bee cast into a reprobate sense or that death may suddenly preuent them or that the times are onely in GOD's hand it is he that appoints and beginnes and ends this day of visitation at his owne pleasure yea he doth not allow to all men in euery place the like space of time for the continuance of the means This day lasteth in some places to some men many yeers whereas in other places the Kingdome of God is taken away from them in a short time as when the Apostles in the Acts were driuen from some Cities after they had been in some places but a yeer or two in others but a month or two in others but a day or two If men obiect that the thief on the Crosse did delay and yet found the visitation of grace at his last end I answer foure things First that the thief was by an vnexpected death preuented of a great part of that time he might haue liued by the course of nature and therefore his example cannot patronize their resolution that think they may safely put ouer all till their last end and yet suppose they may liue the full age of the life of man Secondly what can the example of one only man help them seeing thousands haue perished at their later end going away without any repentance or grace Why rather doo they not fear seeing so many millions of men are not visited in their later end yea at the very time the other thief repented not so that that example can shew no more than that it is possible that a man should finde grace at the end it doth not shew that it is probable or vsual Thirdly they should shew the promise of grace not such men as wilfully neglect the present means and put all off to their later end What can bee concluded from an example when God's promise cannot be shewd If any obiect that they haue a promise for the Scripture saith that At what time soeuer a sinner repents himself from the bottom of his hart God will forgiue him I answer that this sentence doth contain no such promise for it only promiseth forgiuenes to them that repent at any time but it doth not promise that men may repent at any time when they will Besides the words in the Prophet Ezechiel are onely In the day that he turneth which import nothing to proue that a man may repent in any part of his life when hee will Fourthly the conuersion of the thief was without means miraculously by the diuinity of Christ and is recorded among the works of wonder such as were The raising of the dead the trembling of the earth the darkning of the Sun and the like and if men dare not be so foolish as to expect that at their pleasures these other wonders should bee done then neither may they in that of so late conuersion without means If others say that Men were hired into the vineyard at the eleuenth houre and were allowed and rewarded as well as they that went-in at the third houre I answer that The drift of the parable is onely to shew that men that had the means later than other men may yet bee saued it cannot bee stretched to so large a sense Besides being a parable it may illustrate but cannot prooue without some other Scripture to which it serues as an illustration But my speciall answer is this that those men were neuer hired before the eleuenth houre they went in so soon as any came to hire them And so it is true that if men haue liued till extreme old age and neuer had the means till then they may haue as much hope as they that had the meanes in their youth but that wil not warrant the presumption of such as being called the third houre will not go in till the eleuenth houre Vse 2. And therefore the second vse should bee for instruction to perswade all that minde their owne good to walk and work while they haue the light while it is yet to day before the shadowes of the euening be stretched out as our Sauiour exhorts in the Gospell we should bestirre our selues to make all the profit we can of the present meanes God affordeth vs for the night may many waies come vpon vs ere wee bee aware For first who knowes how soon the night of death may come vpon any of vs and then if we haue no oile in our lamps it will be too late to go to seek Secondly the night of restraint may come vpon vs the means may be taken away wee are not sure how long the Candlestick may continue before it bee remooued God may take away good shepheards and suffer idle shepheards to succeed in the room of them Besides a mighty storm of cruell persecution may surprise vs. Thirdly the night of temptation may come and so for the time frustrate the life of the means for either God may hide himself from vs and then the Sunne will bee set to vs euen at noon day or God may hide the power of the Word from vs euen when it is of power to others as Dauid imports Psal. 119. when hee saith Lord hide not thy Commandements from mee or the Lord may restrain the spirits of his seruants that speak vnto vs for the hearts of the Apostles themselues were
sinne and misery and the setting of it in the possession of that blessed immortality in heauen The liberty of the body is the freeing of it from the bonds of death and bowels of the earth by enduing it with a glorious resurrection part of which freedome they enioy euen in the graue For though they be buried yet they are not damned to hell there but rest in hope of their finall deliuerance and with this liberty of glory both soule and body are made heires of heauen Rom. 8.21 It is the liberty of grace is heere meant and that this part of the Christian happines may the better appeare I will consider First what hee is freed from and secondly what hee is freed to For the first there are diuers things hee is freed from as First from the rigour of the morall Law hee is deliuered from the most rigid seuere execution of absolute perfect obedience so as being now vnder grace he is not bound to fulfill the law perfectly but may be accepted of God if he obey it in the vprightnes and sincerity of his heart though he haue many frailties and infirmities God hath now tempred that rigour of exaction which hee iustly stood vpon in his first agreement with man in Paradise and did with terror againe proclaime in giuing his Law in Sinai so as now in Christ our yoke is easie and our burden light Math. 11.29 Rom. 6.14 Christ our surety hath fulfilled that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exact righteousnes of the Law for vs Rom. 8.3 Galatians 4.24.26 Heb. 12.18 Rom. 7.6 c. Secondly from the execution and condemnation into which the Law for our sinnes had cast vs our expiation being made in the blood of Christ who was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse for vs that wee might be iustified from these things from which by the Law of Moses we could neuer bee absolued Rom. 8.1 Galatians 3.13 Thirdly from the tyranny and damnation of sin that dwels in vs the force of it being mortified by the Spirit of Christ and so weakned that though it may rebell yet it cannot rage and rule as it did before Rom. 6.14 Iohn 8.34 2 Cor. 3.17 Romanes 6.6 18. Fourthly from bondage vnder diuels those spirituall wickednesses that had their strong holds in the hearts of euery man by nature and ruled effectually in all the children of disobedience who had possession in our hearts and kept vs in their power as most cruell Iaylers Ephesians 2.2 4. by Christ they are thrown out of possession they may tempt still but the gates of hell shall neuer preuaile againe ouer the godly Colos. 2.15 Fiftly from the Lawes of Moses The ceremoniall and iudiciall Lawes which lawes were a yoke that neither the Iewes nor their fathers were euer able to beare Acts. 15.10 The ceremoniall lawes were a very seale of our condemnation a hand-writing against vs wherein men many waies acknowledge their guiltines besides they were extremely burthensome in respect of the rules of them and the strict obseruation required from them Our deliuerance from these lawes these places proue Acts 15.1 Cor. 9.1 19. 2. Cor. 3.17 Heb. 9.10 Colos. 2.17 There were foure respects which the ceremoniall Law had or foure vses First these ceremonies as I said before did signifie our sin-guiltines and were as an obligation and hand-writing against vs Colos. 2.14 Secondly they were a badge to distinguish the Iewes from all other nations Genes 17.13 14. Thirdly they were shadowes and typicall adumbrations of Christ and his benefits Heb. 9 9 10. 10.1.4 Fourthly they were as a tutor or Schoole-master to instruct and keepe them vnder in the minority of the Church Galat. 4.1 2. Now all these vses are abolished by Christ For our condemnation is taken away by Christ and so the hand-writing is cancelled Colos. 2.14 and the Gentiles and Iewes are made all one people Ephes 2.14 15. and Christ the substance and body is come and therefore the shadowes must vanish Col. 2.17 and the heir is as it were now at age therefore needs not Tutors and Gouernors Gal. 4.1 2 3. As for the freedome of Christians from the Iudiciall Lawes that must be vnderstood with a distinction for so many of the Iudicial Lawes as did agree with the common politicall law of Nature are in force only so much of the Iudicial law as did only concern the singular particular policy of the Iewes is abolished Where the reason of the Law is Vniuersal the Law binds all where the respect and reason of the Law is fitted onely to the condition of that people there the law is abolisht Sixtly from seruile feare vnto which wee are and were in bondage by Nature and so wee are freed from the seruile feares of the graue of men of death there was a spirit of bondage in vs by nature wee durst not come into Gods presence and legall terrors did lie at the doore of our hearts to driue vs to despayre of mercy or acceptation But when Faith came then the spirit of bondage went away and the hearts of Christians are emboldned with spirituall liberty and firme confidence taking delight in the Law of God in the inner man Rō 8.15 Luke 1.74 And there was likewise in vs by Nature a feare of the reproch and rage of men and the oppositions and scornes of the World from which God's children are so deliuered that many times they haue contemned the vttermost furie of Tyrants as Daniel and his companions and the Martyrs and the Patriarchs and Moses c. and from the feare of death We were all in bondage to it all our life but now Christ hath deliuered vs by destroying him that had the power of death Heb. 2.14 15. This of the first point what we are forced from Now for the second what we are free to and therein are diuers comfortable considerations First we are free to the fauor and fellowship of God the Father and of the Sonne and of the holy Ghost 1. Iohn 1.3 7. 1. Cor. 1.9 Iohn 17.21 2. Pet. 1.4 1. Ioh. 5.24 Secondly wee are free to the Communion of Saints we are fellow Citizens with the Saints we are written in the writing of the house of Israel acknowledged as members of the Congregation of the first borne This is an Article of our Faith Ephesians 2.20 3.6 4.4 5. Hebrewes 12.18 c. Thirdly wee are free to all the promises of Grace those rich and precious promises wee may safely imply they are ours 2. Pet. 1.4 Eph. 3.6 Fourthly we are free of God's chamber of Presence we may go in when we will and aske what we will and it shall bee done vnto vs we are free to put vp as many petitions and suits as we will we are free to the Throne of Grace Heb. 4.16 Eph. 3.12 and so in generall wee are free in the whole House of God euen to the vse of all his ordinances Iohn 6.36 Fiftly
