deliverance it is with us according to our faith Faith makes us whole faith delivers us as soone as we can get our hearts to trust upon God the Crosse is gone the Lord staied but till we would beleeve in him with all our hearts Now is this so doth God stand so much upon our faith in affliction How is it then that wee doe not beleeve Oh unbeliefe unbeliefe is ever worse than the crosse it selfe There is nothing the tempter would rather deceive us of then our faith Oh how is the heart of man turned away from true faith there are a great number of us as it were â—eprobates concerning the faith we are of no judgement wee are altogether blockish in this point of beleeving in God But in the second place let this doctrine perswade with us when wee feele impatiency or any other perturbation rising in us to check our selves and say to â—ur own soules where is my faith now and with the poore man in the Gospell let us run to Christ with teares in our eyes crying and saying I beleeve Lord help my unbeliefe and with the Disciples let us still pray Lord increase my faith Yea thirdly since the Lord accounts so much of our faith wee should strive after perfection even to get a strong faith and to shew our selves unmoveable in affliction and to this end wee should be much in the Apostles prayer that God would so fulfill the Counsell of his owne will that hee would be pleased to fulfill the work of our faith with power But some one may say what is it in affliction to shew our faith or what must we doe to approve our selves to God that we doe beleeve He that would approve his faith in affliction must doe foure things 1. First if he be conscious to himself of any evill that he hath too much favoured hee must speedily repent and give glory to God and make his peace with God Dan. 12.10 2. Secondly he must be sure he hold fast his assurance so as he call not the love of God into question For as the Lord will still owne his people in all their adversities saying they are his people so must they still stick to this the Lord is my God This is to beleeve to hold fast this assurance whatsoever befall us Zach 13. ult 3. Thirdly hee must be sure to lose no ground either in the affections of godlinesse or in the confession or profession of the truth No affliction must abate his love to godlinesse or the Word or Gods children nor hinder his free profession of the truth 4. Fourthly hee must commit his way to God and rely himselfe and all his aâ—tions upon God putting his trust upon Gods promises and goodnesse Psal. 37. Phil. 4.6 But especially the praises of faith in affliction will be greatly enlarged if we can adde these things following 1. First if wee can trust upon 〈…〉 â—â—mmit ouâ— waies unto him resting upon his promise though we see no meanes to accomplish it Rom. 4. 2. If patience may have her perfect worke so as we could goe through afflictions with that firme unmoveablenesse that we would resist all perturbations and that in all sorts of trials 3. If we would beleeve though God himselfe did seeme to withdraw or to neglect us This was the great faith of the woman of Canaan 4. If we can hold out without hasting to use any ill meanes or unlawfull courses to deliver our selves Esay 28.16 5. Fiftly if wee can in affliction be wise to sobriety resting contented though God doe not discover the reason of his proceedings with us Rom. 12.3 6. Sixtly if wee can preserve a tender sense of our owne vilenesse being glad of smaller favours rejoicing when God is pleased to give us but a little help thankfully acknowledging any degree of succour not seeking great things for our selves But might some one say What should move us thus in affliction to rely upon God and to approve our faith in him Seven things should perswade us to trust upon God in all adversity 1. First Gods promise Heb. 13.4 Psal. 50.15 Iob 34.23 Esay 30.18 20. Psal. 94.12 13 14. Psal. 97.11 Psal. 125.3 Psal. 126.5 6. and it is certaine we may trust God upon those promises For Gods words are pure and sure words and have been tryed in the fire seven times 2. Secondly the liberty of asking what wee will of God Wee have reason to beleeve in him when wee are sure to have whatsoever wee aske of him 3. The consideration of Gods unchangeable counsell and decree wee are appointed unto all our afflictions 1 Thes. 3.2 3. 4. Fourthly the example of all the worthies of God as a cloud of witnesses should perswade us with faith and patience to run the race of godlinesse set before us For these all lived by faith Heb. 12.1 Their afflictions were as great as ours and they rested upon God and were not disappointed therefore we should be followers of them Heb. 6.12 5. Fiftly the speedinesse of our help and succour For yet a little while and he that shall come will come and will not tarry and therefore the just should live by faith their tentations shall not last long 6 Sixtly our owne experience Did we ever lose by resting upon God Was he not a help in trouble ever ready to be found Can wee say that wee ever beleeved in God and were ashamed of it afterwards Or can wee tell the time that by our care wee could ever adde one cubit to our stature Matth. 6. Rom. 9.33 7 Seventhly the recompence of reward proposed to them that will glorifie God by beleeving in him He will be made marvellous in them that beleeve 2 Thess. 1.11 A crowne of life is prepared for them that by faith and patience prove their love to God in enduring tentations Iam. 1.12 Lastly in that the Lord stands so much upon faith in the time of tryall it may serve for singular comfort unto us if the Lord be pleased so to leade us through afflictions that our faith hath proved unmoveable unto the end This is in a manner all that God would have of us certainly he is happy in whom Christ may finde faith when he comes to try him in the furnace of tribulation Thus of the effect of tentations as is briefly propounded in these first words of the Verse Now followes the amplification of it and that first by comparison with gold More precious than gold These words more precious then gold may be referred eyther to the persons of Gods children tryed or to affliction by which they are tryed or to faith that was tryed For the first it is most certaine that Gods servants are most precious in his sight He esteemes them more then all treasures They are his portion and inheritance He bought them at a high price and accounts of them at a wonderfull high rate They are his peculiar people and his jewels
For I meddle not with Pagans or Antichristians 1. The first is of Christians in name such as are so onely in appearance or profession or the account of man 2. The second is Christians in signe that is such as are so onely by baptisme that have onely received the outward badge of Christianity 3. The third iâ— such as are so indeed and such onely are they that beleeve in God and that by a lively saith in Christ Jesus 2. Doctrine iâ— that every one that doth beleeve is redeemed Iohn 3.16 Heb. 10.39 The Use is First for comfort to the abject God accepts not persons it matters not what money meanes clothes dyet thou hast onely if thou beleevest be of good comfort Ob. The devils beleeve and yet are not happy Sol. They beleeve that Christ is but they beleeve not in Christ they trust not in him or they beleeve that he is their Judge but not their Saviour Ob. But divers in Iob. 2. beleeved and yet Christ trusted them not Sol. They beleeved his doctrine but they trusted not on his merits they had historicall but not justifying faith Ob. But those that received the word with joy beleeved and yet fell away Mat. 13. Sol. They had a temporary faith but not a saving faith they could neversuffer for his sake nor were they ever new creatures to desire to be rid of all sinne nor did that joy arise from a particular application The second Use is not to have the glorious faith of Christ in respect of persons Iam. 2.1 2. c. Thus of the generall Now in particular concerning faith five things may be here noted 1. The subject of faith viz. you that are begotten againe 2. The object of faith viz. God 3. The nature of faith viz. to beleeve in God 4. The cause of faith viz. Christ by him you beleeve c. 5. The time of the exercise of faith Doe beleeve For the first when he saith for you he meaneth such as he had described before verse 3. so that the doctrine is that faith is seated onely in the hearts of regenerate men onely in the godly It is called the faith of Gods Elect. Tit. 1.1 and their hearts are purified thaâ— have faith Act. 15.9 they are turned from darknesse to light Act. 26.28 1. This doctrine shewes us a way how to try our faith whether we have faith or no namely by the tryall of our regeneration as 1. If our hearts be purified Act. 5.9 that is if wee have been humbled for secret and inward sinnes so as the filthinesse of them is abated and washed away 2. If we have overcome the respect of profits and pleasures of the world so as we can use them as if we used them not 1 Ioh. 5.4 3. If we love our kindred in grace best Gal. 5.6 1 Ioh. 3.14 4. If we find the new gifts of the spirit for faith alwaies dwelleth amongst them Gal. 5.22 2. This doctrine shewes againe the true Christians prerogative God hath dealt better with him then with other men It is no matter if God have not given them so much money or meanes or credit or health as they it is enough God have given them faith 3. It should awaken wicked men in the midst of all their pleasures and riches if they misse faith it should tame their jollity if they consider that they must perish for all those things what hope or comfort can they have when God shall take away their soules Ob. But might some of these say It seems the Lord puts a difference and shuts out men from faith and keeps them without it Sol. 1. The condemnation of the unbeleeuer is of himselfe Iohn 3.20 2. The Lord commands all to beleeve even every creature Mar. 16. 