must beseech the Lord to quicken them Psal. 119.37 and to inlarge their hearts verse 32. especially to giue them vnderstanding verse 34. and to open their eies to see the wonderfull things of his law verse 18. Thirdly they must chuse an effectuall Ministery to liue vnder it such as is executed with power and demonstration to the conscience 2. Cor. 4.2 Fourthly they must remember the Sabbath day and that they doo when they empty their heads and hearts of all cares of life which might choak the word diligently dooing their owne works on the six daies and finishing them that they may bee free for the Lords work on the seuenth day The cares of life choke the word Matthew 13. Fiftly they must conuerse much if it be possible with affectionate Christians For as iron sharpneth iron so doth the exemplary affection of the tender-hearted whet-on the dull spirits of others Sixtly they must purge often They must bee frequent in the duties of humiliation by solemn fasting and praier and sound confession striuing when they feel fulnesse to growe vpon them to disburden their hearts and to quicken their spirits more forcibly to the loue of Gods name and word Quest. But what must such doo as haue gotten some affections to the word that they neyther lose them nor be vnprofitable in them Ans. They must look to diuerse things First they must hate vain thoughts take heed of those secret vanities of imagination and that delightfull contemplation of euill in the minde Psalm 119.113 Secondly they must try all things and keep that which is good They must hear with judgement and make speciall account of such parcels of doctrine as do most fit their particular needs labouring by all means that such truths run not out 1. Thes. 5.21 Thirdly they must take heed of itching eares For where mens desires are still carried after new men they are in great danger of fulnesse or of declining and which is worse of being carried about with diuerse doctrines and at length to be a prey to deceitfull mockers Fourthly they must preserue by all means the fear and trembling at Gods presence and humiliation of minde For so long as wee can dread the presence of God in his ordinances we are in no danger of losing our loue to the word Psalm 119.120 Lastly in Esay 55.1.2.3 wee may note diuerse things that GOD requires in such as haue the same thirst 1. They must come to means 2. They must buy and bargain with God by praier and vows 3. They must eat that is they must apply it to themselues 4. They must bee instructed against merit in themselues and bring faith to beleeue success though they deserue it not they must buy without money 5. They must harken diligently 6. They must eat that which is good that is they must apply effectually that doctrine they feel to haue life in it 7. Their soules must delight in fatnes that is they must be specially thankfull and cheerfull when God doth enliue his promises and sweeten his words to their tastes 8. They must after all this incline their ear and come to God They must make conscience to striue against dulnes and distractions and seek God in his word still or els their affections may decay and then if they doe this they shall liue and enioy the sure mercies of Dauid by a perpetuall couenant Question But what shall such godly persons as are afflicted with melancholy do in this case of affections Answer They must attend these things First they must be perswaded to see the disease in the body which extends the oppression of it to the very affections Secondly they must remember times that are past and iudge of their estate by what it was before Thirdly they may be infallibly assured that they are in a right way because they desire to liue vprightly and to forsake the corruptions that are in the world Fourthly they must know that it is a greater glory in faith to beleeue now when they feele not then to beleeue when the hart abounded with ioy Fiftly They may iudge of their affection to the word by their preparation before they com and by their only liking of such as loue the word and by their constant frequenting of it and by their sorrow for their dulnes and vnprofitablenes Hitherto of the duty to which hee exhorteth The motiues follow and they are fowre First ye are new borne babes Secondly the word is sincere milk Thirdly ye may thereby growe Fourthly ye haue tasted the sweetnes of the bounty of God in his word already The first reason tels what they are The second what the word is The third what they shall be The fourth what the word hath been As new borne babes These words are taken in diuers senses For properly they signify infants while they are tender and vnweaned from the breast Sometimes they signify vnable men and such as haue no fitnes for their callings so Isai. 3.4 Sometimes they signify such as be weake in faith and in the gifts of the spirit whether they be newly regenerated or lying in sinne 1. Cor. 3.1 Heb. 5.13 and so it is taken heer And so the words are a reason to induce them to an affectionate desire after the word Inasmuch as they are so weak they can no better liue without the word then the child in nature can liue without milk Diuers things may be from hence noted First that grace is wrought in Christians by degrees Christ is reuealed in vs by foure degrees First as a child or little babe new formed and borne Secondly as a yong man in more strength and vigour and comeliness and actiueness Thirdly as a father or old man settled with long experience these three are in this life and mentioned 1. Ioh. 2.14 Now the fourth is when Christ shall appear in vs as the Antient of daies like God himself in a maruelous glorious resemblance of the holiness and properties of God And this shall bee in another world The vse should bee both for thankfulnes if Christ bee formed in vs to any degree and to incite our industry in all the meanes appointed of God seeing wee receiue gifts by degrees and not all at once Secondly that true grace may stand with many weaknesses A childe doth truly liue and yet it is very ignorant infirm weyward fit for little or no imploiment such may Christians be for a time such were the very disciples of Christ for a time such were the Corinthians 1. Cor. 3.1 and the Hebrewes Heb. 5.13 The vse should bee to restraine censuring of others because of their infirmities to haue no grace at all Whereas we should rather bear with them and beleeue all things Rom. 15.2 1. Cor. 13.5 And besides those that are distressed in minde should comfort them selues with this they may bee full of weaknesses and very vnprofitable and yet haue the true life of Christ in them Thirdly that the most
senselesse creatures as the Sunne Moon and Starres others of them but dead men and others of them such as of whom there was not the least colour or appearance of Diuinity Secondly the most notorious wickednes of life which did euery where abound in all the nations that were Pagans Rom. 1. Thirdly that they followed a religion that gaue them no hope of a better life after death nor could describe any estate worth the desiring Fourthly there was no agreement among them what should be the chief Good while they liued but men were carried according to the sensuall desires of their owne hearts On the other side for the Christian Religion they saw that the doctrine of it was euery where prooued by miracles and that their owne Oracles in euery place where the Gospel came were put to silence Besides they might obserue that the Christian Religion did teach the most absolute way for holinesse of life and that the Christians did liue the most vnrebukeably of all others yea did with gladnes dye in the defence of their Religion and further the Christian Religion did shew them the glory of heauen and discouered that certain estate of most blessed Immortality Quest. But may some one say What might be the motiues to the Gentiles to make them continue so obstinate Ans. There were chiefly fiue things which caused this obstinacy in the Gentiles The first was the tradition of their fathers forefathers they would not forsake that religion which for so many hundred yeers their Ancestors had professed 1. Pet. 1.18 Secondly the god of this world did mightily labour to blinde their eyes that they might not vnderstand the Gospell 2. Cor. 4.4 Thirdly they saw that the Christian Religion was persecuted in all places both by reproaches and martyrdome Fourthly they would not receiue the Christian Religion because there were but few that professed it and that their wise men and great men of the world for the most part did reiect it 1. Cor. 1. The last and chief reason was the loue of their sins which they saw they must forgoe if they embraced the Christian Religion It was true also that the wickednesse of some hypocrites that crept in among Christians did make the way of God euill spoken of and many Gentiles to blaspheme Rom. 2. I might adde that the doctrine of Christs Passion was a scandall vnto many Gentiles who accounted it as a foolish thing to beleeue him as a Sauiour that could not saue himselfe from so ignominious a death being willingly ignorant of the necessity of that oblation of Christ as the Surety and Sacrifice for our sinnes It is profitable to consider of the obstinacy of these Gentiles together with their motiues for first we may see that they stood vpon the same grounds in effect vpon which the Papists do rest at this day for the Papists maine allegations are the traditions of Fathers and Fore-fathers together with the multitudes of people that follow their Religion but especially the consideration of the wofull estate of forlorne men should teach vs with the more thankfulnesse to celebrate the prayse of Gods mercy to vs that did subdue our natures and draw vs out of blindnesse and wickednesse into the true Religion and into the kingdome of Iesus Christ And Ministers should hence learne with patience to doe their worke and not to be discouraged though multitudes of people bee not brought to the obedience of Christ they must not looke to speed better then the Apostles who in all places left thousands of people that would not regard them nor their Ministeries 2. Tim. 2.25 26. Lastly we should learne euen of wicked men how wee should entertaine the truth for if it bee so hard a matter to get men to change their minds when they hold grosse errors and falshoood how ought we to stick to the truth when wee haue receiued it and not receiue any other doctrine though an Angell from heauen should teach vs otherwise then is written in the Word of God Gal. 1.7 Doct. 2. Wee may hence also note that God is pleased to suffer his children in this life to liue amongst wicked men A godly man can liue no where but there are some wicked liuing there the tares will growe vp with the Wheate There may be diuers reasons assigned of this why God doth not gather his people altogether from the places where wicked men dwell as First God doth hereby try his people whether they will forsake the inticements of the wicked and cleaue to him and his truth the more by-waies there are the more prayse to him that keepes the right way Secondly God doth by the wicked many times refine and purifie his seruants by reason of the wicked he both keeps them cleane and if they gather any filth by them he washeth them wicked men are many times God's Laundresses to godly men for if God appoint them to chasten his seruants they will doe it throughly both by reproches and other waies Thirdly the Kingdome of Christ must bee set vp among wicked men because amongst them are many of God's Elect which are in due time to bee conuerted from their wickednesse Fourthly hereby the power of Christ is magnified that can set vp and maintaine his Scepter in the middest of his enemies Fiftly by this course God's patience is prolonged for God is pleased for the godlie's sakes to forbeare those destroying Iudgements which else would fall vpon the wicked The vse should be to teach vs to beare with patience the inconueniences which befall vs in our places and callings by reason of the neighbourhood of wicked men as knowing that it is the condition of all the Godly and hath alwaies beene so and is so in all places and therefore to resolue with our selues rather to learne how to carry our selues fairely and honestly among them then through impatience without calling to shift our places or without charity to make any schisme or rent in the Church Secondly since on Earth it will be no better with vs in respect of our habitation we should therefore learne the more to desire to be in heauen where all the people shall be righteous since there is so much vnrighteousnesse in this World we should long for these new heauens and new earth wherein dwelleth righteousnesse We should be the more thankful if God ease vs in any degree of the molestations of wicked men either ridding out manifest Idolaters Pagans or Papists or restrayning those that are with vs from vnquietnesse and tumult and daily slâ—nder or comforting vs with a large fellowship of the Godly Fourthly It should teach vs circumspection seeing the dayes are euill both to hold forth our owne light in the midst of their darkenes to take heed that we trust not euery man nor beleeue euery thing a holy reseruednesse will become this Doctrine Fiftly the zeale of Gods House should the more ouercome vs to striue to winne men to God and prouoke them as wee haue