by the tearms by which it is called resembled in Scripture secondly by the effects which it worketh really vpon a man For the first An euill Conscience that is awake is in Scripture compared to a sting or prick wounding the heart of a man It is likened also to a dog or a blood-hound that lieth at the dore and hauing fresh sent howleth and barketh after the malefactor Gen. 4. It is likened as some think by Dauid Psal. 51.4 to an euill contentious wife that is euer before a man chiding and brauling and as a moth secretly eats the garment so doth an euill Conscience eat vp the heart of a man when others little see it Pro. 25. It is like a dart strangely shot into a mans body Psalm 38. And it is compared to the boyling of a tumultuous sea Esay 57. And it is called a worme that dieth not but lieth gnawing and eating vpon the heart of a man Esay 66. Mark 9. So that a man that hath an euill Conscience is like a man that is stung by a serpent or followed by a blood-hound or vexed by a continuall-contrarious wife or that is hourely shot through with darts or that hath a liuing worm euer gnawing at his heart But that this may be more distinctly vnderstood wee must take notice of foure effects of an euill Conscience vsually The first is shame Hee that hath an euill Conscience is betraied by his owne blushing many times when his offense is secret yea a man feeles an inward shame in his owne heart disgracing and abusing him though he make no outward shew of it For though sometimes an innocent person vpon the fulnes of an aspersion may conceiue shame as Dauid did Psalm 44.15 yet it is vsually the effect of an ill Conscience The second is pain and anguish of heart arising from the gnawing and stings of Conscience mentioned before which so continually burdens the heart that it takes away all contentment in any thing and keeps the heart in an habituall disconsolation and though the disease of melancholy may breed a sadnes like vnto it yet is heer manifest difference betwixt this affliction of spirit and melancholy for the melancholick person vsually can assigne no certain reason of that sadnes whereas Conscience when it stings assignes the cause of it to be such and such things which bring not only the shame of men but the wrath of God Besides melancholick sadnes may bee eased by physick but this sorrow is not cured by any meanes but such as are spirituall The third is a strange kinde of feare breaking the heart of a man so subduing his courage that he is not able to sustaine himselfe against the impressions of vaine causes of feare A trembling hart is the effect of an ill conscience Deut. 28.65 Thus wicked men are said in Scripture to feare when no man pursueth them Pro. 28.1 and to bee so faint-hearted as the sound of a shaken leafe shall make them fly as it were from a sword Leuit. 26.36 and as it is in Iob The sound of feare is alwaies in his eares yea the terrors of conscience sometime so enrage vpon the offender that no torments are like vnto their terrors which sometimes are so great that they are hardly able to sustain themselues but discouer their horrible restlesnes by the grieuous distempers of the body or failing of their senses being for the time as Iob saith brought vnder the king of terrors Iob 18.14 What a wofull case Belshazzar was in you may reade Daniel 5.9 These terrors are the fansies the Gentiles so much dreamed of The fourth is desperation An euill Conscience in sinne many times brings them to hellish despair of all mercy and pardon thus Cain rageth blasphemeth like a frantick man And these effects of an euill Conscience are so much the more great 1. Because the Conscience can lash a man without noise it can secretly inflict torments when no eies shall pity him 2. Because there is no escape from Conscience a man can neither driue it away nor runne from it it cleaues to the offender inseparably From a tyrant or ill master some men run away but from an ill Conscience there is no fleeing 3. Because Conscience it self is as a thousand witnesses to prooue the fault though neuer so secret and the offender is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himself and goes vp and down with a heauie Sentence vpon him in his bosome though all the world should account him innocent 4. Because an euil Conscience is such a damnable disease and the griefe raised by Conscience is such and so lasting that the grieued dies before the grief can be remoued yea so violent is the confusion which despair bringeth into the thoughts that out of the grieuous mistaking and impatience many times the offender makes away himself as Saul Achitophel and Iudas did and many in our times doo 5. Because death it self doth not abate the torments of an euill Conscience but the liuing worm gnawes them euen in hell for euer and with so much strength and power there that one said wittily Hell were not hell if it were not for the gnawing of this neuer-dying and neuer-ceasing worme 6. Because vnto the making vp of the compleat misery of the impenitent sinner the Sentence of Conscience and the testimony of it shall be heard admitted at the last day before the Tribunal of Christ. For thogh an euil conscience shall neuer disgrace for some effects as for that of working despaire of mercy yet for the maine body of the proceedings of Conscience it shal be not only allowed but iustified by the voice of Christ to the eternall shame and confusion of the offendor And though it bee true that the worst of the effects before mentioned arise from a stirring Conscience yet is not the man safe that hath a still conscience if it bee euill For first hee is in continuall danger of the awaking of that Conscience of his that now is asleep What ease can that mans heart beat if hee had all pleasures round about him if hee were tied to a Beare or Lion or mad Dog though hee were then asleep for he may awake euery moment and then where is hee The stilnesse of an ill Conscience is but like the sleep of a frantick man Secondly there can bee no true peace vnto the man that lieth in sin without repentance Esay 57. There is no peace to the wicked saith my God Though hee bee friends with himselfe for a time yet God is not friends with him nor is sinne and Satan at peace with him though there bee an vncertaine truice for a time Thirdly the danger of a still Conscience is the greater for the terrours of a troubled Conscience may prepare a man for Christ and compell a man to seeke help from Christ but in the case of a still conscience there are these two vsuall miseries the one that men take a still Conscience to bee a
our sinnes and rose againe for our iustification Rom. 4.25 Hee was sacrificed for vs 1. Cor. 5.7 Hee gaue himselfe for vs Ephes. 5.2 Now hee suffered for vs in diuers respects as First to make satisfaction vnto the Iustice of God for our sinnes and to appease the wrath of God toward vs as the former places shew His sufferings were a sacrifice for sinne Hee bare the curses of the Law which were due to vs Gal. 3.10 And thus he paied our ransome and pacified God especially in his death and buriall He nayled the hand-writing that was against vs to his crosse Col. 2.15 And as Ionas was cast into the bowels of the sea to still the raging of it so was Christ cast into the bowels of the earth to make the seas of Gods wrath quiet for vs. Secondly hee suffered as to make satisfaction for our sinnes so together with that satisfaction to remoue from vs the many miseries might haue falne vpon vs for our sinnes Thus hee was iudged and condemned at the barre of Pilate that we might bee acquitted at the barre of God Hee endured all sorts of paines and torments in soule and body that wee might bee deliuered from eternall torments in hell Hee died that hee might deliuer vs from death and the feare of it and from him which had the power of death which is the diuel Rom. 6.10 Heb. 2.13 Hee was crucified that hee might abolish the power of sinne in vs Rom. 6.10 Thirdly He suffered for vs that so by his sufferings He might merit the supply of our wants and the possession of happines He suffered to make vs blessed Thus hee died to ratifie the eternall counsell Heb. 9.15 16 17. Hee was poore to make vs rich 2. Cor. 8.9 Hee was bound to make vs free Hee was vnclothed to couer our nakednes Hee was forsaken of God for a time that we might be receiued to euerlasting mercy Hee was crowned with a crowne of thornes that He might merit for vs a crowne of glory Hee found no mercy from the Priests and Iewes that wee might finde sure mercy with God He was cast out of the earthly Ierusalem and suffered without the gates that He might prouide a place for vs in the heauenly Ierusalem Fourthly He suffered for vs in this that he suffered that so hee might haue a sympathy of our sufferings and haue a feeling of our miseries Hee suffered being tempted that hee might bee able to secure vs being tempted Heb. 2.17 18. and 4.15 The consideration heerof may serue for diuers vses Vses First it should breed in vs an admiration of the loue of Christ to vs that could euer be willing to become surety for vs and suffer for vs especially considering what wee were viz. vniust men 1. Pet. 3.18 wicked men Rom. 5.6 enemies to him Rom. Chap. 5.8 10. That one should dye for a good or righteous man or for one that is a common good for or to other men is very rare But it might bee Ionathan might die for Dauid or a subiect bee willing to die for a good Prince but no man would die for his enemies as CHRIST died for vs. Secondly it should work in vs sorrow and harty griefe for our