1 Ioh. 3.23 3 He sends the Word to offer grace to all the proclamation is generall and no man excepted that hath desires after God Esay 55.1 4. We see of every condition of men God retaines some to mercy and that shews he takes no pleasure in thy death and that he would have all men be saved Yea 5. the Lord doth beseech men to be reconciled 2 Cor. 5.20 For the second The object of faith is God God is the object of faith not generally in his nature but particularly in his mercies and promises of grace in his word of truth the Goâ—pell When I say God is the object of faith I meane hee is that which faith both looks upon 〈◊〉 relies upon Faith is alive when it beholds Gods face in Christ. It thinkes of God it admires God it longs for God it trusts onely upon God it carries us unto God it is imployed for God it is contented with God it desires no more but God Ob. But what reason hath man to beleeve in God For God is terrible in his nature he abhors sinne and revengeth it with all severity it is hee that will judge men for sinne yea it is hee that woundeth the very particular sinner c. Sol. Yet faith carries men unto God because of his own commandement that men should beleeve because of the gracious promises he hath made to beleevers because of the experience of as miserable sinners as he have beleeved and were not disappointed because faith stils Gods displeasure and makes the Lord put on the bowels of tender kindnesse yea here appeares the wonder of faith that though it know that it is Gods own hand that fighteth against sinne yet it will run onely to God to heale them againe Hosea 6.1 Ob. But must we not beleeve in Christ as well as in God Sol. If by this title of God wee understand the essence of God then CHRIST is included for wee beleeve in the promises of the whole Trinity and so in Christ who is the second person But if by God wee meane the first person in the Trinity and the holy Ghost then it is spoken to our capacitie the more fitly to expresse the meanes of our reconciliation which is by the mediation of Christ the middle person of the Trinity so that the word God doth not exclude Christ from being the object of our faith with the Father but it includes that Christ is more then the object for he is a meanes of our acceptance with the Father c. The Use is twofold 1. Here againe we may take occasion to try our faith If thy faith be a true faith thou maist know it by the object of it if it set thy thoughts and affections on God if thou canst say as David Psal. 73.25 then certainly thou hast faith and so contrariwise 2. Is God the object of faith then be of good comfort hee will never deny his promise Tit. 1.2 Hee is able to keepe what thou committest to him 2 Tim. 1.12 He is an Ocean able every way to fill thee with all sufficiency and happinesse The third thing followes viz. the nature of faith which is to beleeve in God To beleeve is more then to understand
〈◊〉 〈◊〉 There is much adoe about the word here rendred Contained among Interpreters The word sounds actively in the Originall as if it were rendred doth containe or hee containeth But the Translators and many Interpreters think the active is put for the passive He containeth for It is contained If we read it actively then the Name of God must be supplied thus He that is God contained it â—n Scripture noting that as a singular treasure God hath placed this Testimony in Scripture concerning Christ and faith in him and sure it is a great treasure that wee may have places in the sure Word of God that so plainly testifie of Christ and our happinesse in him wee should take great notice of them and be much thankfull to God for giving us such sentences so briefly and yet so plainly and fully to informe us Some supply the name of Christ and so they say Christ containeth that Is excelleth as the word may signifie Hee is had fully and excellently in Scripture and in particular in this testimonie of Scripture The word rendred Contained signifies sometimes barely to be had sometimes to be possessed as Luke 5.9 They were possessed with feare And so wee possesse a great treasure in Scripture when wee have such Testimonies as these There is a Nowne derived of this Verbe which is thought by the exactest Divines to meane a speciall Section or portion and when it is applied to a place in Scripture it signifies such a Scripture as is divided from the rest as a principall matter either to be meditated of or expounded Such was that speciall portion of Scripture which the Ennuch had to meditate of and Philip expounded to him Acts 8.32 where the word is used And so whether the word be used actively or passively it commends unto us this place of Scripture and withall shewes us a way how to enrich our selves namely by singling out such choise places throughout the Scripture as may most fittingly furnish our thoughts for meditation in the maine matters of Religion We may here note what cause we have of thankfulnesse to God for the helps we have in teaching seeing we have the Chapter and verse quoted to us which they had not in the Primitive Church and withall wee may observe that one may have the profit of the Scriptures though he cannot quote Chapter and verse And thus of the second thing concerning this testimony Thirdly the third followes which is the matter testified which concernes either the giving of Christ or the safety of the Christian in beleeving in him In the words that describe the giving of Christ observe First The wonder of it in the word Behold Secondly The Author of it God I lay or put Thirdly The manner of it He laid him downe as the stone of a foundation in a building Fourthly The place where In Sion noting that this gift of Christ belongs onely to the Church Fifthly What Christ was unto the Church viz. a chiefe corner stone elect and precious Behold This word is used in Scripture sometimes to note a thing that is usually knowne or ought to be knowne so David saith Behold I was conceived in sinne Psalm 51. Sometimes to note that some great wonder is spoken of and must be much attended In this place it may note both For it is certaine that the testimonies of Scriptures concerning Christ ought to be familiarly knowne of us and this as an especiall one But I rather think it is used to note the wonder of the worke here mentioned and so the word may import divers things unto us First It was a mervailous worke that God should give us his owne Sonne to be our Saviour and the fountaine of life to us Hence it is that we may observe throughout the Scripture that God doth set this note of attention and respect both upon the generall and upon many particulars that concerne Christ as it were by the Word to pull us by the eares to make us attend or to give us a signe when wee should specially listen Thus God brings out Christ to the Church and tells how he loves him and hath resolved upon it by him to save both Iewes and Gentiles and wills 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 he makes a proclamation all the world over that hee hath appointed a Saviour unto Sion Thus he would have us wonder at the service 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 be borne of a Virgin Math. 1.21 and at the Wisemen led by a starre out of the East Math. 2.1 9. and at the opening of the heavens when the voice came downe to testifie that Christ was the beloved Sonne of God in whom hee was well pleased Math. 3.16 17. and at the service which the Angels did him and at his wonderfull abasement for our sakes Math. 21.5 and especially that hee should sacrifice his owne body for our sinnes 1 Iohn 1.29 Heb. 10.7 and that hee is alive from the dead and liveth for ever Revel 1.18 and that hee hath opened the secret booke of Gods counsell and made it knowne to the world Revel 5.5 and that after such hard times under the raign of Antichrist he should recollect such troops of Gospellers as stood with him on Mount Sion Revel 14.1 It were too long to number up more particulars Onely thus much wee should learne that the doctrine of Christ is to be received with great affection attention and admiration Secondly This word strikes us like a dart to the heart for it imports that naturally we are extreamely carelesse and stupid in this great doctrine concerning Christ and faith in us For when God calls for attention it implies that we are mervailous slowe of heart to understand or with affection to receive the doctrine Let the use of all be then to strive with our owne hearts and to awake from this heavinesse and sleepinesse and with all our soules to praise God with endlesse admiration of his goodnesse to us in giving us his Sonne Thus of the wonder of it 2. The Author of it followes I lay or put God would have us to take speciall notice of it that it is hee that was the Author of this glorious worke Hee is the vvork-master the chiefe master-builder It is Gods vvorke and the knowledge of this may serve for divers uses For first It should direct our thankfulnesse wee should give glory to God and praise his rich grace He will not lose his thanks for Christ. Hee holds himselfe much honoured when wee praise him for so great a gift as Christ. Secondly It should much strengthen our faith and make us beleeve the love of God and his willingnesse to be reconciled He is the party offended and if he were hard to be pleased hee would never have sought