with them in the cause and quarrell of Religion striuing by all meanes to be of one opinion and affection with them in matters of Religion and to the vttermost of our power to defend them by word and deed according to our callings and occaâ—ions Phil. 1.27 1. Cor. 1.10 Phil. 2.3 Vses The vse may bee first for the discouery of the notable wickednes of multitudes of Christians that are so farre from louing godly men in the places where they liue that of all other men they most dislike them and shew it by reproaching them by traducing them by auoiding their society by diuers hatreds of them and by many iniurious causes against them And this is the condition of multitudes of Christians that imbrace any fellowship with other sorts of men though neuer so vile and stand in direct opposition to the godly yea so blind are the most that they almost thinke they do God good seruice if they could rid the countrey of them Esay 65.5 The misery of such men is manifestly described in diuers Scriptures and by this signe they are discouerd to bee no Christians indeed 1. Iohn 2.9 but rather of the race of Cain or Ismael 1. Iohn 3.20 Gal. 4.29 and therefore most hatefull to God 1. Iohn 3.15 Secondly wee may hence gather a signe of such as are in the state of saluation actually For if wee loue the brother-hood wee shall bee saued as the Apostle is peremptory 1. Iohn 3.14 and the more apparant will bee the signe if wee loue all the godly and for godlines sake both which the word brother-hood imports Thus of the first doctrine Doct. 2. Secondly I might hence obserue also that all the godly are brethren and so they are in diuers respects First in respect of profession they haue all one faith and wear one and the same liuery of Baptism and serue all one Lord Ephes. 4.4 Secondly they haue all one Father Mat. 2.10 one God begate them Thirdly they haue all one mother the Church Fourthly they must needs bee brethren they are so like one another they are all fashioned in the image of God and are all like the Father Vse 1. The vse should bee first for instruction and so to teach Christians to take heed of iudging and censuring one another Rom. 14.10 of offending and grieuing one another Rom. 14.13 21. of contentions and schisme one from another 1 Cor. 1.10 of going to law one with another 1. Cor. 6.1 2 c. to verse 8. of coozening and defrauding one another 1. Thes. 4.6 of accepting of persons to preferre a rich man before a poor beleeuer Iames 2.1 2. of detracting one from another or grudging or complaining one of another Iames 4.11 so also Mat. 23.8 of all dissimulation and guilefull courses Rom. 12.9 All these things ought to be auoided in our carriage toward godly men because they are our brethren Haue we not all one Father why then do wee transgresse euen more against our brethren Thus Mal. 2.10 And secondly it should teach vs diuerse things to be done or sought after as for instance 1. It should teach vs vnity to liue together with all concord because wee are brethren For how comely a thing is it for brethren to liue together in vnity Psalm 133.1 2. It should teach vs mercy and that both spirituall and corporall as was in part shewed before they are brethren and therefore if thou be conuerted strengthen them Luke 22.32 If they trespasse against thee and confess it forgiue them Mat. 18. It they fall by temptation into any sinne of infirmity hate them not but reprooue them plainly Leu. 19.17 If they offend more freely separate from them but yet hope the best as of a brother reiect them not as enemies 2. Thes. 3.15 And if they be in any outward aduersity remember that a brother was born for the day of aduersity Pro. 17.17 And therefore if thy brother bee impouerished let him be relieued to the vttermost of thy power Leu. 25.35 3. All iust and faithfull dealing should wee shew one towards another because we are bretheren yea none of vs should allow himself liberty so much as to imagine euill against his brother Zach. 7.9 10. Thirdly Superiours also should learn heer not to be tyrannicall or hard-hearted or proud or arrogant in their carriage towards their Inferiours for they rule their brethren not their slaues Deut. 17.19 Phil. 10. Nor yet should inferiours for this reason growe carelesse or disobedient for the Apostle shewes that that were an abuse of this doctrine 1. Tim. 6.1 2. Vse 4. Fourthly all poor Christians that are true Christians haue much cause to reioyâ—e Iam. 1.9 for they haue a great kinred All the Godly are their brethren yea the Apostles Acts 15.23 yea the godly Kings Psalm 122.8 yea the Angels Reu. 19.10 yea Christ himself is not ashamed to call them brethren Rom. 8.29 Heb. 2.10 Mat. 12.49 I might adde that wicked men should take heed how they oppose godly men there are a great kinred of them and they neuer prospered that wronged them yea some great Ones haue been fain to humble themselues and to lick the very dust of their feet sometimes that they might be reconciled to them Esay 60.14 Mat. 7.17 And thus of the second part of the Apostle's Charge The third part forms the Christian in respect of piety to God Fear God Piety to God consists either in knowing of him or in worshipping of him and the right knoweledge of God is conceiued in the godly not for contemplations sake onely but for practice 1. Iohn 2.3 4. And all the vse of our knowledge in respect of practice toward God is comprehended in his worship This worship is a religious honour wee giue to God I say religious honour to distinguish it from that ciuill honour which in generall we giue to all men or in speciall to some men either for their graces as to the godly or for their authority as to Kings and Superiours This worship of God is either internall or externall The internall is the worship of the hart the externall is the worship of the body The internall is the very life and soule of the externall without which the externall is but a dead contemptible carcase The fear of God heer commanded belongs to the inward worship and so it is to bee noted that the Apostle when hee would charge Christians about piety and deuotion to God doth not enioine them to come to Church to heare the Word receiue the Sacraments or pray though these bee else-where required but especially requires that they look to the heart within that the true fear of God be preserued in them and that especially for two causes First because men may do that which belongs externally to the outward worship and yet bee still but hypocrites and wicked men as is manifest in the case of the Iewes Esay 1. and of the Pharises Ma. 23. Secondly because if they be rightly formed in the
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
A COMMENTARY OR SERMONS VPON THE SECOND CHAPTER OF THE FIRST Epistle of Saint Peter WHEREIN METHOD Sense Doctrine and Vse is with great variety of matter profitably handled and sundry heads of Diuinity largely discussed By NICHOLAS BYFIELD late Preacher of God's Word at Isle-worth in Middlesex LONDON Printed by Humfrey Lownes for George Latham and are to be sould at his shop in Paul's Church-yard at the Signe of the brazen Serpent 1623. TO THE HONOVRABLE KNIGHT SIR HORATIO VERE Generall of the English forces in the Low-countries and to his most worthy Lady the Lady MARY VERE all happiness that a poor widow may in their behalfe pray for at the Throne of Grace My much-honoured Lord and Lady AS that speciall duty which I my self owe to you both so that purpose which my deare husband had while hee liued of dedicating to you this Commentary of his vpon S. Peters Epistle bindeth mee who am left his sole Executrix to see his Will euery way performed to set out this first of his workes published since his death vnder your Honourable Names It pleased you to take into your Family a childe of his body be further pleased I pray you to take into your Patronage this childe of his soule which as an Orphane yea as a Posthumus in all humility is presented vnto you You manifested more than ordinary kindnes to my husband while he liued wee and ours haue oft tasted of the sweetnes of your bounty so that I should deserue to be accounted most ingratefull if I should bury so many fauours in obliuion or neglect to prouoke others to loue and good works by proposall of your example Accept I beseech you this poore acknowledgement of thanks which is most due first to that primary Fountain of all goodnes Almighty God for keeping your Lordship safe in your late imployment in the Palatinate and for freeing your Ladiship from those fears wherunto you could not but be subiect by reason of his long absence and for giuing you both a mutuall and comfortable fruition one of another And next to your selues for all those kindnesses which while my husband liued you did to him and his and since his death you continue to do to such as he hath left behinde him Now the good God continue his blessed protection ouer you both and take all that belong vnto you vnder the wings of his fatherly Prouidence And so I rest with the renewall of my sute that you would cast your eyes vpon this Worke of him who much honoured you in his life-time and is after his decease offred to you by Your humble Oratrix ELIZABETH BYFIELD To the Christian Reader MAny and great are the means which the Lord hath beene pleased since this latter Spring of the Gospell begunne aboue an hundred yeeres agoe to afford vnto his Church for opening of the mysteries of the Gospell Neuer since the Apostles times were the Scriptures more truly interpreted more fully expounded more distinctly diuided or more powerfully pressed then in our Times The number of those who haue taken good paine in this kinde is not small Wee may well put into the Catalogue of them the Authour of this Commentary vpon the second Chapter of the first Epistle of S. Peter Master Nicholas Byfield by name who continued for the space of twenty yeeres to take more then ordinary paines in the work of the Lord. Hee had a singular gift in diuing into the depth of those points which he vndertooke to handle As the many other Treatises which in his life time he published doe verifie as much so in particular this Commentarie here commended vnto thee In it thou shalt find besides the Grammatical exposition Logical resolution and Theological obseruations many diuine points copiously handled by way of Common-place which hath made the booke to arise vnto that bignesse that it hath In this manner of handling the holy Scriptures hee hath not gone alone Many of the main Pillars of the reformed Churches haue beaten out a path before him as Martin Bucer Peter Martyr Musculus Zanchius Lauater Perkins and sundry others The large volume of Peter Martyrs Common-places was gathered out of his Commentaries on the holy Scriptures The Church of God hath reaped much good by such copious and distinct handling of heads of Diuinity Their labours therefore who take paines therein are not to bee concealed from the Church If it had pleased the Lord to haue continued the life liberty and ability of this his Seruant longer vnto his Church he had questionlesse gon on further in this course which hee so well began and so might wee haue had by his paines as compleat a Commentarie on the two Epistles of Saint Peter as we haue vpon the Epistle of Saint Paul to the Colossians published by this Author In his life-time he entred vpon the third Chapter and went thorow a good part thereof all which is fairely copied out and prepared for the presse But there is so much matter in that which remaineth as it will make a competent Treatise by it selfe This I make knowne not that thou shouldst let this Book alone till the other be published for when it is published it cannot bee bound vp with this in one volume by reason of the bignes of both of them As care hath been had to print this Commentary on the second Chapter euery way answerable to the former on the first Chapter so like care shall be had of printing that which remains answerable to them both that so you may haue all the labors of this faithfull and painfull Minister of Gods Word on this part of Scripture in three euen volumes which is in a manner as good as if they were all in one volume They may for their matter be well distinguished into seueral volumes for though one continued Scripture be handled in them all yet the points in euery of them are different In this respect there is an Alphabeticall Index in the latter end that by the help of it you may the more readily finde out such points as you most desire to reade If the Author bee of force to commend a Work the more this Work may receiue no small commendation from the Author of it for hee was a man of a profound iudgement strong memory sharp wit quick inuention and vnwearied industry He was in his Ministery very powerful and that vnto all turns as we speak When he had to doo with tender and troubled consciences he was a Barnabas a sonne of comfort but when hee had to doo with impudent and obstinate sinners hee could make his face hard and strong and shew himself like to Boanerges the sonnes of thunder Graue sober and temperate he was in his carriage and yet with his intire familiar friend he could be modestly pleasant God gaue him a great measure of patience and hee had in his very body that which tried his patience for it appears that he carried a torturing stone in his bladder fifteen