sinnes wee should now mourne as heartily for piercing Christ by our sinnes as if wee had lost an onely child c. We complaine of the Iewes and Iudas and Pilate for abusing him But the truth is it was thy sinnes and my sinnes that brought him to suffer for them our debt was laid vpon him We that are principals are escaped and he that was our surety hath paied for it euen to the vttermost farthing And if there were no other reason to shew how little reason Christ had to suffer for vs euen this were sufficient that our hearts are so hard as we cannot bee grieued to remember his sorrowes for our sinnes Thirdly it should especially work in vs a hatred of our sinnes and a full and finall resolution to sin no more but to consecrate our whole life vnto him and to his seruice that hath suffered for vs and by suffering paid so dear a price Shall we not liue to him that died for vs Or doe wee so little care for his sorrow as by newe sinnes wee would as much as in vs lieth crucify againe the Sonne of God Take heed of despising the blood of Christ lest you sinne so long till there bee no more Sacrifice for sinne 2. Cor. 5.15 Heb. 6. Fourthly wee should striue to bee disposed as the Apostle Paul was to glory in the crosse and suffrings of Christ aboue all things seeing his sufferings were for vs to satisfy and merit for vs. It must needs be an estate of wonderfull safety and felicity that is purchased by such variety of sufferings of the Sonne of God As the world despiseth vs so wee should with singular and secret reioycing despise and contemne the world hauing such interest in the crosse of Christ Gal. 6.14 Lastly it should work in vs a most harty willingnesse to suffer any thing for Christ and the Gospel that hath suffered such extreme things for vs it should not bee grieuous to vs to forsake father or mother or wife or children or house or lands or our owne liues for his sake or for the Gospel Mark 10.29 Thus of the second thing in the doctrine of the passion of Christ. The third thing is the vse of it and that is to bee an example vnto vs that wee might walk in his steps Leauing vs an example The end then of the sufferings of Christ is to be an example to vs to learne by The word rendred an example is a metaphor taken from Scriueners or Painters and signifies properly a copy or patterne or portraiture of a thing exactly drawne out wee are then set to schoole to learne by example Christs suffrings are as a Writing-schoole where the Copies are most exactly drawne Before I come to the particulars wee should beare for Christ in his suffering diuers things may bee briefely noted out of the words especially about examples Doct. 1. God would haue vs learne by examples as well as by precept and thence it is the Scripture is so stored with all sorts of examples Doct. 2. Such as giue good example of well-doing are as a common treasure many may learne good by them Good examples are like common schooles and the better because they are Free-schooles wee may learne from example without cost Though thou couldst not shew all the meanes thou desirest yet to giue a good example of sound life and holines is a great treasure in the Church It doth not only make Religion wel spoken of but it profits many to teach their wel-doing And therefore such as shine by the light of good example should bee much made of in euery place and they sinne fearefully that wrong them c. Doct. 3. It requires a speciall goodnes to be fit to be an example to others which the metaphor
suffring But committed himself to him that iudgeth righteously From these words diuers things may bee obserued Doct. 1. First that in case of wrongs from other men it is not alwaies needfull or conuenient to complain to the Magistrate for redresse Christ heer commits his cause to God but complaineth not nay though hee were wronged almost continually and with grieuous wrongs yet we read not that euer he complained against them that did him wrong Heer two things are to be enquired after First in what cases it is not fit to complaine to men Secondly in what cases it may bee lawfull and fitte In these cases following it is not fit to complain to the Magistrate First where redresse of the wrongs may be had by priuate and peacefull courses 1. Cor. 6. Secondly where the lawes of men doo not prouide punishment some wrongs are offenses and yet not punishable by mens lawes Thirdly where the offense is committed of meere frailty or ignorance Fourthly where the offense is grounded vpon meer surmises which in the iudgement of charity ought not to be conceiued .1 Cor. 13. Fiftly where the iniury is lesse and the party trespassing doth acknowledge the wrong in this case the rule of Christ holds If thy brother say It repenteth me thou must forgiue him Luke 17.4 Sixtly where by the suite Religion wil receiue greater dammage by the scandall then the party suffers by the wrong as in the case of the Corinthians where a brother went to law with a brother before Iudges that were Infidels Seuenthly where the Magistrates haue declared themselues to bee enemies to iustice and iust men as heer in the case of Christ it was bootlesse to complain because all the Rulers were his professed enemies Contrariwise in these and such like cases following men may lawfully seek iustice from men in authority First where the offense is grieuous and against the Lawes of God and men Secondly where the offender persists in euill-doing without repentance Thirdly where the offense is against God and Religion as well as against the party wronged Fourthly where such wrongs are vsually punishable Fiftly where the party complaining is bound to complain by his office either by charge or oath prouided that the party complaining first loue his enemies and secondly prosecute with continuall respect to God's glory and thirdly vse the benefit of the Law with charity and mercy without cruelty or extremity Thus of the first doctrine Doct. 2. The malice of wicked men against the godly is so great that when they begin to oppose them though it be but in their name they will neuer cease opposition if they haue power till they haue their liues too Thus I gather from hence that our Sauiour beeing reuiled doth not onely commit his cause to God but commits himself to God as expecting the increase of their oppositions till they haue put him to death This is the reason why God indites euery man that hates his brother of murder 1. Iohn 3.15 And Dauid so often complaines of his enemies that slandred him that they also sought his life yea his soule as if they were desirous not onely to kill his body but damne his soule also Doct. 3. Wee may heer also note that God is to be conceiued of according to the occasion seeing we cannot comprehend God wholly as he is wee ought to raise vp such conceptions in our hearts of the glory of God as may with honour answer the occasion that presently concernes vs as heer in the case of wrongs God is conceiued as a righteous Iudge In the case of death hee is called The God of the spirits of all flesh In the case of prayer he is called a God that delighteth to hear prayer in the case of infirmities a God that takes away iniquity and passeth by transgression and in cases of great difficulty he is conceiued of as Almighty and so forth Doct. 4. It is euident from hence that God is a Iudge and this point is both terrible to the wicked and comfortable to the godly It is terrible to the wicked many waies First because he is Iudge of all the world all must be iudged by him Gen. 18.25 Heb. 12.23 1. Sam. 2.10 Hee is not a Iudge of some one circuit as Iudges amongst men are Secondly because he is a Iudge that needs no euidence bee brought-in for hee knowes all causes and is witnes himself Ier. 29.23 and so Iudges among men are not Thirdly because hee iudgeth for all offenses he tries the hearts and the reines as well as the words and works of men Psalm 7.9 11. Earthly Iudges try malefactors but in one or some few cases Fourthly because hee hath Armies of Executioners he can call to the heauens or speak to the earth and haue hostes of seruants to doo his will and execute his iudgements Daniel 7.9 10. Psalm 50.4 22. so as none can deliuer out of his hands Fiftly because hee is Iudge himself Psa. 50.6 and 75.8 He doth not do iustice by Deputies but will hear all cases himself Sixtly because his iudgement is the last and highest iudgement and therefore there lieth no appeale from it Seuenthly because he can bring men to iudgement without any warning hee standeth before the doore and often seizeth vpon the offender without seruing any Writ or giuing him any summons Iames 5.9 And therefore wicked men do very foolishly that ruffle heer in the world and lift vp their horns so high and speak with such a stiffe neck and walk on in their sinnes and iniuries so securely Psalm 75.5 6 7 8. Again if God bee Iudge it is comfortable to penitent sinners First because repentance will alter the iudgement if it be after the fact and before the Sentence euen in such offenses as deserue euerlasting death as appeareth in the case of Dauid and the Niniuites and is notified to the world Acts 17.31 Whereas earthly Iudges must proceed in their iudgement whether the parties bee penitent or no. Again it is the more comfortable that God is Iudge because all parties wronged or grieued may haue accesse to God and put vp their supplications at any time he is ready to be found and willing to heare which is seldome true of earthly Iudges Thirdly because godly men know their sentence already God hath acquitted them by his Word and by his Son and by his Spirit and therefore they need not feare his last iudgement Doct. 5. God will iudge righteously God's iudgement is a most righteous iudgement Psal. 9.8 Rom. 2.5 2. Tim. 4.8 He is the righteous Iudge by an excellency because there is no Iudge but misseth it some way onely God's iudgment is alwaies righteous and it must needes bee so for many reasons First because hee iudgeth the high as well as the low Iob 21.22 Secondly because his iudgement extendeth to euery offender in the world Iude 15. Earthly Iudges may punish some malefactors but they leaue thousands of men that