doctrines as this In the words of this verse then two things are to bee noted first the kinds of punishments inflicted upon the body of unbeleevers secondly the causes of it The kindes are two first God will deliver them up to scandall and then to despaire to scandall as Christ is a stone of stumbling to despaire as Christ is a rocke of offence These words are taken out of the Prophet Esay chap. 8. where the Lord intends by them to denounce the reprobation of the Jewes as some thinke or rather foretels the spirituall judgements which shall be inflicted upon them The Apostle in this place applies the words to the unbeleevers of his time among whom the obstinate Jewes were chiefe to shew that as the other Scripture was comfortable to the godly so were there places that did threaten the wicked and that as the former place did prove Christ a stone of foundation for the godly so this did shew that Christ was a stone in another sense to the wicked Christ is a stone of triall to all men in the Church because the doctrine of Christ tries men whether they bee elected or rejected good or bad so Esay 28.16 Againe Christ is a precious stone to the beleever and thirdly here a stone of stumbling to the unbeleevers Now that we may know what offence or scandall is we may be helped by the Etymologie of the originall words For scandall in the originall is either derived of a word that signifies to halt or else it noteth any thing that lieth in a mans way a stone or a piece of wood against which hee that runneth stumbleth so hurteth or hindreth himselfe It most properly signifieth rest or a certain crooked piece with a baite upon it in instruments by which mice or wolves or foxes are taken and thence the Church translated the name of scandall to note the snares by which men are catched as beasts are in grins and baites so the word it seemes is used So then a scandall is any thing which causeth or occasioneth offences by which a man is made to halt or is brought into a snare or made to stand still or fall in matter of religion or salvation And so the sorcerers were a stumbling blocke to Pharaoh and the false prophets to Ahab and the lying signes of Antichrist to such as love not the truth Now all scandall may be thus divided Scandall is either active or passive that is given or taken Scandall given is when the authour of the action is likewise the cause of the hurt that comes by it Thus Elias sonnes were scandalous thus David by his grievous sinnes gave offence 1 Sam. 2.17 2 Sam. 18.22 c. and thus Scandall is given either by evill doctrine first whether hereticall secondly or superstiâ—ious or else by wickednesse of life or by wilfull abuse of Christian liberty Offence taken is either from our selves or from others A man may be an offence a stumbling blocke to himselfe by dallying with some speciall beloved corruption of which our Saviour Christ saith If thine eye offend thee pull it out or thy hand or thy foot c. Matth. 3.29 Scandall taken from others is either that they call humane or that they call diabolicall Scandall taken which they call humane may either bee found in godly men or wicked men godly Christians that are weake may be offended or hindred in religion divers wayes as either by reason of the persecution and oppression of the godly or by the heresies or dissentions of men in the Church or by the flourishing estate and prosperity of the wicked as also by the liberty some of the godly take in things indifferent for the advancing of the Gospel in case of necessity As when Paul for the gaining of the Gentiles neglected Moses Law This was an offence to many beleeving Jewes contra c. Wicked men also take offence as here in this text is manifest Now the offence which they call diabolicall is that when men wilfully and perversly will provoke themselves to sinne freely because of the examples of the vices of godly men as when the drunkennesse of Noah the incest of Lot the adultery and murther of David the perjury of Peter or the like is alledged to maintaine themselves in a liberty of sinning It is the scandall of wicked men which is here meant Now wicked men make themselves miserable in this case of scandall both wayes By giving offence and by taking offence By giving offence and so Christ curseth them for offending his little ones Mat. 18. Wicked men offend them either by the subtilty of false and corrupt doctrine or by provocation and inticement or by evill example or by discouraging them with reproaches threats or oppositions or the like but this kind of offence is not meant here It is offence taken which is noted here as a grievous curse upon them and amongst offences taken this is their misery that they gather offence from what should have been the cause of their holinesse and happinesse even from Christ. Might some one say What should men be offended at in Christ The Jewes were offended First at the vilenesse of his person or his meane condition Secondly at the poverty and simplicity of his Disciples Thirdly at the obscurity of his Kingdome being without wordly pompe and glory Fourthly at his conversation because he kept company with sinners Fifthly at his doctrine partly because he reproved their superstition and hypocrisie and the traditions of their fathers and partly because he taught that justification could not bee had by Moses Law but must bee sought by beleeving in him as also by other particular directions as that man must eate of his flesh that he was the Sonne of God that he was older than Abram c. lastly at his miracles for they thought he did it by some Divell Thus in our times the Papists they take offence at the newnesse of our Religion as they pretend at the freenesse of the people that professe it at the doctrine of justification by faith alone c. Thus also wicked men in the Church are offended at the small number of such as are sincere at the plainnesse of the preaching of the Gospell or such like Quest. 2. Might some one say What if wicked men be offended is that such a great misery Answ. Yes for it is many times the occasion of their ruine For wee see many men keepe these objections in their hearts till their death by which they are hardned from all care of salvation by Christ at the best it is a notable hindrance for the time it frustrates them of the Gospel and of the communion of Saints c. â—se The use may bee first for information Wee may hence see what an infectious sorceresse unbeleefe is It can make things exceeding good to prove exceeding evill to them it can make God the Word the Sacraments and Christ himselfe all good to be occasions of extreme evill to
after an estimation of this salvation for certainly it must needs be excellent that is so long in preparing But thirdly and principally we should learne to prepare for it For if God prepare it for us wee should much more prepare our selves for it yea it may be that God writes this for our instruction we heare what God doth that we might learn what to doe our selves Now if any should aske what we must doe in preparing for salvation I answer we must prepare five waies 1. By repentance for our sinnes 2. By procuring the assurance of it in the signes seales and pledges of it 3. By the labour of love endevouring with speed to dispatch Gods work even the taske that God hath set us to 4. By laying up treasures in heaven both by sending our prayers thither before and by conversing in heaven by meditation and desires 5. Lastly by speciall preparation for death waiting till the time of our changing doâ— come Thus of preparation The revelation followes To be revealed Two thingâ— are here implied and one expressed The things implyed are first that the salvation of the soule is a hid mysterie It is not yet revealed and so it is first in the doctrine of it to Pagans secondly in the assurance of it to wicked men in the Church they sit in darknesse and in the shadow of death sometimes for want of meanes but alwaies for want of faith to beleeve it in their owne case nay they see not clearly the happinesse of the elect in general for the glory of their salvation is darkned by their afflictions and disgraces in the world thirdly it is in some respects hid and not yet revealed to the faithfull For first many of the children of God want the knowledge of it which they might have through neglect either of the means of assurance or the order of life For God doth in the brightnesse of it shew his salvation to them that dispose their waies aright Secondly none of the children of God know it as it shall be and that if we respect either the instant of time when God will accomplish it or the full perfection of the glory of it 2. That it shall never be fully revealed till the last time But is it not at all revealed in this life I answer it is But then consider to whom and how and in what things It is revealed to the godly in a more particular manner for the wicked have but a generall glimpse of it It is revealed by the word which teacheth it by the spirit which sealeth it and causeth us by the word to understand our right in it and by the graces of Christ which as signs prove iâ— And for the last it is revealed three waies 1. by way of negation for in this life wee see by the word