proue like a festered sore Malice is like leauen a little of it will sowre the whole lumpe It is like Poyson a drop may spoyle vs. It is like a coale of fire within it wants nothing but the Diuell to blow it and â—hen into what a flame may it kindle And therefore wee should all looke to our hearts to see that we be free from Malice and looke to our waies that we be guiltie of no kinde of Guile Such as are reconciled should note this point to see to it that they keepe not the least drop of the poysonfull grudge in their hearts It is not enough that they say daily they will forgiue or can receiue the Sacrament For if they cannot respect them with a free heart without reseruation they are still infected with the disease of Malice Hypocrisie The third sinne to be auoided is Hypocrisie Concerning Hypocrisie I propound two things to be considered First how many waies men commit Hypocrisie Secondly what reasons there are to disswade vs from Hypocrisie For the first the Scriptures discouer many waies of the practice of Hypocrisie In the 23 of Matthew our Sauiour notes eight wayes of being guilty of Hypocrisie 1. To say and not doe vers 3. 2. To require much of others and pleade for great things to be done by others and not at all do it our selues as we prescribe it to others verse 4. 3. To doe what we doe to be seene of men vers 5. This is at large opened Math. 6.1 to the middle of the chapter 4. To affect greatnesse in the respects and entertainments of others v. 6. to 1â— 5. To do duties of Religion of purpose to hide some foule sin v. 14. 6. To be curious and strict in small matters and neglect the greater duties verses 23 24. 7. To be carefull to auoid outward faults and to make no Conscience of the inward foulnesse of the heart verses 25 27. 8. To commend and magnifie the godly absent or of former ages and to hate and abuse the godly present and of our owne times v. 29. to 36. There are diuers other Hypocritical practices noted in other Scripture as 9. To serue God outwardly and yet our hearts to be carried away with vile distractions Esay 28.13 This is a chiefe Hypocrisie to be auoided in such as come to the word 10. To pray only in the time of sicknes or danger when we are forced to it and to shew no loue of prayer or delight in God in time of prosperity or deliuerance Iob. 27.8 9. 11. To iudge others seuerely for smaller faults and to bee guilty themselues of greater crimes Math. 7.5 12. To bee iust ouermuch I meane to make sins where God makes none Luke 13.15 13. To be conuinced in his owne Conscience and yet not confesse it nor yeelde though they know the Truth Luke 12.56 57 c. Thus of the diuers waies of Hypocrisie There are many reasons to declare the hatefulnesse of this sinne of Hypocrisie I will instance only in the reasons from the effects The effects of Hypocrisie are eyther first to others Or secondly to the Hypocrite himselfe First to others the Hypocrite is a continuall snare He walkes in a net that conuerseth with an Hypocrite Iob. 34.30 Secondly to himselfe the effects of Hypocrisie in the Hypocrite are both priuatiue and positiue The priuatiue effects which the Scripture instanceth in are chiefly three The first is that the Hypocrite loseth all his seruice of God In vaine do Hypocrites worship God Math. 15. Secondly he infecteth all his gifts and prayses Hypocrisie is like leauen Luke 12.1 It sowreth all gifts and graces a little of it will marre all his prayses and gifts whatsoeuer for the acceptation and vse of them Thirdly he loseth all reward of his good workes Math. 6.1 An Hypocrite may doe good workes though hee neuer doth them well and for the good he doth may haue his reward with men but this is all for from God he shall haue no reward The Positiue effects of Hypocrisie may be referred to two heads For some effects may fall vpon him and some effects must and will befall him The effects that may follow his Hypocrisie are three For first he is apt to be seduced by euill Spirits and the doctrine of Diuels An Hypocrite is in the greatest danger of most men to bee seduced into vile opinions 1. Tim. 4.1.2 Secondly he may fall into a spirit of slumber his conscience may be scared with an hot iron Thirdly hee may fall into most wofull terrors such a fearfulnesse may surprise the hypocrite that God may be to him as deuouring fire and as euerlasting burnings Esay 33.14 Iob 18.14 The effects that will certainly fall vpon the hypocrite are these which follow 1. Iudgement in his owne conscience He goes about as a condemned man for hee is alwaies condemned in himself 2. The discouery of all his villany for there is nothing hid in his intents and dealings but all shall be laid open Luke 12.1.2 3. The miscarrying of his hope The hope of the hypocrite shall perish Iob 8.11 to 16 and that with these aggrauations that his hope will perish first easily secondly speedily thirdly vnrecouerably Easily for God can destroy his hope as easily as the maid can sweep down the house of the spider with her besome Speedily for it will wither while it seems rooted and is yet green before any other herb yea though it growe vp yet it is like grasse on the house top Vnrecouerably for his hopes being but as the house of the spider they will be dashed down for euer and though he would lean to his house and take hould of it yet his hopes shall perish for euer and when this day comes his hopes shall bee as the giuing vp of the ghost 4. Strange punishments in his death and condemnation And therefore when our Sauiour Christ would expresse a speciall terrour in the plagues of especiall sinners he saith They shall haue their portion with hypâ—crites and workers of iniquity Matthew 24. and the last verse Iob 27.8 And these effects wil appear the more terrible if we consider that the Scriptures take off all the objections of hypocrites to shew that they bee left naked to the fury of God for all this will come vpon them Though they be many in number Iob 15.34 Though they be rich Iob 27 8. Though they triumph in all jollity now Iob. 20.5 Though they be yong or widows or fatherlesse Esay 9.17 Though they cry at their later end Iob 27.9 Though they doo many good deeds Mat. 6. Though their wickednes be yet hidden Luke 12.1.2 The vse may be first for information secondly for instruction and thirdly for consolation First for information and so it may shew vs First what to think of the great shewes of holiness mortification made in the Church of Rome Their fastings and their prohibition of marriage vows of chastity and wilfull
taste of the comforts of a better life Why long wee not to enioy those pleasures for euermore Psal. 17. vlt. Yea we may know how good it is to bee in Heauen by the taste wee haue sometimes on Earth If it doe vs such vnspeakeable ease and ioy to feele of the sweetnes of God for a little moment Oh how great then is that goodnes God hath laied vp for them that feare him Psal. 31.19 The smaleness of the quantity and shortnes of the continuance of our tast of the graciousness of God on earth should make vs to vse the meanes of communion with God with so much the more feruency and frequency and humility Doct. 5. A fift doctrine is that many in the Churches of Christians neuer so much as tasted of the sweetness of Gods grace and word and that may bee a cause why the Apostle speakes with an If as knowing it was a great question whether many of them had had experience of the sweetnesse of the Word Question Now if any aske what should be the cause that many Christians haue so little sence of the sweetnesse of the word and Gods graciousness and goodness in the Word Answere I answere that it is First with many so because they want the ordinances of God in their power and life of them They want powerfull preaching some congregations haue no preaching at all and many that haue preaching haue it not in the life and power The spices of the word are not beaten to the smell as they should be 2. Cor. 2.15 16. Secondly In others because the taste of the pleasures and profits and lusts of the world are in their hearts when they come to the word and so by the cares of life all sence of sweetnes is beaten out Math. 13. Luke 14.24 Thirdly It is in the most because they consider not their misery in themselues nor remember their latter end A man neuer knowes the sweetnes of Christ crucified till he be pricked in his heart and afflicted for his sinnes and forlorne estate in himselfe by nature and till men know how to number their daies they will neuer apply their hearts to wisdome Psal. 90.12 Fourthly Some men are infected with superstition and the loue of a strange god They prepare a table for the troope and therefore are hungry when Gods seruants eat and vexed when they sing for ioy of heart They cannot feele the sweetnes of the Gospell their hearts are so poisoned with secret popery Esay 65.11 13. Fiftly Some men taste not of wisdoms banquet because they leaue not the way of the foolish All sense is extinguished by the euill company they keep Prou. 9.6 Sixtly Too many Christians are poisoned with some of the sinnes mentioned in the first verse of this Chapter that destroyes both taste and appetite in them Seuenthly Some are fearefully deliuered to a spirituall slumber the Iustice of God scourging their impenitency and disobedience that made no vse of his iudgements and the remorses they felt before And so are in the case of the Iewes Rom. 11. Eightthly Because God doth for the most part reserue these tastes as the onely portion of his owne people and therefore neuer wonder though the common multitude attain not to it Psalm 36.8.9 Lastly the best Christians are often much restrained in their taste of the sweetnes of Gods fauour and presence because they are not carefull enough to attend vpon God in his ordinances they doo not seek God and striue to finde Gods fauour and presence in the means they hear and pray loosely with too much slacknes and remisnes of zeal and attention The consideration heerof should serue much to humble and melt the hearts of such as feel this to be their case they should be afraid and tremble at the iudgements of God vpon them heerin and fear their owne case and by speedy repentance make their recourse to God in the Name of Christ to seek a remedy for their distresse And to this end 1. They should gather a Catalogue of all such sins as they knowe by themselues for which they might most fear Gods displeasure and then go in secret and humble themselues in confession of those sinnes striuing till the Lord be pleased to giue them a soft hart and sensible sorrows This course will both marre the relish of sin and besides it opens the fountain of grace and ioy in the heart of a man Hosh. 14.3.5 Mat. 5.6 2. They should there attend with all possible heed to the Word of the Lord hearing it as the Word of God and not of man with this sincere couenant of their hearts to do whatsoeuer the Lord commands and then the Lord wil not long with-hold himself Secondly the Godly that finde this sweetnes in the Word should be so much the more thankfull for the gracious entertainment GOD giues them in his House in that hee hath not nor doth deal so with thousands of Christians as he deals with them Doct. 6. The last doctrine is that it is a shame for such Christians as haue felt of the sweetnesse of the Word to lose their appetite or any way to abate of their company in resorting and constancy of desire after it or estimation of it This answers to the main scope because these words are brought-in as a reason to excite appetite The remembrance of the good we haue found in the House of God should make vs loue it stil though we doo not alwaies speed alike wee should beleeue that God will return though hee hide his face for a time Such Christians then must bear their shame that haue lost their first loue and repent lest God take away the Candle-stick from them Verse 4. To whom coming as to a liuing stone disallowed of men but chosen of God and precious HItherto of the exhortation as it concernes the Word of God The exhortation as it concerns the Sonne of God follows from verse 4. to verse 13 wherein it is the purpose of the Apostle to shew vnto them in the second place the principall means of holinesse euen the originall fountain it self and that is Christ to whom they must continually come to seek grace if euer they will prosper and growe in godlinesse In the exhortation as it concerns Christ three things may be obserued First the Proposition wherein hee tels them what they must doo verses 4 and 5. Secondly the Confirmation of it and that two waies First by testimony of Scripture shewing what Christ is which Scripture is both cited and expounded verse 6 7 8. Secondly by the consideration of their owne excellent estate in Christ which is set out positiuely verse 9. and comparatiuely verse 10 or thus it is confirmed by arguments taken from the praise first of Christ verses 6 7 8. secondly of Christians verses 9 10. Thirdly the Conclusion where hee shewes the vse they should make both in what they should auoid verse 11. and in what they should doo verse 12. That which in generall