heare read or think of these sufferings of Christ they may rather see cause for euer to abhorre the doctrine of merit seeing heerby we proclaim our selues to bee worthy of the very merits of Christ that can be so little affected with the thought of his suffrings Thus of the matter of Christ's sufferings The effects follow and the effects in respect of vs are named to be three First the death of sin secondly the life of grace thirdly the healing of our natures That we being dead to sin Men may be said to die diuers waies First in respect of nature when the Frame of nature is dissolued by the parting of the soule from the body Secondly in respect of God when God is departed from men with his grace and righteousnes and fauour thus wicked men are spiritually dead Eph. 2.1 and 4.17 1. Tim. 5.6 Thirdly in respect of the world when a man is ouerwhelmed with crosses especially such as are ioyned with disgrace in his reputation hee is said to be dead and his life to be hid vnder those afflictions being despised and forgotten as a dead man out of minde Col. 3.3 Esay 26.19 Fourthly in respect of sinne and so men either are dead for sinne as malefactors or dead in sinne as all wicked men or dead to sinne as the godly heer To take the soule from the body is the death of all men To take GOD from the soule is the death of all wicked men To take sinne from the soule is the death of all godly men To bee dead to sinne then is to be mortified in respect of sinne Sinne is said to be dead either in appearance or in deed In appearance onely it is dead in such as haue their sinnes onely restrained for a time either by God's owne strong hand or else by themselues kept downe for certain hypocriticall ends or else for want of occasion or temptation to stir the sin thus sinne was dead in Paul when hee was vnregenerate and reuiued when the Law came Rom. 7.9 Sinne is dead in deed in godly men but with a difference for though in this life they bee wholly rid of many sinnes yet some corruptions are not wholly remoued yet are they dead to them in the inchoation of it their sins lie a-dying but in the life to-come they shall be wholly and fully deliuered from all sin Thus of the sense There be many doctrines may bee hence obserued as Doct. 1. First it is euidently heer implied that all men by nature and out of Christ are aliue to sin or liue to sin and in sinning they may bee said to liue or be aliue or liue to it in diuerse respects 1. Because all the parts of their life are full of sinne sinne infecteth their persons and their works 2. Because they are in bondage to sin so as all their life they are at the command of sin they are seruants of sin Rom. 6. 3. Because they account sinne to bee the life of their liues they could not esteem life but for the hope of liberty and power of sinning It were a death to them to liue restrained of sinne as appeares when either by punishment or for other ends they are found to cease sinning 4. Because they doo not destroy sinne in letting it liue they are guilty of the life of sinne in them because they will not vse the meanes to subdue and mortifie sin that dwels in them but let it alone vnresisted 5. Because they haue most life or are most liuely when they haue most liberty to sin 6. Because they continue in sin they spend not an houre but it is in sinne yea they so sinne now that they desire to spend euerlasting life in sinne Vse And so from hence by way of vse men may discern whether they liue in sinne or not for hee that is a seruant to his corruptions and esteemeth them as the happinesse of his life and resists them not and hath a desire to sinne euer is without doubt aliue in sinne and dead to righteousnes And so contrariwise where these things cannot be found there the person is not aliue to sin Doct. 2. Hence is implied also that to liue in sin is but miserable liuing and therefore those whom God loueth he changeth from that condition and maketh them die to sin Now this may be shewed out of other Scriptures briefly for 1. Sinne infects a man and all he goes about it stains his very conscience and like the leprosie will pollute his clothes his flesh his house and whatsoeuer he toucheth almost Titus 1.15 It maketh all things impure 2. To harbour sinne is to harbour the diuell too who alwaies takes possession of the soule that is giuen ouer to sinne so as the heart of the sinner is the Fortresse of the diuell Eph. 2.2 2. Tim. 2.26 2. Cor. 10.5 Eph. 4.26 3. While a man liues in sinne he is in danger to be crossed and cursed of God in euery thing he doth he shall haue no portion from God nor inheritance from the Almighty Iob 31. ver 2. Good things will be restrained from him Esay 59.2 And he may finde himself cursed in euery thing he sets his hand to Deut. 28.16 17 18 c. His very blessings may bee cursed Mal. 2.2 His very table may be a snare For certainly God will bee reuenged of the sinnefull man that is aliue in sin Nah. 1.2 3 6. 4. His soule is dead within him while hee is aliue Eph. 2.2 1. Tim. 5.6 And how can it bee otherwise when God which is his life is departed from him and with God all spirituall blessings are gone from his soule too 5. The end of this life is to die miserably Rom. 8.10 and 6.23 Gal. 6. and to perish foreuer with the diuell and his angels Reu. 21.8 Mat. 25.45 And in a speciall manner it is a miserable liuing to be liuely and iouiall as they call it in sin such men are worse than the generall sort of sinners for these wretched men that are so liuely in sin haue a most miserable heart in them a heart like an Adamant like a very stone within them are senselesse and brutish like the very beasts that perish Psal. 49. vlt. Besides in many of these God scourgeth sinne with sinne and giueth them vp to such a reprobate minde that their wickednes oftentimes exceeds the wickednes of the wicked Ier. 5. Rom. 1.26 28. And further many times strange punishments light vpon those workers of iniquity Iob 31.3 To which may bee added that oftentimes such wretched creatures conclude in most wofull and hellish terrors so as they howle for vexation of heart while God's seruants sing for ioy of hart Esay 65.13 14. Reu. 6.15 16. But in generall of all that liue in sinne it is manifestly heer implied that they haue no part in Christ Christ in respect of them and as they are in their present condition died in vain Vse The consideration whereof should awaken men from that
heauy sleep in sinne vnto an earnest care to liue righteously it should warn men euery where to repent Eph. 5.14 and the rather because this very patience of God in bearing thus long with them and the mercy offred them in the Gospell will increase to greater wrath and condemnation if men will not be warned Rom. 2.4 5. 2. Thes. 1.8 9. Doct. 3. Hence also it is cleer that God's Elect before their Calling haue liued in sinne as well as others Eph. 2.3 Tit. 3.3 Col. 3.6 Which is fit to be noted for diuers vses For first it sets out the rich mercy of God and his free grace in election and manifestly shewes that we merit not the blessing Eph. 2.3 4 c. And secondly it should teach the godly diuers duties as first not to bee proud or high-minded but rather remembring what they were to make them the more humble all their daies Secondly to despair of no man but rather to shew all meeknes toward all men 2. Tim. 2.25 Titus 3.2 3. Thirdly to cleaue fast vnto Christ in whose onely propitiation they can bee saued from their sinnes 1. Iohn 2.1 2. God forbid wee should reioyce in any thing more than in Christ and him crucified Gal. 6.16 Lastly wee should think it more than enough that we haue heertofore liued in sinne wee should henceforth resolue to spend that little time that remaineth in a carefull obedience vnto God's will ceasing from sinne 1. Peter 4.1 2 3. Thus of the doctrines implied in the Text. The doctrines that may bee gathered more expresly follow Doct. 1. None but mortified Christians are true Christians It is manifest that none haue part in Christ but such as are dead to sin such men onely doth Christ acknowledge for hee is a Redeemer to none but such as turn from transgression in Iacob Esay 59.20 All that are in Christ are new creatures their old things are past and all things new 2. Cor. 5.17 None are Christ's but such as beare the similitude of his death in their dying to sinne Rom. 6. Men lose their Baptism if they bee not baptized into the death of Christ. Such men as place their happinesse in worldly things are not the right seed but such onely as are born by promise that is that receiued life by the promises of grace and a better life Rom. 9.8 Christ was sent to preach glad tidings to such as mourne in Sion Esay 61.1 2 3. The mourners in Ierusalem were the onely men that were marked for God Ezechiel 9. Christ will haue no Disciples but such as will deny themselues Luke 9. and are not fashioned according to this world Rom. 12.2 And this should teach men to haue mortified Christians in greater honour and to esteem highly of such as will not be corrupted with the excesse of the times and doo shew by a sound conuersation that they are weaned from the lust after earthly things and are consecrated to God and his seruice Wee should honour and acknowledge such aboue all other men in the world yea in the Church It should also compell vpon vs a care of a mortified life and a daily resisting of sin and the diuell and striuing to be made like to Christ. Finally if the count must be made by mortification there will then bee but a short count vpon earth for look into Christian Churches and cast out first all open profane persons such as are drunkards fornicators swearers murderers railers against goodnes such as serue vanity and shew it by strange apparell and such like men secondly all open idolaters and superstitious persons and such as hold damnable opinions Thirdly all ciuill-honest men such as haue onely the praise of men for a harmelesse conuersation in the world but haue no taste of Religion or conscience of zeale for Gods glory Fourthly all open worldlings that minde not heauenly things and sauour nothing but the things of this world and lastly all hypocrites that make a shew of mortification and yet are not mortified and then suppose how small a number will be left in euery place to be reckned in this list of true Christians Doct. 2. Mortification is the very first step of grace and the entrance into all power of godlines Till our sinnes bee foundly crucifyed and dead no work of Religion that is acceptable to God can be done and therefor Iohn Baptist and Christ and the Apostles call for repentance as the first thing that opens a way into the Kingdome of heauen because else sinne vnrepented like a prison will infect all wee doe Esay 1.13 to 16. Besides the heart of man being naturally like a stone or iron til it bee softned no impression of grace can bee fastned vpon it and if the ground of our hearts be not well plowed vp the â—eed of the Word cannot but bee lost Ierem. 