what shall not be in heaven as not sinne sorrow sicknesse death c. 2. In respect of the assurance of faith and hâ—pâ— 3. In â—â—spâ—â—t of the fâ—â—st fruits and pledges and beginnings of salvation in saving graces The doctrine expressed is that salvation shall be revealed at the last day and that three waies fiâ—st by the voice of Christ who in the last sentence shall set out the glory of Gods mercy before men and Angels describing the worth of the Kingdome of God which he hath prepared for the elect 2. God will then inlarge and perfect the understandings of the faithfull in full conceiving of the worth of eternall things 3. It shall be revealed in that it shall be enjoyed The revelation of it shall be the possession of it and this is principally meant here The Uses of this doctrine concerning the revelation of salvation are divers First it is exceeding comfortable unto Gods children and thiâ— comfort may be concluded out of this doctrine three waies First from the generall they may hence be greatly heartned that those great things which are promised shall one day be revealed They are now the sonnes of God but it doth not appeare what they shall be their miseries are revealed now but their salvation is but prepared to be revealed Secondly here is comfort in particular against slanders and reproaches and the evill censures and surmises of men and wretched imputations Their innocencie shall one day be revealed and the sinnes and secret plots of adversaries shall one day be discovered There is nothing covered that shall not then be revealed that day shall try mens works And also against all sorts of erosses might this doctrine comfort us For if we did thinke of the things that are not seene as yet they would make us hold all our afflictions light and momentary in comparison of what we expect And thirdly from the lesse to the greater they may hence deduce singular comfort For if now at some times when it is but in preparation to be revealed Gods people doe find so much comfort what shall that superabundant happinesse be when that Abyssus shall be broken up and the mines of treasure shall be discovered and possessed Here is also implyed by the contrary wonderfull terror to the wicked men they little know what shall befall them the Lord now treasures up much for them and a day will come when it shall be revealed If that anger that God in this world doth reveale from heaven by his threatnings or by his judgements be so terrible oh what shall it be in the last day they shall call for the mountains to cover them when the Lambe shall sit upon his throne to open the mysterie of their iniquity and Gods anger and it is a misery added to their misery that they cannot discerne it but for the most part die without knowledge and sinke into perdition before they be aware But especially woe shall then be to the hypocrite for his maske shall then be pulled off Thirdly this doctrine may serve for instruction and that two waies First we should be thankfull if God have in any measure revealed unto us his love and this mysterie of our salvation For there are many wise men and great men to whom in the secrets of his judgement that knowledge is denied Secondly we should with earnest expectation waiâ— for the revelation of the sons of God seeing that that is the time of glorious and unexpressible liberty And thus of the revelation of salvation In the last time These words are diversly accepted in Scripture Sometimes they note in definitely any time that is far off sometimes they note the whole space of time from Christs first comming to the second sometimes they note the later age of the world neerer the second comming of Christ sometimes it notes the time after the resurrection till the end of the judgement and so it is here Before I come to the particular consideration of these words there are divers things may be noted in
so matchlesse and perfect a rule and canon of holinesse written in the word of God to direct us 3. Having our natures by regeneration in part healed and freedome of will in part restored so as noâ— if wee be not holy it is because wee will not be holy 4. Having such mighty helps as are 1. The assistance and supply of the spirit of grace within us 2. Prayer with a promise of granting whatsoever we aske 3. Guides and spirituall Pastors to oversee and direct us 4. A cloud of witnesses even the examples of the godly of all sorts 5. Such acceptation with God if we be willing and love to be his servants Act. 10.36 But of this in the next point 4. Here is implyed how infinitely kinde God is in accepting our holy endevours if we desire to be holy in all our conversation he will account it to be holy as he is holy and yet alas it comes ten thousand degrees short of the holinesse of God yea far short of what it should be yea which is more of what it might be in us 5. The image of God is in conversation as well as nature we resemble God not onely in the renovation of our nature but in the renewed actions also so then we beare Gods image 1. In nature 2. In action or obedience Of this later here 6. A Christian should be especially carefull of his outward conversation even to shew forth the light of good works and holy carriage before men Wee should be exceeding carefull to expresse holinesse in conversing one with another There are many motives 1. We are Gods witnesses 2 Tim. 2.2 2. T is a good profession 2 Tim. 2.2 3. There are many witnesses to observe us 2 Tim. 2.2 4. Carnall men are crooked and perverse Phil. 2.16 5. A holy conversation will silence foolish men 1 Pet. 2.15 6. It will bring much glory to our heavenly Father Mat. 5. 7. It proves our justification and foretels our salvation 8. To walk upright is to walk safely Prov. 9. T is as it were to live in heaven Phil. 3.20 10. It will support us in wrongs adversity Act. 23.1.2 Cor. 1.12 11. It will shew our knowledge is not idle 2 Pet. 1.8 12. It furthers our reckoning and provides us acceptation in the day of death and judgement 2 Pet. 3.11 Rev. 14.13 7. If we would be holy as God is holy we must be holy in all conversation that is we must shew respect to all the commandements of God wee must shew a care of religion as well as vertue of godlinesse as well as honesty of mercy as well as just dealing to enemies as well as friends at home as well as abroad toward inferiors as well as superiors in prosperity as well as adversity in all companies as well as one c. Mark it in the tryall of our selves by this doctrine we may know infallibly whether wee be called or beare the image of God or no for if there be any one sinne that we will not forsake or any one commandment we are not desirous to obey it will prove all is nâ—ught in us Heb. 13.18 8. Lastly we must here further observe that if we would have comfort that we beare the image of Gods holinesse we must be carefull of the manner of our conversation as well as the matter For though these words â— all manner may note the extent unto the matter of all holinesse yet there is no evident reason why a great part of the meaning of the holy Ghost should not be restrained to the manner as the word sounds Now there are divers things in the manner of our conversation to be observed for the resembling of Gods holinesse 1. The first is godly purenesse we must in our conversation shew respect of God and godlinesse and keep our selves from the impurities of the times and watch against sin in all our waies 2 Cor. 1.12 2. The second is simplicity or holy harmlesnesse as it is opposed to fraud and fleshly wisdome and shews it selfe in a plaine and evident desire to doe what God requires though it be never so much scorned in the world 2 Cor. 11.3 1.12 3. The third is precisenesse or circumspection making conscience of lesser sins as well as greater and avoiding the appearances and occasions of evils as well as the evils themselves Eph. 5.15 4. Conversation in heaven which is so to use the world as to let our hearts still run upon God and his Kingdome directing all our actions some way to further that end Phil. 3.20 5. Meeknesse of wisdome which is shewed by lowlinesse and not being wise in our selves but doing good in a continued sense of our own vilenesse and unworthinesse to doe any service to God or man Iam. 3.13 This is called a conversation with feare 1 Pet. 3.2 ver 16. 6. Constancy Phil. 1.27 7. The affections of godlinesse or well-doing or zeale Tit. 2.14 Verse 16. Because it is written be ye holy as I am holy THE first argument no inforce the exhortation ver 13. is taken from the image of God in us and this reason is propounded in the first words of ver 14. and expounded in the two former verses and this and that two waies 1. By a description of the image of God in us ver 14 15.2 By the proofe in this verse In this proofe two things are to be observed 1. Whence the proofe is taken As it is written 2. What is alledged viz. Be ye holy as I am holy The meaning is that we stand bound to shew regard of our conformity to God in holinesse for this was long since required in the written word of God that wee should be holy as God is holy And first then concerning the Scripture from whence the proofes of doctrine are fetched Here I consider 1. Of the use of the Scriptures in generall for proofe of doctrine 2. Of the Scripture of the Old â—estament from whence this proofe is fetched For the first Proofes of doctrine are of three sorts 1. From men as they are men 2. From the senses 3. From God The first is not infallible the second is infallible in some respects the third is infallible simply for ever The testimonies of men work onely opinion as being but Arguments contengent and probable The testimonies of the senses and of God work knowledg or bring arguments necessary Hence it is that the Prophets and Christ and the Apostles in their teaching amongst the people almost never use any testimonies of men in matters of religion and when they doe it is chiefly for confutation of adversaries by their owne writers Now for the senses they are internall or externall Internall and so there is a double testimony 1. from the law of nature 2. from the conscience The externall are seeing hearing tasting c. and the argument from them is from experience The testimony of the senses is inâ—allible in some respects viz. as they are rightly