If you consider the manner of their calling into the Church they are digged out of the quarry of mankinde as stones digged out of the earth being in themselues by nature but stones of darknesse such as might neuer haue seene the light Secondly If you consider their vnion with Christ and Christians in one body they are like the stone of the house compact in themselues and vpon the foundation Vse The vse may be briefly First for information Heere is come to passe that saying that is written God is able of stones to raise vp children vnto Abraham Secondly let all the seruants of God take pleasure in the stones of this spirituall Sion Psalm 102.15 and let vs all learne to be like stones in the former sences for the receiuing the impression of the law and for constancy and durablenes and for care to keepe our communion with Christ and Christians Lastly woe to the multitudes of wicked men whom God neglects with that heauy curse so as a stone is not taken of them to make a stone for the building Ierem. 50.26 Thus they are stones It is added they must be liuely stones to signify wherein they must not be like vnto stones they must not be dull and insensible they must be liuely and cheerefull and that for diuers reasons First Because the second Adam is a quickning spirit and they dishonor the workmanship of Christ if they be not liuely 1 Cor. 15. Secondly Because one end of the offering vp of Christ was that their consciences might bee purged from dead workes Heb 9.14 Thirdly They are therefore condemned according to men in the flesh that they might liue according to God in the Spirit 1 Pet. 4.6 Fourthly Because we haue beene aliue to sin and it is a shame to expresse lesse life in the seruice of God then wee haue done in the seruice of sinne Fiftly Because we haue liuely meanes we are fed with liuing bread Ioh. 6. and wee liue by the power of God 2 Cor. 13 4. and we haue the spirit of Christ in vs which is the fountaine of life and hath springs of ioy in him Rom. 8.9 Ioh. 6. and the Word of God is liuely and mightie in operation Heb 4.12 and Christ himselfe liues in vs Gal. 2.20 Sixtly because wee professe our selues to bee consecrate to God as liuing sacrifices Rom. 12.1 Seuenthly because we haue such excellent priuiledges we partake of the diuine Nature and God is a liuing God and we haue precious promises 2. Pet. 1.4 and we haue plentifull adoption in Christ and we haue a hope of a most glorious inheritance which should alway put life into vs 1. Pet. 1.3 4. and we haue a secure estate in the mean time For to liue is Christ and to die is gaine and whether we liue or die we are Christs Rom. 14.8 Phil. 1.21 Vse The vse should bee therefore for instruction Wee should stir vp our selues and striue after this liuelinesse and that for the two reasons imported in this text to omit the rest For without a ready hart wee shall make no riddance in matter of sanctification and holy life and besides wee shall extract but a small deale of influence from Christ. For it is heere required that wee should bee liuely when wee come vnto him Now this liuelinesse we should shew First by contentation in our estate Secondly by patience and cheerefulnes in afflictions Rom. 5.2 3. Thirdly in the performance of holy duties with power and life Thus wee should bee liuely in praier such as will bestir themselues and take no deniall as Philip. 4.5 6. Quest. Now if any ask What is good to quicken vs against the deadnes of our hearts Ans. I answer First faith and assurance makes a mans heart aliue wee liue by faith Secondly wee must goe still to Christ who is the life and by praier still draw the water of life out of his wells of saluation Thirdly the word of God is liuely Heb. 4.12 Fourthly godly society and a profitable fellowship in the Gospel puts life into men there is a great deale of prouocation to good works in it Fiftly We should often meditate of the gaine of godlines and of the priuiledges of the promises belonging to the godly Vse This doctrine implies a great deale of reproofe also First to Hypocrites that haue a name that they liue but they are dead Reuel 3.1 Secondly to declining Christians that suffer their first loue to abate in them and can be contented to lose sensibly the power of affections which formerly they had Thirdly to many drooping Christians which out of melancholy and vnbeliefe affect a kind of wilfull sadnes and hartlesnes hindring therby their own assurance and causing the easie yoak of Christ to bee ill thought of besides many other inconueniences Thus of the second thing Be yee built vp It may be read either in the Imparatiue mood or in the Indicatiue I think the Imparatiue answers more to the scope heere it being the drift to shew what wee must doe when wee come to Christ. The third thing then wee must doe that wee might extract vertue out of Christ for holiness of life is We must be built vp which imports two things First progression in faith and secondly repentance We must not begin onely and lay the foundation but wee must still labour to bee built vp further wee must still bee edified in our most holy faith Iude 20. verse Now that this may be attained vnto that wee may bee built vp the similitude imports diuers things First preparation A man that will goe about the work of godliness must think he goes about the building of a towne and therefore must cast vp his accounts for the charge of it and get his stuffe prepared before hand Secondly a constant relying vpon Christ. If wee build wee must build vpon the rock and not on the sands Mat. 7. and 16. Thirdly the warrant of all our actions out of the Word of God When Moses was to build the tabernacle he made it iust according to the patterne in all things about it c. Fourthly a respect of things necessary wee must not bee intangled with vnnecessary and doubtfull disputations The building of a Christian must be a siluer palace He must build gold siluer precious stones hee must keep his hart to choice and necessary things Cant. 8.9 1. Cor. 3. 1. Timoth. 1.4 Fiftly Counsell and Direction Men must endure the hewing and squaring 1. Kings 5.17 18. To this end are Ministers giuen Eph. 4.12 The Word is able to build vs vp Acts 20.32 and so good conference may edifie or much edifieth Ephesians 4.29 Sixtly attendance This building must haue her distractions cast out 1. Cor. 7.32 Dauid could build the Temple because of his wars and his vnrest on euery side Seuenthy Order and distinction Men must not rake together a great deal of stuffe without order confusedly This is to build Babel and not Sion Eightly
that the testimonies of Scriptures concerning Christ ought to bee familiarly knowne of vs and this as an especiall one But I rather think it is vsed to note the wonder of the work heere mentioned and so the word may import diuers things vnto vs. First it was a maruelous work that God should giue vs his owne Sonne to be our Sauiour and the fountaine of life to vs. Hence it is that wee may obserue throughout the Scripture that God doth set this note of attention and respect both vpon the generall and vpon many particulars that concerne Christ as it were by the Word to pull vs by the eares to make vs attend or to giue vs a signe when we should specially listen Thus God brings out Christ to the Church and tells how he loues him and hath resolued vpon it by him to saue both Iewes and Gentiles and wils them to behold him and wonder at him Isaiah 42.1 So when hee promiseth the comming of Christ And of the ends of his comming hee makes a proclamation all the world ouer that he hath appointed a Sauiour vnto Sion Thus hee would haue vs wonder at the seruice of the Angels about the time of his birth Math. 1.20 Luke 2.9 10. and at the miracle of his conception that he should bee borne of a Virgin Mat. 1.21 and at the Wisemen led by a starre out of the East Mat. 2.1 9. and at the opening of the heauens when the voice came downe to testifie that Christ was the beloued Son of God in whom he was well pleased Math. 3.16 17. and at the seruice which the Angels did him and at his wonderfull abasement for our sakes Math. 21.5 and especially that hee should sacrifice his owne bodie for our sinnes 1. Iohn 1.29 Heb. 10.7 and that he is aliue from the dead and liueth for euer Reuel 1.18 and that he hath opened the secret book of Gods counsel and made it known to the world Re. 5.5 and that after such hard times vnder the raign of Antichrist hee should recollect such troops of Gospellers as stood with him on Mount Sion Reu. 14.1 It were too long to number vp more particulars Onely thus much wee should learn that the doctrine of Christ is to be receiued with great affection attention and admiration Secondly this word strikes vs like a dart to the heart for it imports that naturally wee are extremely carelesse and stupid in this great doctrine concerning Christ faith in vs. For when God cals for attention it implies that we are maruellous slowe of heart to vnderstand or with affection to receiue the doctrine Let the vse of all be then to striue with our owne hearts and to awake from this heauinesse and sleepinesse and with all our soules to praise God with endlesse admiration of his goodnes to vs in giuing vs his Sonne Thus of the wonder of it 2. The Author of it follows I lay or put God would haue vs to take speciall notice of it that it is he that was the Author of this glorious worke He is the work-master the chief master builder It is Gods worke and the knowledge of this may serue for diuers vses For first it should direct our thankfulnes wee should giue glory to God and praise his rich grace Hee will not lose his thanks for Christ. He holds himselfe much honoured when wee praise him for so great a gift as Christ. Secondly it should much strengthen our faith and make vs beleeue the loue of God and his willingnes to bee reconciled He is the party offended and if he were hard to be pleased he would neuer haue sought out such a proiect for reconciliation Besides what can God deny vs if he can giue vs his owne Son and who is pleased also in his Word to signify so much and commanded it by his seruants to bee told to the parties offending that he hath found out such a way of perfect peace Thirdly we should hence be comforted in all the straits of godlines when the Lord goeth about to lay the foundation of grace in our hearts and to forme Christ in vs we should remember it is the Lords work and it shall prosper if the Lord will haue it go on who can hinder it The gates of Hell shall not preuaile against it when God builds it vpon this Rock Fourthly it should teach vs in al other distresses to trust vpon God and neuer be afraid of the oppositions of men or the impediments of our deliuerance For what shall restraine Gods mercy from vs If the Lord can bring about such a worke as this to found Sion by laying Christ as the chiefe corner stone in her then we may trust him in lesse matters The Lord will accomplish all the Counsell of his will and he that hath promised that all shall worke together for the best will performe it To this end hee pleades this worke of founding Christ in the womb of a Virgin of purpose to giue them thereby a signe of deliuerance then in a temporal affliction it is easy for him to saue vs and deliuer vs from all our troubles that can giue vs a Sauiour for all our sinnes Lastly Ministers that are but vnder-Masons Carpēters must learn to take al their directions at god both to see to it that they lay no other foundation then what God hath laid which is Iesus Christ and in all things to be faithfull in good workes as such as must make their accounts to God And thus of the Author Thirdly The time followes I lay or put Hee speakes in the present time yet meaneth it of a thing to bee accomplished in the time to come For God laid Christ downe as the corner stone partly in his Incarnation when he sent him into the world in the flesh to take our nature and partly he is said to lay down this corner stone when spiritually by meanes hee formes Christ in the hearts of men in the visible Church Now the Lord speaketh in the present time I doo lay for diuers reasons First To signify that the care of that busines was then in his head he was plotting about it did continually minde it Secondly to signify that howsoeuer the maine worke of the open restoring of the world by Christ in the calling of the Gentiles was long after to be done yet God did spiritually forme Christ in the hearts of the remnant so as at all times hee did more or lesse further his building Thirdly to note the certainty of the accomplishment of it he saith he did then do it to assure them it should as certainely be done as if it were then done which should teach vs to beleeue God and neuer limit him When we haue his promise let vs reckon vpon it if God promise vs any thing it is as sure as if we had it Thus of the time Fourthly The manner followes noted in the word Laid I lay There are many things imported vnder this