4.4 The seed cast vpon the high way will be picked vp by the fowles of the aire and not growe or if any seed or plant of grace did grow for a while in the heart yet the weedes of sinne would ouergrowe and choake all as is euident in seed sowne in thorny ground or plants set in ground that is not digged and weeded And further while the person is euill the work will be vile and abominable An euill tree cannot bring foorth good fruit And therefore this shewes that such Christians as leape into the profession of Religion so easily and think it is no more but to giue-ouer ill courses and fall to the practice of good duties are deceiued For if by sound mortification their sinnes past bee not bewayled and they soundly humbled either their sinnes will after a while growe and reuiue againe or else the conscience of these sinnes will secretly throughout their liues torment them or else the diuell on a sudden may seaze vpon them with despaire hauing so manifest a reason against them that they did neuer practise mortification for their sinnes Besides lamentable experience shewes in those places where Christians are not soundly formed at first in the exercise of mortification they lead their liues in a dull course of profession and haue not the experience of the life and power of Religion in themselues for the ioyes of it or towards others in the practice of it The mourners in Sion and such as are broken-harted are the most glorious and the most fruitfull Christians Esay 61.1 2 3 4. and continue in the greatest power of religion And further it may bee noted in the best of those that their separation from the loue of the world is most really performed as hath appeared when in any speciall works of men or for the help of the Church of GOD they are called vpon to shew their zeale by their bounty in such cases one poore Macedonian would shame a hundred of those rich Corinthians Doct. 3. True repentance for sinne doth in diuers respects kill a man it strikes him dead to repent is to bee a dead man not onely in respect
man in earth doth so much as in true desire forsake all sinne There bee some corruptions hee knowes that hee would vpon no conditions part with To desire and endeuour to bee rid of all sinnes is an infallible mark of a childe of God Doct. 6. Mortification makes a man dead onely to sinnes it doth not make him of a dead and lumpish disposition in doing good duties Heb 9.14 nor doth it require that it should destroy his nature or naturall temper or the parts of his body but his sinne onely nor doth it kill his contentment in the creatures of God and the vse of lawfull things nor doth it destroy his liberty in lawfull delights and recreations it kils his sinne onely Might liue vnto righteousnes These words containe the second effect of Christs death and passion viz. the raising of vs vnto a righteous life His death makes vs liue and liue righteously Diuers doctrines may bee hence obserued Doct. 1. First that men truly mortified shall liue happily These dead men will liue there is no danger in great sorrow and the other works of mortification It kils sinne but the soule liues by that meanes Hee is sure to liue that is dead to his sins Rō 8.13 Esay 26.19 1. Pet. 4.6 Eze. 18. Ho. 14.2 The reasons are First because God hath promised comfort to such as mourne for sinne Math. 5.4 Pro. 14.10 Secondly Christ hath a speciall charge giuen him to looke to those mourners that they miscarry not Esay 61.1 2 3. Thirdly they are freed from eternall death they cannot be condemned 1. Cor. 11.31 32. Iob 33.27 28. Fourthly because the fruit of the lips is peace to these they are euer after interessed in the comforts of the Word Esay 57.15 18. Fiftly the nature of godly sorrow is onely to tend to repentance It is worldly sorrow that tends to death 2. Cor. 7.10 Sixtly they that are conformed to the similitude of Christs death by mortification shal be conformed to Christs life by the resurrection from the dead The vse may be first for confutation of such as think that mortification is a way full of danger and makes many men come to great extremities wheras they may heere see there is no danger in it Hellish terrours and despaire and some kind of diseases may make strange effects in some men but neuer was any hurt by godly sorrow for sinne if wee will beleeue the Scriptures and therefore it should incourage men to fall to work soundly about searching their waies and confessing their sinnes and iudging themselues in secret for their sinnes Iames 4. chapter 7.2 Cor. chap. 7.10 11. But heere men must looke to some fewe rules First that they see the warrant of the course in the Word and know the places that require these duties that they lay vp such promises made to the duties of mortification as may vphold their hearts in the practice of them Thirdly that they refuse not consolation but when they haue found true humiliation for their sinnes and comfort from God in his ordinances that they turne their sorrow into ioy and their praiers into thanksgiuing and spend their daies alwaies reioycing in the Lord. Doct. 2. It is not enough to die to sinne vnlesse wee also liue to righteousnes It is not enough to forsake our sinnes but wee must spend our daies in good works wee are so charged to cease to doe euill as withall wee are charged to learne to doe well Esay 1.16 we must bring forth fruits worthy amendment of life as well as confesse our sinnes Math. 3.8 A man will cut downe his fig-tree for want of good fruite though it beare no ill fruit Luke 13.6 It will not please any husband-man that his Land beare no thornes nor briers nor weedes if it beare him not good graine It is not enough for a seruant that hee doe his Master no hurt but hee must see to it that hee doe his Masters worke For first obedience and good fruits are required at our hands in the Law of God besides the prohibition of sinne Secondly Christ died to this end that wee might liue righteously as well as die to sinne Thirdly because all the gifts of the Spirit bestowed on vs in our regeneration are giuen to profit withall not to lay them vp in a napkin 1. Cor. 12. Fourthly because wee shall bee iudged at the last day according to our works Rom. 2.6 Vse And therefore this shewes the dangerous folly of such carnall people as think if they come to Church and liue ciuilly and doe no body no wrong they are out of al question in a right course And besides it should awake carelesse and sluggish Christians to looke to their gifts and remember what accounts they will giue to God for their vnprofitablenesse and vnfruitfulnesse 2. Pet. 1.8 Doct. 3. It is from hence euident that the onely liuing is to liue righteously Hee is worthy to bee said to liue that liues to righteousnes a religious life is the best life And these are the reasons First because it is the most honorable life For to liue to righteousnes makes a man highly in the fauour of God Psal. 11.7 Prou. 15.9 and it shewes that a man is borne of God 1. Ioh. 2.29 and besides it helps a man to the best and most blessed memoriall Prou. 10.7 and the fruits of righteousnes are the best meanes of glorifying God Phil. 1.11 And therefore Salomon said well that The righteous is more excellent than his neighbour Prouerbs 12.26 And Dauid saith They are the onely excellent Ones Psal. 16. whereas euery wicked man is lothsome and a sinnefull life is a shamefull life Prou. 13.5 and 14.34 Secondly because it is the most profitable life and the most gainfull for blessings are vpon the head of the righteous Pro. 10.6 The wicked worketh a deceitfull work but to him that soweth righteousnes shall be a sure reward Pro. 11.18 And righteousnes is both the best riches and the most durable Pro. 8.18 19 20. And it hath the promise of this life as well as the life to come 1. Tim. 6. Iob 8.6 And the profit of righteousnes will help a man when he is to die when the treasures of the wicked will profit nothing Pro. 10.2 Yea a good man lacketh not an inheritance for his childrens children and the wealth of the sinner is many times laid vp for the iust Thirdly because it is the safest and quietest life He that walketh vprightly walketh surely Prouer. 10.19 and the fruit of righteousnes is peace Iam. 3.18 For God's promise is that No euill shall happen to the iust whereas the wicked shall be filled with mischief Pro. 12.21 And God's blessing makes them rich and hee mingles no sorrow with it Pro. 10.21 and 15.6 And righteousnes is reckoned as an impenetrable armour 2. Cor. 6.7 And God doth mark euery one that doth righteousnes and solaceth his heart Esay 64.5 And the very doing of good is sweetnes to the soule
Prouer. 13.19 And whereas there is no peace to the wicked the righteous is at peace with God with Angels with the creatures and with all godly men Fourthly because it is the most durable life for the fear of the Lord prolongeth the daies but the yeers of the wicked shall be shortned Pro. 10.27 30. The way of righteousnes is life and in the path-way thereof is no death Prouerbs 12.28 As a whirl-winde so is the wicked seen no more but the righteous is an euerlasting foundation Prouer. 10.25 Fiftly because it is a life that ends the best of all mens liues for the wicked is driuen away in his wickednes but the righteous hath hope in his death and great hope too hauing the promises of a better life and so much glory as the eye of mortall man neuer saw nor ear of man heard nor came into the hart of a naturall man Pro. 14.32 1. Tim. 6. 