ordered and guided The testimony of God is either immediate or mediate God hath given an immediate testimony either by vision or by voice By vision either in in sleep or in a certaine extasie when men were awake thus did he reveale his will often in the Old Testament sometimes in the New aâ— to Paul By voice God testified either to particular persons as when he gave answers to the Priest as some think wearing his Ephod or else by publike voice as when from heaven he said Mat. 3. This is my welbeloved Son heare him The testimony God hath given by meanes is threefold 1. By his Sonne 2. By his servants the Prophets and Apostles by word of mouth 3. By the Scriptures and of this here Now concerning the proofe of doctrine in Scripture we must observe 1. That the testimony of God onely is authenticall 2. That a divine testimony now adaies is no where to be had but in the Scripture 3. The testimony of Scripture is sufficient for all things needfull to salvation 2 Tim. 3. 4. That we both Ministers and people should have recourse to the Scriptures for warrant for what we teach beleeve or doe For if Christ and the Apostles men priviledged from error doe yet for honors sake alledge the testimony of Scripture then much more ought we to have recourse to what is written seeing we can have no assurance that we erre not but as wee are warranted by the Word Thus of the first point Now for the second point Inasmuch as the proofes are taken out of the Old Testament it shewes the wonderfull harmony and agreement between the Scriptures of the Old and New Testament and that the Old Testament is to be acknowledged of equall authority with the New Hence it iâ— that the quotations of authorities out of the Old Testament are so frequent for there are above 260. places of the Old Testament cited in the New so as there is almost no point of doctrine needfull to salvation but the harmony of the Old Testament and the New is exprest yea hence it is that there are very few bookes of the Old Testament but they are cited in the New amongst the historicall bookes I except Iudges Ruth Ezra Nehemiah and Hester amongst the Prophets I except Obadiah and Nahum amongst the dogmaticall books I except Ecclesiastes and Canticles else proofes are taken out of all the rest and very frequent out of many of them as the Psalmes are cited 53 times Genesis 42 times Esay 46 times and so I might note of the rest Lastly from the manner of propounding this authority or testimony out of the Word we may note two things 1. The great mercy of God afforded to us in these times that have so many helps for knowledge wee see here in those daies they quoted neither Chapterâ—or â—or vâ—rse and many times not the booke and therefore we should praise God that have the Scriptures digested so easily and our doctrine confirmed with such expresse quotations 2. This shews what labour knowledg the godly then had they were so conversant in the Scriptures that they could discern of a quotation though the place were not cited And thus of the fountain from whence this proofe iâ— fetched The matter alledged followeth Be ye holy for I am holy The drift is to shew that it hath beene anciently taught unto the people of God that if they profeste themselves to be his children they must imitate his holinesse and shew themselves like unto God their heavenly Father This sentence is chiefly found in the book of Leviticus and is there often used as Lev. 11.44 19.2 20.26 21.8 From hence divers things may be observed 1. That exact holinesse hath beene anciently required This is a doctrine hath ever â—ounded in the Church that we must be holy yea so holy as wee might in some meaâ—ure be like unto God and expresse his image Exod. 19.6 Dâ—ut 26 19. 2. That holinesse of life is indispensibly required of every child of God for so this speech is used Lev. 19.2 3. That true holinesse stretcheth it selfe to the care of lesser offences as these places shew Lev. 11.44 20.26 therefore God will accept our service in lesser duties 4. That we cannot have true holinesse without some competent knowledge of the nature of God Verse 17. And if you call him Father which without respect of person judgeth according to every mans worke passe the time of your dwelling here in feare HItherto of the first reason The second reason to inforce the exhortation in the 13. verse is here taken from the consideration of Gods judgement The time must certainly come that we must appeare before the Tribunall of God receive reward or punishment according to our works and therefore it stands us upon with all care and feare to carry our selves so reservedly and holily as in that day we may have comfort and reward In the words two things may be noted 1. The proposition of the reason 2. The inference or the conclusion of it or here is the doctrine and the use of it The proposition of the doctrine is He whom we call Father or call upon as a Father shall without respect of persons judge every man according to his works The inference or use is therefore wee should passe the time of our dwelling here in feare In the proposition concerning the last judgment observe 1. who shall be the Judge viz. God the Father whom we call upon 2. How will he judge viz. without respect of persons 3. Whom hee will judge viz. every man 4. For what they shall be judged viz. according to their works In the setting downe of the first point both matter and manner are to be observed The matter is that the same God and Father who is called upon by us is the judge of the world The manner oâ— expressing it is conditionally if you call him Father The words in the originall be both waies read Some reade if you call him Father and the meaning is not of prayer but of profession if you professe God to be your Father Some reade it if you call on the Father that is if in prayer you goe unto God the Father with your requests so the Kings Translators reade it and so I think it is most agreeable to the intent of the Apostle in this place If you call on the Father Many things may be noted from these words with their coherence 1. That the heart of man is not able to beare the contempâ—ation of the last judgement nor can we with comfort any way be fitted for it â—ill we know and by practice and experience doe find that God is our Father The Use is 1. for information The reason why many are so troubled with the thought of the judgement to come is the defect of assurance of Gods love as a Father these fears shew weaknesse of faith and if they raign constantly shew there is no assurance at all 2
all thâ—ir workes but I will restraâ—e the diâ—course to the godly feare The fâ—are then here required is that reverence humility lowlinesse tendernesse modesty and carefulnesse that shâ—uld in all our wayes Thus we should feare the presence of God Psal. 16. the name of God Deut. 28 58. the Ministers of God 2 Cor. 7 5. the displeasure of God Psal. 90.11 Thus we should shew feare when wee speaâ—e of the mysteries of godlinesse 1 Pet. 3.16 thuâ— we should be affraid to offend the godly 1 Cor. 10. or be infected by the wicked or that others should ruine themselves when we might help them Iud. 23. we should feare to provoke wicked men we should feare lest we neglect the precious promises offâ—ed unto us Heb. 4.1 we should be jealous of others fearing lest they should fall fâ—oÌ„ the simplicity in Christ Jesus 2 Cor. 11.3 wee should feare the corruption of our owne nature and make conscience of the least evill 2 Cor. 7.11 wee should live in feare lest the day of Christ should come upon us before we be prepared we should also shew this feare in all our service of God Psal. 2.11 In these and many other waies we should shew our feare in our conversation The wives also should fear their husbands Eph. 5.33 and servants their masters 1 Pet. 2.18 To have our conversation in feare excludes carnall mirth and jollity and carelesnesse in our waies and unreverentnesse in our carriage towards God or amongst men This feare was eminent in Paul 1 Cor. 2.3 and this is required 2 Cor. 7.1 The Use may be 1. For great reproofe 1. Of the universall fearelesnesse that abides in all sorts of men never regarding the terror of the Lord nor thinking upon this fearefull judgement of Christ. How doe men cast off feare and dare restraine prayer and all holy duties and plunge themselves into all sorts of sins with all stupidity and carelesnesse 2. Of the great neglect of this vertue even in the godly there is not that awfull humble reverent respective carriage that should be the hearts and faces of men are every where wanting in this feare oh this conversation with feare where is it to be found almost Where is this feare in