outward estate be Euery poore Christian should think themselues aboundantly happie What shall one answer the messengers of the nations saith the Prophet Why thus That the Lord hath founded Sion and the poore of his people shall trust in it Esay 14.32 Especially if wee consider that of the Psalme that the Lord hath there commanded the blessing euen life for euermore Psal. 133.3 Thus it should serue for consolation Eightthly It imports and imputes also great reproof and so to two sorts of men First to the godly themselues that liue not comfortably and are dailie distressed with vnbelief shal any distresses now make Sion droop The Lord takes it wonderfully vnkindly that Sion said God hath forsaken mee and my God hath forgotten mee and pleades earnestly to proue that it was false What saies the Prophet Micah is there no King in thee why doest thou crie out Mic. 4.8 9 10 11 12 13. And the Prophet Ieremie notes it with indignation Behold saith he the voice of the crie of the daughter of my people because of them that dwell n farre countries Is not the Lord in Sion Is not her King in her Ierem. 8.19 Secondly to carelesse and carnall Christians Is the Lord about so great a work as founding of Sion and forming Christ in the harts of men Then wo to them that are at ease in Sion and can sit still and securely neglect so great saluation brought vnto them Amos 6.1 A corner stone Christ is described by these words A corner stone elect and precious He is likened to the foundation stone in the corner of the building by which similitude diuers Doctrines are imported as First that Christ is the foundation of all the building of grace and godlines in the Church and the onely corner stone Hebr. 1.3 Ioh 5.39 Other foundation can no man lay then that which is laid which is Iesus Christ 1. Cor. 3. which should both teach vs and informe vs it should teach vs where to begin when wee goe about the work of godlines and eternall life Wee must begin at Christ All the building of true grace must begin at Christ and our redemption in him till wee haue learned Christ wee haue learned nothing and it should teach vs also to stay our hearts in all estates vpon Christ wee should rest in him as the building doth vpon the foundation And further it should teach vs to ascribe all the praise of the grace or hope wee haue receiued vnto Christ and the support wee haue from him And it may informe vs concerning the dotage of the Papists who make Peter the rock and foundation of the Church and yet heere wee haue the testimonie and Doctrine of Peter himselfe to the contrarie teaching vs to acknowledge no other rock of foundation but Christ himselfe Secondly we heere are instructed concerning the Vnion of Iewes and Gentiles in one Christ The two sides of the building meet all in the corner and are both fastened vpon this one foundation of Christ crucified Thirdly it is heere imported that Gods building euen in these times of the Gospell is not finished nor will bee in this life till all the elect be called He is for the most part imploied in laying the foundation and fastning the Elect as they arise in their seuerall ages as liuely stones vpon this liuing stone But the work will not be finished till we be settled in that Building made without hands in heauen Fourthly hence we may gather a testimony of the two natures of Christ or in Christ. Hee is God because he must be beleeued on and he is man because he is part of the Building and was laid down of God as the corner-stone Elect and precious There are two Epithets by which the corner stone is commended as meet to bee the onely head of the corner The first is that it is an Elect one a choise one that one of a thousand there was not such another to be found in all the heape of the creatures to make a corner stone of This is hee that is separate from sinners and acknowledged to be better and fitter for this worke then the Angels in heauen There can bee no other name vpon which we may be founded but onely the happy name of Iesus And therefore for the vse of it let euery knee bow at the name of Iesus and let euery tongue confesse to the glory of God the Father that he hath been wonderfull in his choise Let vs adore him whom God hath chosen and giuen vnto vs as the foundation of all our happines especially let vs learn of God to make our choise of him Oh Infidelity Infidelity how iust is thy wofull destruction for thy vnbeliefe Oh man that mightest haue been for euer happy in this choise Oh let vs bee warned and saue our selues from the common ruine of the world Let all this be vile in respect of Christ. Let vs chuse him aboue all the world Hee is worthy vpon whom all our soules and all our minde and all our ioy should be set God forbid wee should reioyce in any thing but in Christ and him crucified Let vs bee crucified to the world so we be loued of Christ. Shall wee wilfully make our selues like the miserable Iews Shall we chuse rather Barabbas then Iesus and Belial rather then Christ If the daughter of a begger should bee offred in marriage whether she would chuse of a matchlesse Prince or a base and seruile pesant would we not detest such folly if she should neglect the Prince and choose the pesant And yet this is our case God requires no more of vs but to choose his Sonne before the world or Satan or the flesh and we are assured of eternall aduancement and yet behold we chuse not wee deferre the time wee court the pesant that will for euer vndoe vs and neglect the continual sollicitations of the Heir of all things Lord put to our faith and make vs for euer resolute to cleaue to the Lord Iesus and him alone Secondly he is sayd to be precious Of this before but yet somewhat note for the vse Is he precious O then first how should we admire the glorie of that building when the foundation is layed with precious stones Secondly this should begette in vs an high estimation of Christ. Quest. What should we do to attaine to this heartily to account of Christ as so excellent aboue all other things Ans. First we must think much of our misery and our need of Christ. The true reason why wee are not more ioyed in Christ is because we are not soundly Catechized in the particulars of our miserie in our selues we should seriously lay that doctrine one time after another vpon our hearts and it will make vs run to Christ with singular affection Secondly we should get Catalogues of the great things purchased by Christ and of the wonderfull precious promises made vnto godlines both for this life and that which is to
come This would put all other proiects frō the world or the Diuell or the flesh because there can bee nothing in any degree comparable vnto the vnsearchable riches is to be had by Christ. Oh the preferment of a true Christian if he had studied the premises soundly If we could effectually think vpon the fauour of God the pardon of all sinnes the inhabitation of the H. Ghost the gifts of the Spirit and all other sorts of spiritual blessings if there were nothing else to bee had by Christ what can be equal in value to that immortall inheritance reserued for vs in heauen Thirdly we should much thinke of the dignity of the person of Christ of whom it is true that when God brought out his first begotten Sonne hee said Let all the Angels of heauen worship him As also of his transcendent preferment to be carried vp to heauen and there sit at the right hand of the Maiesty on high a King of all Kings euen such a King as all the Kings of the earth must cast downe their Crownes at his feet It is vnspeakeable stupidity that keepes vs from being fired with these things Fourthly we should often contemplate of our interest in Christ and the assurance that he is of God giuen to vs All things are ours because Christ is ours as the Apostle Paul speakes Question But how should we shew that wee do account Christ as deare and precious Answere I answere by diuers things First By longing for his comming againe to vs mourning for our owne absence from him Then wee did indeed soundly shew our loue to Christ when we did feel our hearts affectionately moued with a vehement desire after him It is a dull loue of Christ that can bee content with his absence Secondly while we are heer in this world we may shew the high account wee make of Christ by ioying in him that is by taking comfort in the means of his presence or in the thoughts of his loue to vs when wee can preferre our entertainment in the House of Christ aboue our greatest ioyes on earth Thirdly when in our conuersation we can be contented to shun all the baits of the world and Satan and in respect of Christ contemn all those sensuall pleasures profits or honours that intice vs to make shipwrack of faith and a good conscience Then wee loue Christ indeed when our credits friends riches yea life it self is not dear vnto vs for Christs sake and the Gospell Fourthly when wee can renounce our owne righteousnes and praises and seek onely to bee found clothed with his righteousnes Fiftly we signifie our respect of Christ by the very respect we shew to the members of Christ. He loues Christ with all his heart that loues and entertains Christians as the only excellent people of the world Hitherto of that part of the testimony which concerns Christ the other part that concernes Christians follows He that beleeueth on him shall not be confounded In which words the happinesse of the Christian which beleeueth in Christ is expressed There are many points of doctrine may bee obserued out of these words as First in generall it is faith that makes the difference among men before God men are iudged of before GOD by their faith or vnbelief GOD to finde out a worthy man doth not ask what money or land or birth or offices he hath but what faith he hath Gal. 5.6 Hee is rich and happy that beleeueth and he is miserable that beleeueth not whatsoeuer his outward estate be Which should cause vs more soundly to inform our selues and not to bee lifted vp in our selues for any outward things nor to be deiected if our faith prosper and it should be a great comfort to poor Christians in all their wants if the LORD haue made them rich in faith He is a great rich man that hath a strong faith And therefore also wee should learn to iudge of men not according to the flesh or these outward things but euer acknowledge more honour to a faithfull Christian than to any rich wicked man And it is a great signe of our owne vprightnes of heart when we can iudge of Christians as GOD iudgeth and without dissimulation account them the onely excellent Ones Secondly in particular we may heer obserue the necessity of faith in respect both of the fauour of God and the merits of Christ we cannot please God though we bee in Sion without beleeuing Heb. 11.6 and without faith wee see heer we are not built vpon the foundation and so haue no part as yet in Christ. And therefore we should euery one be throughly awakened to examine our selues whether we haue this precious faith or no 2. Cor. 13.5 and to keep our owne soules with so much attendance heerupon as to be sure the Tempter deceiue vs not in our faith 1. Thes. 3.4 And heer especially take heed that thou dash not thy soule vpon the rock either of ignorance or presumption of ignorance as many doo that to this day knowe not what a true faith is of presumption as many doo that entertain without all ground from Gods promises a hope to be saued which they call a strong faith in Christ and yet liue in their sinnes without repentance and heer neuer taste of the sweetnes of spirituall things nor shew the affections of godlinesse in God's seruice Thirdly note that he saith He that beleeueth indefinitely meaning any of what nature or condition or state of life soeuer And therefore when this Text is quoted Rom. 10.11 and 9.33 he saith in stead of He that Whosoeuer beleeueth which sheweth vs plainly that in matter of faith God is no accepter of persons No man can say hee is exempted A poor man a Gentile a Barbarian an vnlearned man a seruant c. may beleeue as well as the rich learned free c. There is no exception against any calling of life or any sex Faith will make any one a childe of GOD and a member of Christ. The seuerall sorts of men are all one in Christ Iesus Gal. 3.26 28. This is the large extent of God's loue to the world that whosoeuer beleeueth should be saued Iohn 3.16 Mark 16. The proclamation is to all that are athirst they may be possest of those treasures of gold without money Esay 55. Which should much embolden vs to go vnto God with a true heart in the assurance of faith Heb. 10.22 And withall it should cause vs to cast out of our hearts all the wauerings and doubts of vnbelief arising from our owne condition in vnworthinesse Fourthly wee may hence note that faith in Christ was euer required in all sorts of men It was required of them in the Prophet Esay's time and it is still heer required in the Apostles time Thus Paul Heb. 11. shewes that faith was the character of the Godly in all Ages before the Floud and after the Floud before the Law and after the Law and he proues it by an