1. Cor. 2.9 Sixtly because righteousnes is more proper to the soule What is riches or honour or any outward thing to the soule of a man or what shall it profit a man to prouide for the whole world to be his estate if hee prouide not grace for his soule Riches profit but the outward estates of a man whereas righteousnes profits the man himselfe And therefore Adam's losse was greater in losing his innocency than in losing of Paradise What can it profit a man to haue all other things good about him if he be not good himself Vse The vse should bee first for triall Men should throughly search themselues whether they be indeed righteous men and the more carefully should they search because the most righteous on earth haue their many ignorances and frailties There is no man but sinneth daily and in many things and besides a man may attaine to some kinde of righteousnes and yet not enter into the Kingdome of heauen as there is a generation that are pure in their owne eies and yet are not clensed from their sinnes And the Pharises had a righteousnes that had many praises they gaue alms and fasted and praied long praiers and did that which was warrantable in respect of the Law outwardly and yet if our righteousnes exceed not the righteousnes of the Scribes and Pharises we cannot enter into the Kingdome of heauen Quest. But how may a man knowe all his infirmities notwithstanding hee bee truely righteous and haue such a righteousnes as doth exceed the righteousnes of the Scribes and Pharises Ans. For answer heerunto I will cast the signes of a righteous man into two ranks First such as describe him in himself secondly such as describe him in the difference from Pharisaicall righteousnesse The signes that describe him in himself either appeare vpon him in his infancy or in his ripe age In the very infancy of the iust man euen when God first changeth his heart and clenseth him and raiseth him vp to liue righteously there bee diuers things by which hee may discern the truth of his sanctification as First by the dissoluing of the stoninesse of his heart When God comes effectually to clense a man hee takes away the stony heart out of the body and giues him a heart of flesh he may feele his heart melt within him especially when hee stands before the Lord when the Lord is fashioning of him for himself by his Ordinances Ezech. 36.25 26. Hee hath a new heart that hath not a stony heart Secondly by the rising of the day starre in his heart The Father of lights when he reneweth the heart of a man causeth a sudden heauenly light as it were a starre to shine in the vnderstanding by vertue of which men see more into the mysteries of Religion in that first moment than they did all the daies of their life before This is that new spirit the Prophet speaks of Hee that sate in darknes before now sees a great light he sees and wonders at diuine things in Religion whereas before hee was a sot and vnderstood nothing with any power or life and by the comforts of this light he can heare as the Learned vnderstands doctrine in a moment which before was altogether harsh and dark vnto him 2. Peter 1.19 Ezechiel 36.28 Psalm 119.130 Mathew 4.16 Esay 50.4 Thirdly by his vehement desire to righteousnes or after righteousnes Mathew 5.5 Which hee shewes many waies as by the loathing of himself for his want of righteousnes and for all his wayes that were not good Ezech. 36.35 and by his estimation of righteousnes aboue riches all worldly things Psalm 3.8 9. and by his affectionate enquiry after directions for righteousnes Men and brethren what shall we doo to be saued Acts 2.37 and by his longing after the Word of truth by which he may learn righteousnes Fourthly by his estimation of righteousnes in others he honours them that fear the Lord as the onely Noble Ones all his delight is in them and he loues them and longs after them for righteousnes sake Fiftly by the couenant he makes in his heart about righteousnes he not onely consents to obey Esay 1.19 but hires himself as a seruant to righteousnes resoluing to liue to righteousnes and spend not an houre in a day but a life in the seruice of righteousnes Rom. 6.13 18. And as the righteous man growes more strong and better acquainted with God and his Ordinances and the works of righteousnes other signes break-out vpon him which doo infallibly prooue the happinesse of his condition such as are First vexation in his soule at the wickednes and vnrighteousnes of others 2. Pet. 2.8 Secondly reioycing with ioy vnspeakable and glorious when he feels the comforts of GOD's presence and begins to see some euidence of Gods loue to him in Christ 1. Pet. 1.9 Thirdly the personall and passionate loue of the Lord Iesus Christ the Fountain of righteousnes though hee neuer saw him in the flesh esteeming him aboue all persons and things 1. Peter 1.9 Phil. 3.8 9. longing after his comming with great striuings of affections 2. Cor. 5. 2. Tim. 4.8 c. Fourthly flourishing like a Palm-tree when he is planted in the House of the Lord and enioyes powerfull means in the House of his God growing like the Willowes by the water-courses Psalm 92.12 13. and 1.3 Fiftly resolution to suffer any thing for righteousnes sake Mat. 5.12 so as hee will forsake father or mother house or lands yea life it self rather than forsake the truth and the good way of God Mat. 16.23 Mark 10.29 Sixtly he liues by faith The iust liues by faith In all estates of life he casteth his cares and himself vpon God trusting on the merits of Iesus Christ and is in nothing carefull but patiently waits vpon God Gal. 2.2 Heb. 10.38 Gal. 3.11 And thus he is described in himself Now his righteousnes is distinguished from the righteousnes of the Scribes and Pharises by diuers signes and marks as First in the ends of it
His righteousnes is not intended for the praises of men for his praise is of God Rom. 2.26 Hee doth not his work to bee seen of men Mat. 6.1 c. He had rather be righteous than seem so Secondly in the parts of it The Pharises righteousnes is outward his is inward also The very thoughts of the righteous are right Pro. 12.5 Hee striues to get a clean heart as well as clean hands and is as well grieued for euill thoughts and lusts and desires within as for euill words or works wheras the Pharise is but like a painted sepulchre all full of rottennesse and filth within his soule desires euill when hee dares not practise it in his life Pro. 21.10 Again the Pharise makes conscience of great commandements but not of the least Hee refrains whoredome murder periurie swearing by God sacrilege c. but makes no conscience of filthy-speaking anger swearing by that which is not God or by lesser oaths deceit couetousnes or the like whereas a righteous man indeed makes conscience euen of the least commandements Mat. 5.19 20. Again a Pharise may bee good abroad but is not vsually so at home but he that is truely righteous is so at home as well as abroad hee becomes a good husband master father friend c. as well as a good man Finally the righteous man hath respect to all God's Commandements whereas the Pharise in some one or other of the Commandements liues in the breach of it wilfully and without desire of reformation some in couetousnes and extortion some in lust and filthinesse Thirdly in the degrees or measure of righteousnes The Pharise is carefull of some few works of which hee seeks glory but the righteousnes of the iust man is as the waues of the sea he is industrious to increase in all well-doing and to bee filled with the fruits of righteousnes euery day Esay 48.18 Fourthly in the continuance of righteousnesse The iust man doth righteousnes at all times Psalm 106.2 Luke 1.75 His desire is for euer to bee imployed in good works whereas the Pharises righteousnes is but by fits and as the morning deaw and if trouble come for righteousnes he fals away and forsakes his righteousnes c. And thus of the vse for triall Vse 2. Secondly the excellent liuing of such as liue righteously may greatly reproue such as cannot bee stirred with these things to a conscionable care of forsaking their sinnes and of liuing righteously Quest. What should be the cause that such men as heare so much of the excellent estate of righteous men are not perswaded to conuert and embrace that kinde of life Ans. The cause is diuerse in diuers men as First in some it is long of certain corruptions that discouer themselues about the hearing of the doctrine of righteousnes for either mens hearts are like a beaten path in the high-way that the sound of doctrine cannot enter into their vnderstanding Mat. 13. Or else they vnderstand not with application to themselues but think onely how the doctrine may fit others Luke 13.1 2. Or else they meet with some hard condition that they are not willing to obserue as the rich young Pharise did or some other harsh doctrine as they account it which doth so vex and offend them that they fall clean off from the respect of Christ and holinesse as Iohn 6.59 66. Or else they haue some vile opinions that let them in the time of hearing as to think that one is not bound to doo as the rules of Scripture doo require or that if one bee not a grosse offender God will not impute lesse faults contrary to our Sauiour's doctrine Mat. 5.18 19 20. Or else their hearts break that is they let the doctrine run out and neuer think of it when they are gotten out of the Church Heb. 2.1 Or else they haue resisted the light of the truth so long that God hath now deliuered them ouer to a spirit of slumber lest they should conuert and hee should heale them Math. 13.15 16. Esay 6.10 Secondly in some the world is the cause of it For either they are entangled with the examples of the multitude especially of the wise Ones and great Ones of the world 1. Cor. 1.26 27 28. Or else they are affrighted with the euill reports with which the good way of God is disgraced in the world Acts 28.22 Or else they are insnared with respect of their carnall friends they are loth to displease father or mother or sisters or brothers or any they haue great hopes from or dependance vpon Math. 10.35 37. 1. Pet. 4.2 Or else they haue so much busines to doe and so many cares about their worldly affaires they cannot bee at leisure so long as to think they cannot bring their liues into order Mat. 13.22 Luke 17. Or else they liue at hearts-ease and prosper in their estate and so desire not to alter their course of life so their prosperity destroies them Prou. 1.32 Thirdly in some men the cause is the lust after some particular wickednes of life in which they liue either secretly or openly which sinne is the very Idol of their hearts and hinders a good resolution Fourthly in some the cause is conceitednes they are pure in their owne eies and yet are not clensed they rest in the outward profession of religion and the feare of godlines and regard not the sound power of it in their liues Lastly in all vnregenerate men there are three causes why they are not perswaded to a religious life First the one is the forgetfulnes of their death therfore their filthines is stil in their skirts because they remember not their latter end Lament 1.9 Secondly the other is that they are dead in sinne What should hinder the conuersion of multitudes at once but that wee preach to congregations of dead men Thirdly the diuell works effectually in all the children of disobedience striuing to hide the Gospell from them and the glory of a righteous life that so they might perish 1. Cor. 4.4 And thus of the second vse Vse 3. Thirdly such as consent to obey and feele themselues raised from death to life and are now desirous to spend their daies in a religious and righteous course of life must obserue all such rules as may further them and establish them in an orderly fruitfull conuersation He that would liue in righteousnes must think on these directions following as the very gates of righteousnes First he must giue ouer al needless conuersation with vaine persons and prophane men hee must shun their company as hee would such as haue the plague running vpon them hee must not come neere them as is vrged Prou. 14.15 For what fellowship can bee betweene righteousnes and vnrighteousnes 2. Cor. 6.14 Depart from me ye euil doers saith Dauid for I will keepe the commandements of my God Psal. 119.115 Secondly Hee must redeeme time Hee must buy time from his worldly occasions and settle