the people towards their Ministers in the wife to her husband in the servants to their masters 2. For instruction Let us from hence be informed in this duty and for hereafter never have our hearts and carriages polluted perfecting our holinesse in fear and abstaining from all filthinesse both of flesh and spirit shewing in all places a feare to offend God or dally with sin in all things mistrusting the corruption of our nature 2 Cor. 7.1 Phil. 2. Rom. 11.20 3. Such as have attained unto this feare should be wonderfull thankfull to God and carefull to preserve so excellent a grace it wins them a wonderfull deale of respect both from God and men 2 Cor. 7.15 1 Pet. 3.2 Psal. 90.11 Besiâ—es of all other these are likely to hold out Ier. 32.40 and are sure to find comfort in the day of Christ. And thus of the second reason Verse 18. Knowing that you were not redeemed with corruptible things aâ— silver and gold from your vaine conversation received by the tradition of your fathers c. THese words containe the third Argument for the inforcing of the exhortation laid downe in the 13. verse and it is taken from the consideration of our redemption by Christ wee are bought out of a miserable servitude by the bloud shedding of Jesus Christ and therefore being redeemed we ought to doe two things 1. To be carefull of the reformation of our vaine conversation 2. To place all our faith and hope in God Now because he would the more drive in the power of this Argument he layes downe divers specialties and important reasons why we should be moved with this Argument from our redemption 1. Because all the precious things in the world could never have delivered us in the beginning of ver 18. 2. Because our deliverance from our vaine conversation was one of the principall ends of our redemption and therefore if wee should not be stirred up to the care of a holy life we should be as if we had never been redeemed in the latter end of ver 18. 3. Because our redemption was effected by so matchlesse a price viz. the passion of Christ which was incâ—eased in that it was a suffering even to effusion of bloud and in that it was a suffering of a person of wonderfull parity of nature ver 19. 4. Because our redemption was a thing before the world was made ordained in Gods eternall counsell ver 20. 5. Because we that now beleeve in Christ have more honour done us in our redemption then all the Fathers in the old Church had for the manifesting of our redemption was an honour done to us that live in the times after the Law both if we respect the incarnation of Christ who was exhibited now and not before and also the publication of our deliverance by Christ already borne in the flesh in the preaching of the Gospell 6. Because the certainty of Christs victory and our purchase was in speciall manner confirmed of God and that two waies 1. By raising him from the dead to shew that no adversaries could hold him downe 2. By exalting him to so great glory in heaven which shewes he had fully pacified Gods anger and accomplished the merit of our redemption and this was done that our faith and hope might be in God ver 21. So that all these words commend unto us the Argument taken from our redemption in Christ and serve to compell us to the perfecting of our hope and the ordering of our conversation In the unfolding of this reason we may perceive that here are divers great things concerning our redemption to be intreated of as 1. What would not redeeme us viz. not corruptible things 2. From what we are redeemed viz. from our vaine conversation 3. By what price we are bought viz. the precious blood of Iesus Christ c. 4. The antiquity of this project concerning our redemption by Christ viz. before â—ver the world was 5. The time of manifesting it to the world viz. in those times 6. The persons that have profit by it viz. you that beleeve in God by him 7. The ratification of the assurance of it viz. the raising of him from the dead and his glory in heaven 8. The end of it viz. that we might have faith and hope in God Before I break open these particulars two things may be noted 1. The coherence with the former reason 2. The Apostles insinuation or communication as they call it in Rhetoricke For he doth not barely relate the Argument but to win advantage in their affection he tells them they know this doctrine concerning our redemption implying that it were a vile shame to be ignorant of the doctrine of redemption and importing that he was perswaded that they
they shew forth the vertues of Christ and resemble his holinesse of carriage 5. And hee is manifested with them in that eternall fellowship of glory in the kingdome of heaven It is the first kinde of manifestation which is here meant Now Christ was manifested for them 1. on earth 2. in heaven On earth he was manifested 1. In his incarnation when hee shewed himselfe in our nature thus was accomplished that great mysterie of godlinesse God manifested in the flesh 1 Tim. 3.16 2. In his passion for so he was that true brazen serpent Ioh. 3. 3. In his ascension shewing himself in triumph leading captivity captive and giving gifts unto men Eph. 4. In heaven he is manifested for us 1. By session 2. By intercession By session for so hee was declared wonderfully as head of the Church when being set at the right hand of God all power was given him both in heaven and earth And by intercession he daily appeareth before God for us In this manifestation Christ hath turned himselfe into all formes for us for he hath beene manifested for us as a servant to doe our work as a surety to pay our debts as a sacrifice to expiate for our sins as a treasurer to supply all our wants as a Prophet to instruct us as an Advocate to plead our cause and as a King to subdue our enemies and rule over us The points of doctrine from hence to be observed are these 1. That God may conceive a wonderfull love to his people and have a glorious plot for their good and yet not manifest it of a long time Coherence shews this The Use should be in all distresses publike or private for the Church where we live or for our owne particular to live by faith and not mistrust or murmure or limit God as if hee had forgotten the cause of his people little knowest thou the thoughts of God concerning thy good and therefore we should check our owne hearts as David did and say Why art thou so sad oh my soule c. Secondly if God once doe manifest his love to thee oh then know thy happinesse and rejoyce in thy portion how rich is that goodnesse the Lord shews thee when in prayer or the word he declareth hid and mighty things in his answers Ier. 33.3 2. When God manifests Christ he discovers his greatest treasure the utmost of all Gods benefits for Christ is unsearchable riches and â—â— is hee in whom all the nations of the earth are blessed The Use is That therefore seeing God accounts the manifesting of hiâ— Son for us to be such a matter we should hence admire and praise this goodnesse of God that sent his owne Son into the world for our sakes and nouâ— in heaven honors and heares him for our sakes and in our behalfe especially this should quicken us unto the study of that sacred knowledge of Christ and his Kingdome and we should willingly serve so mighty and divine a Saviour 3. That it is no comfort to know that Christ is manifested till wee know he is manifested for us it is ill trusting to the knowledge of Christs incarnation we must seeke by all possible prayer and supplication that he may be acknowledged as a Saviour for us 4. The knowledge of Christs manifestation for us should be a point that should move and stir affection in the heart of every beleever and therefore it is to that end in this place urged But what should I doe might some one say to shew that my heart is affected towards my Saviour in this point of his manifestation either on earth or in heaven for me We must shew our affection herein foure waies 1. By beleeving in him without any doubting seeing in respect of the obedience of the law the discharge of our debt the conquest of our enemies the advocation in our causes c. he hath so fully manifested himselfe 2. By manifesting our selves without feare or delay for his sake wee should put our selves out into the open profession of his truth with all boldnesse but yet so as wee learne by his example how to manifest our selvesâ— that is to say 1. In the fulnesse of time that is after good advise and sound deliberation too hasty profession often-times doth great hurt 2. With resolution to endure all sorts of reproaches or what else in the labour or opposition might befall us though we should be accounted as he was Esay 53. Heb. 12.3 3. With all integrity being carefull to shew forth his vertue and not to blemish our profession with any spotted conversation especially expressing our imitation of his humility and dove-like harmlesnesse and respect of Gods law and contempt of the world 4. With all constancy even unto the death that wee may receive the crowne of life 3. By manifesting our selves to be ready to do any service to his servants 4. By longing for the time of his last and full manifestation in his appearing at the last day Thus of the fift point concerning our redemption The sixt is who are redeemed viz. such as by Christ doe beleeve in God for you who by him doe beleeve in God verse 21. For you The maine doctrine is twofold 1. That beleevers onely have benefit by Christ for them was redemption intended for them Christ shed his bloud for them he was made a sacrifice for them he was manifested both by incarnation and the preaching of the Gospell and by intercession in heaven Ioh. 17.9 19. Heb. 11.6 The Use is 1. For instruction Be sure thou have faith whatsoever thou want 2 Cor. 13.5 thou perishest else for ever Ob. If I have all faith yet I may perish 1 Cor. 13.3 Sol. All faith to doe miracles not to lay hold on Christ. 