occasion and ability to the loue of God and the true Religion Sixtly we should cleaue the faster to the society of the Godly and striue together and contend for the faith seeing that we are alwaies in the midst of our enemies Lastly it may bee a great comfort to such as can quiet themselues well towards wicked men that can keepe their way and be still vpright and vndefiled that can also keepe peace and winne loue from their very enemies that can doe valiantly in the winning men to the liking of Religion for their sakes To bee good among the good is not singular but to bee euill among the good is abominable and so is it an admirable prayse to be good among the euill Doct. 3. That in some cases the conuersation of a Christian may extend it selfe euen to wicked men Some one will say We are forbidden conuersation with them how then can wee conuerse with them Ans. First our conuersation may reach vnto them by fame or report so the Christians conuersed among the Gentiles in that what they did was discoursed of among the Gentiles But this is not all for in some cases we may goe among them lawfully euen into their presence and company as First in case of negotiation in things of necessitie as trade publike seruice or the like Secondly in case of naturall or ciuill obligation to them as children wiues seruants subiects may not withdraw their attendance or seruice from them but may and must conuerse with them Thirdly in case of Religion men that intend to admonish confute perswade or winne them to the loue of Religion may for that end conuerse with them but then two cautions must be obserued First that the party that would so conuerse with them must be able to admonish or confute c. Secondly such an end must not bee made a pretence onely to couer needelesse society with them Lastly a difference must be put betweene the open enemies of God and such as giue some hope of inclination to Religion though yet they be not manifestly Religious There are some persons that are inoffensiue so as they are not guilty of any grosse and open crime and seeme to fauor Religion and the exercises thereof and doe desire the society of the godly and take no pleasure in euill company now we must beware that we iudge not rashly of these to account them as Gentiles and such as are without and with these wee may hold more sure society Doct. 4. It may be lastly hence obserued that to conuince or winne the Gentiles honesty of conuersation is chiefly to be respected honesty I say not Religion To shew the practice of religious duties before them is a way to irritate them they must bee beaten with their owne weapons and ouercome in the things they professe to bee good The way to amaze them that are without is to shew that religion formes in vs such things as they confesse to be good yet cannot come to or not in such a manner or degree such as are faithfulnes chastity meekenes wisedome taciturnity mercy or the like The vse should bee therefore to teach godly christiās in the places where they liue to looke to this poynt not onely to liue without offence but to striue to excell in the vertues that concerne outward honesty of life And to this end it were excellent if Christians would marke in in what things the men of the world where they liue doe striue to excell and not rest satisfied till they can make all sorts of men discerne that Religion hath made them euen in those things to goe beyond them And thus they should not suffer themselues to bee put downe by Papists or any carnall persons in workes of mercy or truth in their words and promises or quietnes of disposition or magnanimity or the like and the rather because their praise is of God whereas carnall men haue onely the praise of men And besides the true Christian shall haue a recompence of reward in heauen Ephes. 6.8 whereas the Pharise hath his reward onely in this life And further we should bee more carefull to winne praise to our God the true Religion then they are to get applause to themselues or a strange god And wee are in the light they are in darknes it were a shame they should do their work better in the darke then wee in the light Rom. 13. Thus of the first reason The second reason why they should bee carefull of their conuersation is because the Gentiles are apt to speake euill of the Christians as euill doers That whereas they speake euill of you as of euill doers From hence three things may bee obserued First that it hath beene the lot of godly men to bee euill spoken of and traduced As wee see the Christians Churches in the primitiue times were exposed to the infamous reports of the Gentiles Two things would be heer explained First that it hath alwaies beene so And then the causes of it For the first that it hath alwaies beene so is cleare by instances of all times before the Law vnder the Law and in the time of the Gospell 1. Before the Law Ismael scoffes at Isaac and Iosephs brethren scorne and reuile him Iob was accused as an Hypocrite by his owne friends and scorned by the basest of the people Iob 30.1 So was it with Moses and the Israelites Heb. 11.26 2. Vnder the Law Dauid was slandered by many Psal. 31.12 The abiects teare his name and ceased not Psal. 35.15 The drunkards sang of him Psa. 69.13 he was a reproach of men a by word a prouerb c. So in the Prophet Esays time Esay 8.18 and 59.16 and 51.8 Ieremy complains that they consulted how to deuise deuices against him and to smite him with the tongue 3. Vnder the Gospell 1. Looke to the Author and finisher of our faith Christ Iesus he was charged with gluttonie Mat. 11.18 blasphemy Mat. 26.65 madnes Ioh. 10.20 to bee a deceiuer Ioh. 7.22 and to haue a diuel and work by the prince of diuels 2. The Apostles were made a spectacle to men and Angels and accounted as the off-scowring of all things 1. Cor. 4.9 10 13. 3. Yea it is foretold to be the case of all Christians Math. 5.12 Gal. 4.29 The causes of those reproaches follow First in wicked men it is their naturall hatred of the truth and goodnes 1. Ioh. 2. and 3. Secondly in the diuell it is his policy heere by 1. To keepe men from embracing a religion that is so traduced Acts 28. 2. To discourage and hinder the weake Christian and to make him fearefull in the way of God 3. To pull back certaine men which were going towards the Kingdome of God Thirdly in Gods will heereby to trie the constancy of his seruants and to make them liue more watchfully Fourthly in Christians themselues it is Sometimes long of hypocrites that breake out into scandalous courses and so make the way of God
censures of the Church Heb. 5.5 1. Cor. 7.10 The presumption of Ieroboam and Vzziah heerin was punished 1. Kings 13. 2. Chron. 26. Secondly he hath no power to make lawes that shall binde men to beleeue his deuices as matters of faith and doctrine for these things depend vpon the will of God not of Princes Thirdly he hath not power to bring-in any idolatrous seruice into the Church as a part of God's worship Esay 29.13 Mat. 15.19 And therefore Ieroboam was condemned for the Calues and Ahab for Baal and Ahaz for the Altar of Damascus and all the kings for the high places Fourthly he hath no power to set-vp a Ministery in the Church that for the substance of the calling was not instituted by Christ Ephes. 4.11 12. Heb. 5.5 All Ministers of the Gospell haue their mission from Christ. Thus of what they cannot doo what they can and ought to doo follows For it is certain that in many things the Magistrates authority may and ought to bee extended in spirituall things for the good of the Subiect and therefore in respect of Religion they are said to bee nursing fathers and nursing mothers The Apostle saith Rom. 13.5 of the Magistrate Hee is the Minister of God for thy good Now the good of the Subiect is not onely a ciuill good done ciuilly but done spiritually a spirituall good which is the greatest good of the Subiect and therefore to bee most sought for by the Prince And as in respect of their ciuill good hee must prouide that iustice may flourish in the Common-wealth so in respect of their spirituall good he must prouide that Religion may flourish in the Church and to this end First he may and ought by his lawes to enioyne the profession of the true Religion and the confession of faith according to the Word of God Secondly he may and ought to prouide to the vttermost of his power that the Churches may be furnished with able Ministers and that they likewise may haue power to call and ordaine other Ministers and dispose or depose as may bee best for the good of the Church Thirdly hee may and ought to prouide by his Lawes and order that the Word of God may be sincerely and purely taught and the Sacraments rightly administred and the censures of the Church executed according to the Word Fourthly hee may and ought by his Lawes to forbid and accordingly to punish blasphemies heresies Idolatry Sacriledge and the like Now that the godly Princes haue had power in these and the like cases about Religion is plaine Moses by the appointment of God gaue order to Aaron and the people in the busines of Religion Iosuah appointes circumcision Iosh. 5. proclaimes the Law of God Iosua 8. Renewes the couenant with God Iosh. 24. Dauid disposeth of the officers about the tabernacle 1. Chron. 23. and brings home the ark 2. King 6. Salomon dedicated the temple Asa the king made such a Law as this that whosoeuer would not seek the God of Israel should die Ezechias brake down the brazen Serpēt 2. Kings 18. commanded the Priests to clense the Temple 2. Chro. 29. and to celebrate the Passouer and commanded the Leuites to helpe the Priests because the Priests were not then clean 2. Chron. 30. Iosias destroied the idols sent his Princes to see to the restoring of the House of God appointed the Priests to their Ministeries in the Temple c. 2. Chron. 34. and 35. And whatsoeuer power the Princes had in the old Testament the same power Christian Princes haue in the newe Testament Many Testimonies might more be added Salomon deposed Abiathar Iehosaphat sent his Princes to see that the Priests and Leuites did teach the Law of God in their cities But these may suffice Quest. But may the Magistrate lawfully make or appoint any orders to bind the subiects about the worship of God Ans. The Magistrate may and ought to determine the circumstāces of Gods worship which are not determined in the Word hee may not appoint any more duties as a worship to God but as a keeper of the first Table Hee may giue order for the circumstances in or about the doing of religious duties in the church as he may appoint the time place and outward forme of praier administration of the Sacraments fasting almes or the like These things must not be done tumultuously or confusedly but in order and that order the Magistrate may prescribe All actions about Gods worship are of two sorts some differ not from the worship it selfe but are things that God especially looketh at in his worship such as is the purity and sanctity of the heart some belong to the worship of God as helpes and instruments for the better performing or declaring of that worship The first sort of actions must bee prescribed onely by God who onely can giue what hee requires and of this sort whatsoeuer is not cōmanded is forbidden no man may adde or take away or change in these things The second sort are not all of a kinde neither For some are necessary in respect of the being of them as that there should bee Churches marriages or that the Sacraments should bee administred c. and these also must bee instituted of God onely but some are contingents and belong to the manner how or when as may best agree to the condition of each particular Church Now these last God hath left to the Church and so to the Christian Magistrate to dispose of so as God's truth Christian simplicity or publick edification be not hindred or violated Quest. But heer might some one say In these things the matter was appointed of God the Magistrate meddles onely with the manner or the circumstances But may Magistrates by their owne authority bring into the Church things that for matter or manner were neuer appointed by God and so enioine their owne inuentions to bee obserued by the Subiect Ans. Inuentions of men are of diuerse sorts for First some are impious and contrary to the Word of God in their owne nature such as are The inuocation of Saints selling of Masses and Indulgences the forbidding of marriage and meats making of Images consecration of Altars the vse of holy water praier for the dead monasticall vowes worship of reliques the exalting of one Bishop to bee ouer all the world and such like these may not be commanded they are the leauen of Pharises and will spoil all and therefore may not be brought-in by any authority Secondly other inuentions of men there are that concern only things that in their owne nature are indifferent neither commanded nor forbidden of God in these the Magistrate hath power to command but yet not an absolute power for he may offend in commanding and Subiects may offend in obeying And therefore I distinguish thus If the Magistrate command things indifferent in their owne nature to be vsed and professe that hee requires them with opinion of worship holinesse or