such an order in his worldly estate or outward estate that he may prouide to serue the Lord without distraction abstayning from all things that may entangle him or interrupt him Eph. 5.16 1. Cor. 7.29 35. and 9.28 2. Tim. 2.4 Hee must prouide to him time for God's seruice and for commerce and fellowship with the godly and for works of mercy Thirdly hee must bee wise for himselfe that is hee must in all the meanes he vseth for or in religion especially apply what hee can for his owne vse and study himself and to vnderstand his own way and prouide whatsoeuer he doe for his iustification and sanctification and finall saluation Pro. 9.12 and 14.8 And to this end he must meddle with his owne busines and take heed of being a busie-body in other mens matters so much as in his thoughts 1. Thes. 4.11 12. And hee must also auoid vaine ianglings and doubtfull disputations in religion and quarrels that tend not to his edification but to shew wit or science Tit. 3.9 1. Tim. 6.20 2. Tim. 2.23 And he must keepe his eye straight vpon the mark to proceed directly and distinctly in building himselfe vp in knowledge and grace not losing his time or going about but keeping a straight path to supply what he wants and growe in what hee hath Prou. 4.25 Ierem. 31.32 Hee must take heed of vncertaine running but bee sure to take accounts of himselfe for all his courses to see that hee goe very straight towards the mark and finally he must not respect company to goe the pase of other men but runne as if hee alone were to obtaine striuing to excell 1. Cor. 9.24 and 14.12 Fourthly he must esteeme the Word aboue all treasures Psal. 119.72 Math. 13. and take hold of the instruction thereof as that must bee the very life of his life Pr. 4.13 For by the word doth God sanctify vs and make vs righteous Iohn 17. And he must order his whole course of life so as that he may see the meanes of all his actions from the Word he must liue by the rules of Scripture that will liue righteously Gal. 6.16 Now that hee may doe thus he must looke to diuers things First that hee place no confidence in the flesh neither trusting vpon his own wit nor carnal reason nor gifts nor yet yeelding himselfe to bee a seruant to any mans humour or opinions or example or commandement Secondly hee must prouide to liue so as hee suffer not a famine of the powerfull preaching of the Word hee must labour for the meat that perisheth not Iohn 6.27 and so exercise himself in the Word morning and euening that the Word may dwell plenteously in him Psal. 1.2 Col. 3.16 Thirdly hee must take heed of adding any more sinnes or duties then are discouered in the Word and of detracting from any thing that is forbidden or required there Psal. 30.6 detesting conceitednes and singularity hauing his conuersation in all meeknes of wisdome Iam. 3.13 Fiftly hee must dayly lift vp his heart to God to seek a way of him whose glory it is to teach to profit and who giueth his Spirit to lead men in the paths of Righteousnes Psal. 23. Esay 48.17 Sixtly hee must remember the Sabbath day to sanctifie it For this will bee both the meanes and the signes of his Sanctification and true righteousnes It is the market-day for the soule Esay 58.13 14. Exod. 31.13 c. Seuenthly he must haste to the comming of Christ hee must dispatch his work as fast as hee can and to this end hee must cast about to find out waies of well-doing and when hee hath any proiects or opportunities of well-doing hee must not delay but with heart and readines finish his work This is to seeke righteousnes and to haste to it Esay 16.5 Amos 5.14 Thus he must obserue to doe as the phrase was Deut. 5.22 Eightthly it will bee a great help vnto him if hee get into the way of good men and walk with the wise sorting himselfe with discreet and sincere Christians Pro. 2.20 Ninthly hee must keepe his heart with all diligence For thereout commeth life Hee must carefully resist the beginnings of sinne within and auoid those secret and spirituall dalliances of the soule with inward corruptions and temptations and withall take heed of secret hypocrisy in suffering his heart to bee absent when God is to bee serued Pro. 4.23 For thereby he may lose what he worketh if his spirit bee not without that guile Tenthly all that knowe the happines of a righteous life should striue to amend those defects which are found euen in the better sort of people that so their life at length may answer to the end of Christs death and therefore wee should examine our selues throughly The defects and faylings found in the liues of righteous men may be referred to two heads First for either they faile in the parts of righteousnes Secondly or in the manner of well-doing In the parts of righteousnes there are great failings whether we respect the first or second table I will briefely touch the principall defects which are obserued and complayned of in Christians in both tables In the first table men faile either in the knowledge of God or in the affections to God or in the seruice to God First for knowledge how little doe many men know of Gods praises and glory that might bee knowne and how far are many from a right conceit of God when they come to think of him or to worship him Secondly in the most there is a great want in the exercise both of the feare of God and trust in God men haue not such awfull thoughts of God as they should haue nor doe they tremble so as they shold at his iudgemēts that are in the world Psal. 4.4 Heb. 2. vlt. Dan. 6.26 And for the trust in God men are specially faulty that they doe not commit their waies daily to GOD for assistance and successe in all estates resting vpon him alone as they ought to doe Thirdly ioying and delighting our selues in GOD is hardly found in any and yet no wife should take such continual delight in her husband to solace her selfe with him as a Christian ought to doe with God Psal. 37.4 and 68.3 4. Phil. 4.4 Fourthly in the seruice of God there are diuers defects as 1. Some neglect the priuate reading of the Scriptures who ought to excercise themselues therein day and night Psal. 1.2 1. In prayer some haue not the gift of prayer nor seeke it and prayer for others is extremely neglected contrary to Gods expresse commandement that enioynes vs to pray one for another in many Scriptures 3. Praysing of God in our discourses as becommeth his great glory in his works where is this found and yet required at our hands and at the hands of all people and that which we should doe with an whole heart and while we liue Psal. 96.6 7 8. and 63.4 and
9.1 and 67.2 5. Where is that walking with God required in Scripture Who doeth alwaies set the Lord before him Where are those soliloquies betweene the soule and God Are not many content to goe weekly and monthly without speaking to God And thus of the defects concerning the first table In the second table diuers things may be noted as were defectiue in the parts of righteousnes as First there is a generall defect of mercy men doe exceedingly faile in that liberality to the distressed and poore seruants The bowels of mercy are euery-where shut vp either altogether or in the neglect of many degrees and duties of mercy Secondly in many Christians there is a fearefull want of meeknes they being guilty of daily sinnes of passions and worldly vexations and that many times with a kinde of wilfulnes against knowledge and conscience Thirdly The cares of life and worldlines doe striue and blemish the conuersation of many and discouer a strange defect of that contempt of the world should bee in them Fourthly domesticall disorders doe euen cry to heauen against many husbāds for want of loue and of most wiues for want of obedience and of seruants for want of diligence and faithfulnes in their places And thus men faile in the parts of righteousnes In the manner of weldoing many things are wanting first both in the generall weldoing of good duties secondly and in speciall affection to God thirdly and in the manner of Gods seruice In Generall First zeale of good workes is exceeding defectiue in the most Tit. 3.14 Men shewe not that willingnes and feruency of affection should bee shewed in all parts of righteousnes men doe not lift vp their hearts in Gods waies Gods commandements are vsually grieuous and tedious Secondly there ought to bee a holy feare in the practice of their good duties 1. Pet. 3.2 which is vsually wanting men do so much trust vpon themselues and doe duties with such boldnes neglect of their waies whereas they should feare alwaies Pro. 28.14 Oh that meeknes of wisdome required Iames 3.9 where is it to bee found Thirdly men are not circumspect to make conscience euen of the least duties as they ought and to obserue to doo them euen to watch for the opportunity of well-doing and to look to the means of the performance of euery duty and to abstaine from the very appearance of euill and to bee discreet in looking to the circumstances of time place persons c. Eph. 5.15 Deut. 5.32 Fourthly there is great want of moderation in Christians for either they are iust ouer-much in conceiuing too highly of themselues for what they doo or else they are wicked ouer-much in thinking too vilely of their works Eccles. 