2. It is all faith without love and lovest thou not Gods children 2. For consâ—â—â—ation to the godly to whom God hath given this precious faith it is to be truely rich to be rich in faith it makes the poorest begger equall with the highest Monarch Iam. 2.5 because it procures priviledges better then that of Princes it intitles them to a birth better then that of the soâ—â— of men Ioh. 1.12 13. and for honour they have favour with the Highest that can doe more for them then all the Kings of the earth Ioh. 3.16 and for alliance it makes them a kinn to all the Saints and for contentment it fills them with joy unspeakable and glorious 1 Pet. 1.9 and for victory it makes them more then conquerors Rom. â— and for riches they have all the treasures of Christ and for possessions they have an immortall inheritance especially their glory shall appeare in the day of Christ 2 Thes 1.10 3. It should quicken the godly to a care to repaire and establish themselves in the faith and to this end to pray as 2 Thes 1.11 4. It shews the miserable estate of divers men in the very visible Church There are three sorts of Christians
are immortall Sometimes it signifieth an everlasting happy being from which a man cannot fall and so the godly are immortall and so their immortality differs from that of Adam also for he was immortall that is such as might have continued happy for ever and might also not continue The first kind of immortality begins at birth the second at new birth of which he intreats here These words must be considered in their coherence and in themselves In the coherence both with the 13. verse and with the former As they depend upon the 13. verse they are a fift reason why wee should regard those three things viz. because our soules are immortall For if wee soundly consider of it it evidently followes 1. That therefore we should gird up the loines of our minds and get established our celestiall cogitations and resolutions as such as still mind an eternall being and therefore will strive against all impediments which might hold us downe 2. That therefore we should be wonderfull temperate in the use of earthly things seeing these serve not unto immortality 3. That therefore we should with all industry make sure all those evidences of hope concerning the grace to be brought unto us in the revelation of Jesus Christ. Now as these words depend upon the former verse they confirme us in the love of the brethren we should therefore love them fervently and purely because we are borne together as heires of the same hope and must live together for ever in another world Looke not upon the godly according to their birth but according to their new birth nor according to their present condition but according to the happinesse they are born to and the fellowship thou shalt have with them in another world The words of themselves intreat of immortality two waies First in respect of the fountaine Secondly in respect of the meanes of it The fountain of immortality is the new birth The meanes is set downe negatively and affirmatively Negatively it is not corruptible seed Affirmatively it is the incorruptible seed which is expounded to be by the word of God which liveth and abideth for ever Borne againe Being turned unto God by true faith and repentance A metaphoricall tearâ—e We are borne againe foure waies 1. Sacramentally by Baptisme 2. Spiritually by the Word 3. Corporally in the Resurrection 4. Eternally in our Glorification Quest. But why is our repentance likened to a new birth Answ. To distinguish true repentance from that which is false and fained for it imports five differences 1. That in true repentance there is an utter disclaiming of all happinesse in a naturall life or what doth or can belong unto it 2. That in true repentance there is a totall change in the whole nature of man He hath grace in every part a new mind and a new heart a new memory and a new conscience a new language and a new carriage both to God and man for birth is the producing of all essentiall parts of man 3. That in true repentance there is the paine of contrition a broken spirit the throwes and paines of travaile there is true godly sorrow and griefe in the birth of grace 4. That there is in true repentance a daily hunger and thirst after the sincere mild of the Word 1 Pet. 2.2 5. That in the things of Gods Kingdome there is new life and sense and feeling and motion Secondly to shew the priviledge of the penitent For it signifies he gets more by his new birth then any child in nature can doe by pleading his birth-right For if in repentance we be borne unto God then it shewes 1. That we have received power to be the sons of God Ioh. 1.2 2. That with our adoption we enjoy the priviledges of sons 1. The favour of God as a father 2. The care of God to mainâ—aâ—eus Mat. 6.33 3. The pardon of God in saving us from condemnation Rom. 8.1 4. The portion of God even the inheritance which God gives as a Father which is spoken of Rom. 8.17 Gal. 4.7 The Use should be twofold 1. That wee try ourselves carefully in the businesse of our repentance by the former signes and secondly that we comfort our selves in the priviledges of our new birth rejoycing in our portion and the favour of our heavenly Father And thus of the reason of the phrase Concerning the new birth here we have occasion to consider of 2. things 1. That it is needfull often to be remembred of the doctrine of regeneration the Apostle having spoken of it before falls upon it here againe There is great need that men should be put in mind of it often for divers respects 1. Because of the extreame necessity of it and the unspeakable danger if it be neglected Ioh. 3.5 Gal. 6.15 2 Cor. 5.17 Luke 13.5 2. Because of the dignity of it It is a second creation of as great fame and wonder as the making of the world therefore Christ is called the beginning of the creation of God Rev. 3.14 3. Because of the marveilous impediments with which men are hindred from the effectuall indevour after it such as are 1. Extremity of blindnesse A Ruler in Israel knowes not what it is unlesse it be to goe into his mothers wombe againe This is still the case of the most 2. Evill opinions about it as 1. That it needs it not God made them and therefore will save them yet as Ioh. 3.5 2. That Baptisme did it yet but a seale Rom. 4.11 3. That a civill life is it yet as Mat. 5.20 4. That the purpose of it hereafter will serve 3. Forgetfulnesse the doctrine runs out Heb. 2.1 the heart is so weak and impotent in keeping alive the sparks of resolution and remorse and desire 4. Prejudice that lieth in the minds of many in respects of the reproches lie upon such as teach it or practice it It could not be but we should be more respected in this doctrine were it not that many of you have strange opinions of us the truth of which you seeke not to be resolved in 5. A dumbe devill many have throws and give over will not propound their doubts nor seeke directions 6. The marveilous pleading of the world sinne and Sathan that they might not be cast out or forsaken especially the unspeakable methods of Sathan 7. The lethargie of the soule which appeares in such as cannot leave sinne that is hatefull hurtfull to themselves even grosse sinnes as wee see 4. Because it may be a meanes of conversion to such as are not yet converted The opening of the doctrine may open a way unto Christ into their hearts Who knowes what and when God will worke And it is certain the work is done more easily and successefully when we goe about it while the doctrine is fresh in our memories 5. Because of the excellent use of it both 1. For consolation for this doctrine comforts 1. Against the fiery darts of the devill Eph. 6. that