these come to their places without the prouidence of God Prouerbes 8.15 Now God keepes this busines in his owne hands to see to the calling of Magistrates because of the seruice by them hee can execute For a great part of his Kingdome is managed by their deputation By them God scourgeth the sinnes of the wicked yea of the whole world either by suffering them to be publike miseries or by guiding theÌ„ to punish offenders by the sword of Iustice and by them he manie times brings many common blessings vpon worlds of people as the next words shew Vses The vses are diuers some particular some generall In particular it should teach vs First by praier to sâ—eke Magistrates of God subiects may get great blessings of this kind if they would pray hard for them For GOD it is that sends Magistrates Secondly with patience to beare the wrongs of euil Magistrates seeing there is a hand of God in it Thirdly with thankfulnes to giue the praise to God for good Magistrates seeing it was hee that sent them as a common blessing Fourthly in all suits about the liues or duties or successions of Magistrates to trust vnto God For though wee know not where to bee prouided in earth yet God can send one from heauen as it were The word sent importes that God can raise him vp beyond expectation In general it shold stir vs vp in al things done by outward meanes in this world to striue for the skill to finde out and acknowledge Gods hand and prouidence in it seeing in these things which are apparantly done by meanes for the most part yet Gods prouidence is in it Thus of the Authour of their calling the end followes For the punishment of euill doers Diuers things may bee noted from hence First that in all Common-wealths in the world there will be euill doers though there be a King gouernours and Gods commandements lye hard vpon mens consciences yet there will bee euill doers And the point shewes the horrible strength of the poison of naturall corruption which no Lawes of God nor man nor experience of euill nor example can restraine or dry vp and withall it shewes their folly and weakenes that will forsake Christian assemblies for the wickeds sakes whereas the Apostle improues that euen in Christian Common-wealths there will bee this part of a Magistrates vertue to punish the euill doers such as are knowne to bee so and therefore such curious persons must goe out of the world if they will goe from euill doers And withall it should breed in men a greater care to look to themselues that they bee not infected by them since there is no society of men in which this plague-sore of sinne runneth not we must redeeme the time because the daies are euill And further it should breed in vs a loathing of this wicked world of this present euill world and a desire of heauen since we shall neuer liue in a place where the people wil bee all righteous till we come to heauen And finally it confutes their folly that from the vitiousnes of some men conclude the faultinesse either of the doctrine lawes or gouernment Secondly that euill dooers must bee punished Rom. 15. and great reason for first euill dooers in any society are infectious many may bee defiled by them Secondly they work much disquietnes and trouble humane societies Thirdly if they escape without punishment they may bring down the iudgements of God vpon the place where they liue Vses Which may serue for terrour to other offenders First the very sight of Magistrates should affright them considering that God sent those very Magistrates to punish them It importeth that though they escape the hands of men they shall not escape the hands of God Secondly it should teach men if they would liue out of the danger of the Magistrates punishment to take heed they be not euill dooers Quest. Now if you aske who are euill doers Ans. I answer Such as liue in notorious offences such as are swearers drunkards whoremongers railers theeues idle persons murtherers Sabbath-breakers sowers of discord and the like The original word doth point at some speciall sort of offendors For naming euill doers such especially must not scape as 1. Inuent euill where it is not 2. Or sinne not out of ignorance but wilfully 3. Or are leaders of other men to euill 4. Or make a trade of offending by custome in sinne 5. Or studie how to doe mischiefe gathering together as things might further their euil courses All this may bee included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Thirdly there are from hence many to bee blamed that speake euill of such as take any course to reforme abuses 4. Fourthly Magistrats must look to their calling and Gods commandement to see abuses amended or else they must account to God for it 3 The third doctrine which may bee noted from hence is That all euill doers are to be punished without respect of persons they are to looke vpon mens workes and not on their persons great men must bee punished if they bee euill doers as well as poore men many men as well as one man yea if good men do euill they must beare the punishment of their sinne Christians as well as Pagans 4. That euill doers are not accounted safe members of any society and therefore are distinguished from good subiects as not fit to bee of that order 5. That such as transgresse the lawes of men are accounted by the Apostle euill dooers as well as such as transgresse the Lawes of God for he heer speaks especially of such as are euil doers in respect of humane ordinances which may be a warning to such as securely liue in the transgression of the commandements of Christian Magistrates and withall it may impair the honour of their condition that liue in the breach of the lawes of God without repentance For if it be so hatefull a thing to bee a breaker of the lawes of men in what case are they in that haue so grosly broken the Laws of God 6 That punishment of euill doers is in the power of the Magistrate priuate men cannot reforme publicke abuses they may pray for reformation they are not to execute it but by authoritie 7 That there are diuers euils which men cannot punish for the Magistrate can onely punish euill doers that is such as offend in word or deed euill thinkers they cannot meddle withall Which may warne Magistrates to be wary how they punish men onely vpon suspition or presumption without proofe that they are euill doers and withall it shewes that God hath reserued the iudgement of mens workes also to himselfe For God hates the sinnes of the heart as well as the sinnes of life and therefore since for these euils men answer not to men they must prouide to answer before God 8. That a Magistrate that punisheth sinnes doth but execute the commission hee receiued from God hee was sent of God to
praise as well as such as do euill dispraise Vse 2. Secondly it may much condemne the corruption of heart which appeares in many men in this point in sinning against the iust praises of others either by speaking euill of them and blemishing their good names which is to steale their riches from them or by withhoulding due praise which is to withhold the good from the owner thereof It should much affright such as are guilty of this fault that our Sauiour Christ measures our loue to God by our readines to praise for the Works of God done by another Iohn 5.41 42. It is a signe that men loue not God when they loue not goodnes in others which sure they doe not if they commend it not Doct. 5. Weldoing ought to be esteemed whersoeuer it is found in a subiect as well as a Prince in a seruant as well as a Master in all estates and conditions of men For God doth so as may appear Ephes. 6.7 8. and grace and goodnes is alike precious wheresoeuer it is in the like degree which serues to rebuke that secret corruption in the natures of men that are apt to obserue and praise good things in greater persons but withhold the incouragement is due to other men onely because they are poore and because they are worser Iames 2.1 2 3. You may now by this doctrine try whether they be good themselues For it is a signe of goodnes to obserue and loue goodnes wheresoeuer he seeth it in a seruant as well as in a frend and in a poore Christian as well as a rich Doct. 6. It may bee yet further obserued that if men would bee praysed they must doe well praise is onely due to weldoing Rom. 2.10 2. Tim. 2.20 21 1. Thes. 4.4 Rom. 13.5 And therefore it is a poore praise that men raise to thēselues for other things all that fame which is raised for any thing but weldoing is externall vain and therefore they are greatly deceiued that rest in the report that is raysed from their wit or beauty or birth or preferment or sumptuous buildings or the like Those may cause a great fame but onely well-doing can cause a good fame Secondly it shewes that hypocrites that haue gotten reputation onely because they are thought to bee good haue but built in the sands For when in time it shall appear that their owne works doe not praise them they shall find that the praise of men will not last It is not saying well that works a durable good name but doing wel It is but complementing at the best to professe and promise great care of practice and praising and yet bee barren and vnfruitfull Vse 3. Thirdly this shewes the great corruption of their nature that so vnquietly seek after praise and complain how much they be neglected and yet their own consciences know how idle and vnprofitable they are and which is worse that they not onely doe not well but manifestly doe euill and sin daily in pride and enuy in passion and wilfulnes or other open transgressions This thirst after respect aboue others is a signe of a great strength of hypocrisy when they are more desirous to be thought good then indeed to be so and more carefull of the praise of men then of God Fourthly they sinne shamefully that praise the wicked and iustify him that God condemneth but Salomon hath set a note vpon those persons that they are naught themselues For hee saith that they that break the law praise the wicked Prou. 28.4 and 24 25. Psal. 10.3 Fiftly they are yet worse that glory in their shame that seek praise for the excesse of wickednes committed by them either against God or men as they doe that would bee commended for their cost bestowed on Idols or for their worshipping of Saints or Angels or for their reuenges and wrongs done to men or for their mightinesse to hold out in drinking wine or for their filthy acts of any kinde or for their excesses in strange apparell or for the raysing of themselues by vnlawfull meanes or for their deliciousnes in their fare or the like As those glory in their shame so their end is damnation Phil. 3.18 Lastly this doctrine should beget in men a great desire to liue profitably and to doe good and in a speciall manner to apply themselues to such works as are most praise-worthy Quest. Heere then ariseth a question What things in particular doe most aduantage a mans iust praises Ans. The answer is that there are diuers things will make a man to bee much praised as First to honour God hee hath promised to honour those that honour him Prou. 8.17 Now to honour God is to seek his Kingdom first and to confesse his name before men though it bee in euill times Secondly humility and a lowely carriage with meekenes For the humble shall bee exalted and the proud brought low Luke 1.14 20. Thirdly mercy to the poore This made the Macedonians famous in the Churches especially to shew it liberally and readily 2. Cor. 8. Fourthly diligence and exact carefulnes to discharge the labours of our particular calling with all faithfulnes this made the good woman famous mentioned Prou. 31.27 28 29 30 31. especially if wisdome and prouidence bee ioyned with diligence Fiftly to liue in peace and stand to bee quiet and meddle with our owne busines and to be a peace-maker winnes a great deal of praise 1. Thes. 4.11 Math. 5.9 Sixtly to bee exactly iust in mens dealings and true in his words and contracts this wil make men abound with blessings The word is praises as it is in other places translated Prou. 28.20 Seuenthly to bee courteous is to bee amiable so as it bee done without affectation and not directed for thy owne ends and not done with dissimulation Eightthly to doe good to our enemies to bee not onely ready to forgiue but to pray for them forbeare to wrong when it might be executed and to shew all willingnes to ouercome their euill with goodnes Rom. 12.20 21. Ninthly a care in all things strictly to submit our selues to the iust Laws of men auoiding transgression for conscience sake as the coherence in this place shewes And thus of the sixt doctrine Doct. 7. It may yet further bee obserued from hence that God doth require Magistrates in a speciall manner to looke vnto it that they doe all they can to praise and incourage Godly men and such as do good in the countries where they liue Rom. 13.5 This is the end of their calling Iob 29.25 This wil proue heauy one day for those prophane Magistrates that in the places of their abode disgrace men more then such as are godly and countenance none more then such as are most dissolute and lewd of life The iudgements of the Lord wil be terrible against these vnrighteous men Lastly the Antithesis is heere to be noted For when hee saith that such as doe well should be praised he doth not say