7. Fiftly men are strangely negligent in the growth of grace and knowledge men stand still and doo not prosper and striue to increase in euery good gift as they ought 2. Peter 3.18 Many graces are not strengthned and many works are not finished Secondly in mens affections to God how are men defectiue Where is hee that loues the Lord with all his hart and all his might and all his soule Deut. 30.6 and 6.3 Thirdly in God's worship these things are in many wanting 1. Reuerence and that holy feare which should bee shewed when wee appeare before the Lord Heb. 12.28 2. Men vsually forget to doo all worship in the Name of Christ Col. 3.17 3. The care of praising of God that is of looking to God's acceptation in all seruice is much forgotten Heb. 12.28 4. The desire of vnity and consent in iudgement among our selues when wee worship God is miserably neglected and reiected by diuers wilfull Christians Zeph. 3.9 Phil. 2.2 3. 5. Men miserably neglect thankfulnesse to GOD for the good they receiue daily from his mercies Col. 3.17 6. Many faile publiquely and shamefully in want of care to come time enough to God's seruice Zach. 8.21 Esay 60.8 In these things Christians should bee admonished to minde their waies and their works and to striue to walk as becommeth the Gospell and the death of Christ that they may hold fast the light of the truth and shew out better the glory of a Christian life And thus of liuing to righteousnes Now follows the third form of speech By whose stripes we are healed The healing of our sicknesses is reckoned as another fruit of the Passion of Christ or else it is the same with the former exprest in other words These words then are borrow'd from the Prophet Esay chap. 53.5 who doth chiefly vnderstand the spirituall healing of our soules of our sinnes as the coherence shewes in the Prophet but yet the Euangelist saith Mat. 8.17 and vnderstands of the healing of our bodies also And therefore I consider of the death of Christ both in respect of soule and body And first as this healing is referred to the soule diuers doctrines may be obserued Doct. 1. The soules of all men are diseased by nature euen the very soules of the Elect are so till they be healed by Christ. The soule is diseased diuers waies especially by sorrows and sins it is the disease by sin is heer meant Quest. It would bee inquired how the soule comes to be sick of these diseases and why sinne is called sicknes in the soule Ans. This spiritual sicknes comes into the soule by propagation Adam hath inflicted all his posterity and euery man hath increased the diseases of his nature by his owne wilfull transgressions Now sinne is called sicknes because it doth work that vpon the soule which sicknes doth vpon the body for sinne hath weakned the strength of the soule in all the faculties of it which all men may discern and obserue in themselues by nature Besides it causeth spottednes and deformity in the soule as sicknes doth in the body and therefore sinne was likened to the leprosie in the Law Further it often causeth pain and torment in the soule as wounds diseases do in the body for there is no peace to the wicked especially when God fighteth against them with his terrors Besides it will cause the death of the soule as sicknes will of the body if it be not helped and so men are said to be dead in sins Vse The vse may bee to shew the fearfull negligence of worlds of people that are exceeding carefull to help their bodies to health but neuer think of the poor soule that lieth lamentably full of diseases And withall it shewes that all wicked men are men of ill natures because their dispositions are all diseased though there be degrees of ill nature or of this euill in mens natures as there is difference of sicknesses in mens bodies And godly men should be compassionat when they see the grieuous diseases in the natures and liues of other men remembring that they also were by nature subiect to the same diseases as well as they Doct. 2. The diseases in the soules of men by nature are very
Christ. 320 Inferiours why first charged 715 Inoffensiuenesse 329 Inuentions of men how to bee obeyed how not See Magistrates 587 Iudgements how far extended 249 Iudgements spiritual the worst 251 K Kindred spirituall the best 290 Kings earthly and spirituall difference betwixt them 295 Kings meant by Saint Peter 604 Originall of Kings 606 Excellency of Kings 609 Supremacy of Kings 612 L Lawes of land not to be transgressed 561 Lawes of land to be studied 562 Learned men oft oppose the Word 238 Liberty of Christians 670 Liberty abused 680 Liuelinesse spirituall 143 Liuing spiritually how happy 852 Light acceptation thereof 354 Light of godly maruelous 358 Lost sheepe who be 893 How they that as sheepe may bee lost 896 Loue to the Godly 329 Saints onely loued of God 402 How that Loue prescribed 404 Lusts to bee auoided 406 Diffrence of lusts in the godly 408 Helps to auoid lust 409 Lusts how fleshly 413 How lusts hurt the soule 416 How victory ouer lusts 469 When ouercome of lusts 470 M Madnesse spirituall 654 Magistrates our dutie to them to be learned 561 Submit to Magistrates why 566 All to be subiect to magistrates 571 How Magistrates an ordinance of men 575 Magistrates distinguished 578 Magistrates in what to be obeied 581 In what not to be obeied ibid. Magistrates power in matters ecclesiasticall 582 Obedience to Magistrates for the Lords sake 600 Magistrates of God 615 Magistrates to encourage godly men 629 When not fit to complaine to Magistrates 824 When redresse may be sought of Magistrates 825 Masters their originall 732 Signes of good Masters 736 Malice signes of it 6 Remedies against it 10 Maliciousnes 680 Meditation rules for it 219 Meekenesse 323 Melancholy rules about it 64 Mercy in man 327 Men not vnder mercy 380 Why many obtain not mercy 388 4. Properties of Gods mercy 390 6. Effects of Gods mercy 394 Helpes to obtaine mercy 399 Ministers must apply the word 220 Mortification signes of it 849 N The godly nation 311 O Obedience see Magistrates Obstinacy of sinners 478 Offence see scandal 255 Offence by outward shewes 332 P Patience 327 Motiues to patience 822 The peculiar people of God 314 Wicked no people 366 Who are not Gods people 369 Gods people 3. waies 371 Gods people excell all other 372 Gods people onely beloued ones 402 The phantasy 452 The work of it in sleepe 454 Priests how the godly are Priests 155 What vses to bee made therof ibid. Priesthood of Christians 300 Praise of men how to bee sought 623 The best need praise 624 For what praise due 626 Helps to get praise from men 628 R The faculty of reason 457 Refusing Christ. 242 Remembrance of misery past profitable 345 RepentaÌ„ce put off dangerous 548 RepentaÌ„ce conformable to Christs death in many things 849 Reprobation 851 Reports when not to bee receiued 494 Reproaches see euill speaking 37 Helps to beare reproaches 493 Reproaches to bee auoided 646 Reuiling 818 Roiall estate of godly 293 Righteous life the best life 854 Righteous mens signes 857 Righteousnes distinguished 860 Righteousnes reiected why 862 Helps vnto Righteousnes 864 Defects of Righteousnes 868 S Sacrifices for Christians 161 Lawes for offering those sacrifices 165 Scandal defined and distinguished 255 How wicked take scandall at Christ. 257 Wherein not to regard scandall of wicked 261 How guilty of giuing scandal 262 Rules to preuent scandall 263 How scandal taken at word 273 Rules about giuing or taking scandall at ceremonies 595 Seruing God 686 Who serue not God 689 Prerogatiues of Gods seruaÌ„ts 690 Seruants of men 718 Seruitude how it came in 719 Seruants comfort 723 Seruants subiection 727 Helps to seruants to obey 728 How seruants shew a feare to God 734 Scripture why Word so called 176 Wherein it exceeds other writings 176 Sense by the soule 449 Of the fiue senses 449 Sight and hearing the best senses 450 The inward sense 452 Sheep in allusion to men 888 Signes of lost sheepe 893 How they that are as sheep may be lost 896 Shame spirituall 209 Sicknes of soule see diseases 873 Sin against holy Ghost 106 Sin done many waies 809 Who aliue to sin 140 Sincere Word see Word 74 Sion spirituall 187 Society how made happy 713 Societies diuers kinds of theÌ„ 606 Soule diuers acceptation of it 418 Description of the Soule ibid. What it is not 420 The soule is a substance 421 The soule is immortall 423 The originall of the soule 429 It comes by generation 431 The soule created of God 434 Soule and body how vnited 441 The soules faculties 446 The soules working motion 455 Why the soule was made 460 War against the soule 463 Speaking euill 37 Motiues against it 39 How to keepe men from speaking euill of vs. 45 Saints euer euill spoken of 486 The causes why it is so 487 Reasons against euill speaking 489 Euill speaking when odious 491 Stone how Christ a stone 120 How the godly are stones 141 Why liuely stones 143 Godly strangers and pilgrims 410 Submission see Magistrates 566 Suffering for Christ marks of it 284 Sufferings of Christ. 796 787 T Tabernacle how Christ one 149 How godly a tabernacle 150 Taste of Word see Word 100 V Vaine glory 783 Vegetation by the soule 447 Vertue of God what it is 317 Nine vertues of Christ to bee shewed forth 321 Vertues in vs vertues in Christ. 334 Vnbeleeuers are disobedient 231 Visitation attributed to God 534 How God visits 535 Time of Gods visitation 540 Signes of being visited in mercy 541 Glorious effects thereof 552 W War lawfull 570. Will of God 631 â—â—ds will a strong motiue 630 Well doing see Doing well 5 Things to profit by the Word 3 Hinderances of the Word 5 Desire of the Word 50 How desire of the Word discerned 53 Impediments to the desire of the Word 56 Meanes to get true desire of the Word 61 How to preserue a true desire of the Word 62 How wicked men may desire the Word 72 The Word resembled to milk 73 How the Word is sincere 74 The Word sweetned with Gods goodnes 96 How the sweetenes of the Word is tasted 101 Difference betwixt godly and wicked in tasting the Word 102 Why many haue no taste of the Word 109 Word of God our Warrant 559 How Gods word is Gods wil. 634 World contempt thereof 326 Worthy walking 340.378 Works note of Religion 496 Works iustifie before men 497 Works wherein good 498 Rules for good works 501 Kinds of good works 505 How works coÌ„fort the Saints 508 For what ends good works 509 How works may bee lost 511 What works may bee shewed 513 What may not be shewed 514 FINIS The coherence The Analysis of thâ— first part of this chapter 5. Things to be auoided if we would profit by the word Generall obseruations The benefit of brief catalogues of sins or duties or graces How many waies the sinnes heer-mentioned do hinder the word Of Malice Acceptation of the word Signes of malice Reasons