protection of God to fall to trust vpon outward things Thus it was madnes in Dauid after so many trials of Gods power for him to stand about to number the people and to rest vpon the strength multitude of his subiects 2. Sam. 24.10 9. To be slow of heart to beleeue and treasure vp the promises of God and the proofes of Scripture that should comfort vs and warrant the truth of our saluation in Christ Luke 24.25 10. To speake proudly or wickedly and with prouocation to others especially to wicked men or if they themselues be wicked men Pro. 30.32 33 11. All dotages about earthly things are in a great degree madnes For godly men that are heirs of the promises and of the Kingdom of heauen to yeeld themselues ouer to the inticements and lusts after worldly things is maruelous folly and madnes especially in them who haue tasted knowne better things to neglect their glory which is their soules for so Dauid calleth his soule Psal. 30. vlt. and to serue the sensuall desires of their flesh is miserable folly 12. All sinfull courses are foolish courses and to deale sinfully is to deale madly Psal. 69.5 The last vse of this doctrine may bee to shew the vanity and insufficiency of all humane wit and learning and morall indowments in comparison of heauenly and spirituall knowledge and vnderstanding For if all vnregenerate men be foolish men then it will follow that a man may be a great wise man in this world and indued with all the ornaments of humane learning c. and yet at the same time in Gods sight bee accounted but as a naturall foole or a mad man in respect of his want of the true wisdome from aboue to discerne things that are excellent that is spirituall things Thus of the fourth doctrine Doct. 5. It is a hard task to ouercome and cure ignorance Ignorant men especially those that are bent against godlines are wonderfully vnteachable God himselfe is faine heere to deuise a strange way to silence them Salomon obserued that these men are wiser then any man that can giue a reason And if a foole be brayed in a morter yet his folly will not depart from him and a reproofe will enter more into a wise man then 100. stripes into a foole yea it is heere to be noted that it is hard to silence them from their reproches and follies The reasons are First because it is naturall to them to bee hatefull and hating others and it is a hard task to ouercome a naturall disposition in man Titus 3.3 Secondly because the vnregenerate minde of man is full of obiections and the diuell suffers many heads of purpose he prompts them and supplies them with cauils Thirdly because many with-hold the truth in vnrighteousnes they doe willingly misprison the truth they desire not information they loue darknes and lies and therefore are loth to haue what might satisfie them and resist the power of the truth and willingly striue to neglect doctrine in publike and Apologies in priuate Fourthly because they incourage one another in an euill way they obserue that the great men of the world and many that are in reputation for wisdome and learning are scorners as well as they yea it mightily confirmes them to heare many times in the very pulpits showres of reproches which ambitious and malicious temporizers powr out to strengthen the hands of the wicked and discourage the hearts of the righteous they think they may reuile securely because they heare that way euerie-where euill spoken of that cause and language is the cause and language of the multitude Fiftly because many ignorant persons when they are confuted yet are so foolish that they will willfully persist in their obiections vpon this pretence that though they cannot reply against the answer yet they think if such and such were there that haue more experience and learning they would confirme and make good what they say Sixtly because malice hath no eares they hate the truth and godly men and therefore are vtterly vnwilling to abate any thing of the disgraces of the truth or godly persons If it be not as they say yet their malice would faine haue it so and if it may disgrace the godly they care not whether it be true or no. Seuenthly because many times God giues them ouer to such a reprobate sence that through custome and euill thoughts and euill surmizes they think verily they doe not much amisse to oppose and hate such persons This was the case of such as reuiled and persecuted the Apostles they thought they did God good seruice as Christ prophesied of them The vses of this doctrine follow Vses First therefore we should not wonder if we see this daily come to pass that men of all sorts should reproch the good way of God so vniustly so foolishly so pertinaciously Secondly it shewes that godly men had neede to be circumspect and to watch their words and works with all exactnes and that they which will confute ignorant men must striue to bee very able and throughly furnished with wisdome of words and abundance of good works Thirdly it shewes that ignorant persons are in a lamentable case that are so in wrapped in the snares and cords of their owne folly that so willingly and wilfully runne towards the gates of death ruine that are so hardly cured of this spirituall blindenes Fourthly it imports that sturdy self-will'd peruerse Christians that cannot bee diuerted or aduised are to be reckoned in the rank of these fooles what shew soeuer they make of a better estate Fiftly it doth comfortably import that when one is teachable and hates reproching and will do or say nothing against the truth and is not pleased with his ignorance but iudgeth himselfe for it and vseth the meanes to get the knowledge and loue of the truth that such a person is escaped from the congregation of these fooles and is in some measure inlightened with true wisdome from aboue Sixtly it may warne all that loue their owne soules hereafter to take heede and with care to auoide wilfulnes and selfe-conceitednes Let men take heed they be not wise in themselues but striue to frame thēselues to be true workers of wisdom and withall to take heed of a multitude of words he that cannot be silent cannot be wise or godly And thus of the first doctrine Doct. 6. Sixtly wee may heere note that well-doing is the best way to confute wicked and vnreasonable men A sound and fruitfull life is the likeliest and surest way to still them if any thing will doe it it is the best way for diuers reasons 1. Because we see heere it is a course of Gods chusing and he saith it will euen muzzle them and binde vp their mouthes and hee will giue successe to the obedience of his owne commandements 2. Because by a conuersation full of good works we doe not onely confute them our selues but we make others able to answere
impenitent sinners shall not bee spared or pitied of God Did not God spare his owne Sonne that neuer offended in all his life and shall hee spare them that neuer left offending of him Oh what madnes hath besotted men so as with stubborn wilfulnesse still to trust vpon an vnknowne mercy in God yea such a mercy as God could neuer conceiue in the case of his Sonne that was not to him as they are in any respect Were these men but throughly beaten from this sinfull plea of mercy in God they would repent of their sinnes in time and seeke true mercy from God which neuer is withheld from penitent sinners Lastly Did our Sauiour Christ suffer so patiently such extreme things that neuer deserued any euill in himself What a shame is it for vs to be so vnquiet and deiected or so froward or so vnsettled when any crosses or affliction fall vpon vs who yet haue deserued at Gods hands to suffer a thousand times more and worse things then those that doe befall vs In his mouth was found no guile Wee read in the Scripture of guile in the spirit when wee haue false hearts and guile in the hands by false weights and ballances and guile in the mouth in deceitfull words Guile in words is committed many waies First by lying when men speake what they thinke not Secondly by flattering when men praise others after a corrupt manner or for corrupt ends Thirdly by backbiting when men censure others behind their backs of malice or whisper euill against others Psal. 41.7 Fourthly by wresting the words of others to their hurt Psal. 56.11 and 52.1 2. Fiftly by withholding the iust praises of others or Apologie Sixtly by fearfulnes in euill times when men will not stand for the truth or speake against their consciences Seuenthly by disgracefull iests Ephes. 5.4 Eightthly by telling the truth of malice 1. Sam. 22.9 10. Ninthly by boasting of a false gift Pro. 27.1 Tenthly by hypocrisy and dissimulation and that diuers waies as 1. When men speake faire to mens faces but reproach them behind their backs or flatter them meerely to catch them and intangle them in their talke as the Pharises often tempted Christ. 2. That reproueth sinne in others and yet commits it himselfe Rom. 2.19 3. That colours sinne vnder pretence of Religion Marke 12.40 4. That professeth Religion in words and yet denieth it in his heart 5. That hideth his sinne by deniall or excuses to auoid shame and punishment 6. That giues good words to men in affliction but relieues them not 1 Ioh. 3.17 18. None of these nor any other waies of guile were found in Christ though they called him a deceiuer and sought all occasions against him Thus of the sense the doctrines follow Doct. 1. Guile in words is a vice that wonderfully dishonours a man It was a fault would giue great aduantage to the enemies of the truth As it is a sinne which is in a speciall manner hatefull to God Psal. 5.7 so it is shamefull amongst men and therefore as any man would enioy good daies let him refraine his tongue from euill and his lips that they speake no guile Psal. 34.13 Doct. 2. When hee saith that They found no guile in his mouth it importes that they sought it And so wee learne that the godly are so hated of the wicked that they seeke occasion against them when they see not or heare not of any faults in them they search and inquire and lie in waite to see if they can catch their foot-slippings at any time yea they mark their words to see whether they can finde any falshood or hurt in them And therefore Christians should watch themselues and their words the more carefully and striue so much the more to shew themselues plaine men in their words and dealing that they may speake what they think at all times Doct. 3. The third doctrine which falls in this text is that in Christ was found no guile he could neuer bee taken in the sinne of flattering lying coozening backbiting or any dissimulation or hypocriticall or deceitfull speeches and therefore the vse may bee Vse 1. First to shew the fearefull estate of such as vse lying and deceit and hypocriticall courses in the dealings with men in their trades or other occasions of life There was no guile in Christ and therefore it is probable they are not true Christians because they are not heerein made like vnto Christ yea deceit and guile is made a signe of a wicked man Psal. 36.1 3. And therefore such as are giuen to the sins of deceit and hypocriticall dealing are in a miserable case especially such as couer their deceit with smooth words Ier. 9.8 Pro. 26.24 c. 2. And such as make a trade of it giue their tongues to euill and frame deceit and binde their tongues to lies and teach their tongues to speak euill lies Iere. 9.5 3. And such as wil deceiue their neighbours their brethren or such as are harmelesse Ierem. 9.5 Psalm 35.20 Vse 2. Againe this pattern in Christ may comfort the plaine-dealing and plaine-meaning man and plaine-speaking Christian that hath no tricks methods and subtilty in his words or carriage but is a plaine man like Iacob this is made a signe of a godly man Zeph. 3.13 of a happy man Psal. 15.2 of a true Israelite Iohn 1.47 Being reuiled Hitherto hath beene shewed that Christ suffered without sinne now the Apostle shewes that hee suffered without reuiling or threatning which praise is increased in this that hee reuiled not when hee was reuiled nor threatned at the very time when hee suffered extreme iniuries Reuiling is a sinne condemned in the sixt commandement and is committed by bitter and disgracefull words against any other without desire of doing good And so men reuile when they disgrace others by false accusations as when they called Christ a deceiuer and said hee had a diuell or was a glutton or an enemy to Caesar or a blasphemer or the like Againe It is reuiling when the very tearmes vsed are base ignominious if they be vsed onely out of passion as to call men made after the image of God by the names of beasts or the like Againe when wee vpbraid others with such deformities or infirmities as God hath laid vpon them as to mock a man for his deafenes or lameness or ill sight or the like Leu. 19.14 Besides whē men reproch others with such words for any thing they faile in as expresse more disgrace then the fault deserues as for some mistaking to call a man foole Math. 5. yea it is reuiling when the faults of others are charged vpon them without a calling or desire of their amendment And so it is reuiling to vpbraid any with the sins they haue repented of And thus what reuiling is Doct. 1. Reuiling is a hatefull sinne That appeares from hence that it is accounted a great suffring to suffer reuiling And our Sauiour accounts it murther
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