account it a marvellous felicity if the Lord admit us to be members of the true Church in places where Gods work prospers The Lord gives this promise in Esay to comfort them against all the miseâ—ies were outwardly to fâ—ll upon them This work should make amends for all other troubles If God build 〈◊〉 in spirituall things he gives us double for all outward crosses we should strive with our own hearts to be exceedingly affected with the happinesse of our owne condition on earth when wee know our interest in Sion we should live without feare yea everlasting joy should be upon our heads and sorrow and mourning should flee away Esay 31.10 and the rather if we consider the prerogatives of Sion above all the world besides For First the Lord dwels there It is the Palace of his residence on earth as hath been shewed before Secondly the favour of God shines there He delights in his people and joyes in all the members of Sion He rejoyceth over them with joy Zâ—ph 3. 15 16 17 Psal. 86.2 Thirdly in Sion we are loosed from our setters and bonds It is a place where the Captives goe free The Lord turnes back the captivity of his people Psal. 14.7 Fourthly in her Palaces God is known for a refuge in all distresses Psal. 48.3 There is wonderfull safety there The Lord doth mightily preserve and defend his people we are safe if wee be members of the true Church and have true grace the greatest adversaries labour in vaine and seeking see and marvell and haste away Psal. 48.11.12 They shall certainly be confounded and turned back that hate Sion Psal. 129.5 Upon every place of mount Sion shall be defence Sion is a quiet habitation God hath his yeere of recompence for the controversies of Sion and his day of vengeance Esa. 34.8 Fiftly the Law comes out of Sion and the word of the Lord from Jerusalem There we have directions for our life and for eternall life Esay 2.3 It is Gods foddering place there he gives us shepheards to feed us Ier. 3.14 Sixtly the inhabitants of Sion have all remission of sins and the healing of their infirmities as the Prophet shews in those words excellently The inhabitant thereof shall not say I am sick the people that dwell therein shall be forgiven their iniquity Esay 33.24 Seventhly all the good newes is there to be had we are naturally Athenians we love to tell and heare newes if we were spiritually so Oh! how would we rejoyce in Sion whose spirituall glory is to bring good tidings Esay 40.9 and 41.27 and 52.7 c. Eighthly If the Lord be displeased with Sion yet it is but for a moment he will returne in everlasting compassion It is a sure thing The Lord will yet have mercy upon Sion Psal. 102.14 He will againe comfort Sion and make his wildernesse like Eden his Desart like the garden of the Lord Isa. 51.3 Lastly and specially we should rejoyce in Sion because the Redeemer comes to Sion and to them that turne from their transgressions in Iacob Isay 59.20 Yea salvation onely comes out of Sion Psal. 14.7 In Sion onely hath God placed salvation for Israel his glory Esay 46. â—lt And therefore wee should labour to walk worthy of so great mercies of God and live with all contentment whatsoever our outward estate be Every poore Christian should think themselves abundantly happy What shall one answer the messengers of the nations saith the Prophet Why thus That the Lord hath founded Sion and the poore of his people shall trust in it Esay 14.32 Especially if we consider that of the Psalme that the Lord hath there commanded the blessing even life for evermore Psal. 133.3 Thuâ— it should serve for consolation Eighthly It imports and imputes also great reproof and so to two sorts of men First to the godly themselves that live not comfortably and are daily distressed with unbeleefe shall any distresses now make Sion droop The Lord takes it wonderfully unkindly that Sion said God hath forsaken me and my God hath forgotten me and pleads earnestly to prove that it was false What saies the Prophet Micah is there no King in thee why dost thou cry out Mic. 4.8 9 10 11 12 13. And the Prophet Ieremie notes it with indignation Behold saith he the voice of the cry of the daughter of my people because of them that dwell in farre countries Is not the Lord in Sion Is not her King in her Ier. 8.19 Secondly to carelesse and carnall Christians Is the Lord about so great a work as founding of Sion and forming Christ in the hearts of men Then woe to them that are at ease in Sion and can sit still and securely neglect so great salvation brought unto them Amos 6. â— A corner stone Christ is described by these words A corner stone elect and precious Hee is likened to the foundation stone in the corner of the building by which similitude divers Doctrines are imported as First that Christ is the foundation of all the building of grace and godlinesse in the Church and the onely corner stone Heb. 1.3 Ioh. 5.39 Other foundation can no man lay then that which is laid which is Jesus Christ 1 Cor. 3. which should both teach us and informe us it should teach us where to begin when we goe about the work of godlinesse and eternall life We must begin at Christ All the building of true grace must begin at Christ and our redemption in him till wee have learned Christ we have learned nothing and it should teach us also to stay our hearts in all estates upon Christ we should rest in him as the building doth upon the foundation And further it should teach us to ascribe all the praise of the grace or hope wee have received unto Christ and the support we have from him And it may informe us concerning the dotage of the Papists who make Peter the rock and foundation of the Church and yet here we have the testimony and doctrine of Peter himself to the contrary teaching us to acknowledge no other rock of foundation but Christ himselfe Secondly we here are instructed concerning the union of Jews and Gentiles in one Christ The two sides of the building meet all in the corner and are both fastned upon this one foundation of Christ crucified Thirdly it is here imported that Gods building even in these times of the Gospell is not finished nor will be in this life till all the elect be called He is for the most part imploied in laying the foundation and fastning tho Elect as they rise in their severall ages as lively stones upon this living stone But the work will not be finished till we be setled in that Building made without hands in heaven Fourthly hence we may gather a testimony of the two natures of Christ or in Christ. He is God because he must be beleeved on and he is man because hee is part of the Building and
was laid downe of God as the corner-stone Elect and precious There are two Epithers by which the corner stone is commended as meet to be 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 heap of the creatures to make a corner stone of This is he that is separate from sinners and acknowledged to be better and fitter for this worke than the Angels in heaven There can be no other name upon which we may be founded but onely the happy name of Jesus And therefore for the use of it let every knee bow at the name of Jesus and let every tongue confesse to the glory of God the Father that he hath been wonderfull in his choise Let us adore him whom God hath chosen and given unto us as the foundation of all our happinesse especially let us learn of God to make our choise of him Oh Infidelity Infidelity how just is thy wofull destruction for thy unbeliefe Oh man that mightest have beene for ever happy in this choise Oh let us be warned and save our selves from the common ruine of the world Let all this be vile in respect of Christ. Let us châ—se him above all the world Hee is worthy upon whom all our soules and all our minde and all our joy should be set God forbid we should rejoyce in any thing but in Christ and him crucified Let us be crucified to the world so we be loved of Christ. Shal we wilfully make our selves like the miserable Jews Shall we chuse rather Barabbas than Jesus Belial rather than Christ If the daughter of a begger should be offered in mariage whether shee would chuse of a matchlesse Prince or a base and servile pesant would wee 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 us but to choose his Sonne before the world or satan or the flesh and we are assured of eternall advancement and yet behold we chuse not we deferre the time we court the pesant that will for ever undoe us and neglect the continuall sollicitations of the Heire of all things Lord put to our faith and make us for ever resolute to cleave to the Lord Jesus and him alone Secondly he is said to be precious Of this before but yet somewhat notâ— for the Use. Is he precious O then first how should we admire the glory of that building when the foundation is laid with precious stones Secondly this should beget in us an high estimation of Christ. Quest. What should wee doe to attaine to this heartily to account of Christ as so excellent above all other things Answ. First wee must think much of our misery and our need of Christ. The true reason why wee are not more joyed in Christ is because wee are not soundly â—atechized in the particulars of our misery in our selves wee should seriously lay that doctrine one time after another upon our hearts and it will make us run to Christ with singular affection Secondly wee should get Catalogues of the great things purchased by Christ and of the wonderfull precious promises made unto godlinesse both for this life and that which is to come This would put all other projects froÌ„ the world or the devill or the flesh because there can be nothing in any degree comparable unto the unsearchable riches is to be had by Christ. Oh the preferment of a true Christian if he had studied the premises foundly If we could effectually think upon the favour of God the pardon of all sins the inhabitation of the holy Ghost the gifts of the Spirit and all other sorts of spirituall blessings if there were nothing else to be had by Christ what can be equall in value to that immortall inheritance reserved for us in heaven Thirdly we should much think of the dignity of the person of Christ of whom it is true that when God brought out his first begotten Sonne he said Let all the Angels of heaven worship him As also of his transcendent preferment to be carried up to heaven and there sit at the right hand of the Majesty on high a King of all Kings even such a King as all the Kings of the earth must cast downe their Crowns at his feet It is unspeakable stupidity that keep us from being fired with these things Fourthly we should often contemplate of our interest in Christ and the assurance that he is of God given to us All things are ours because Christ is ours as the Apostle Paul speaks Quest. But how should wee shew that we doe account Christ as deare and precious Answ. I answer by divers things First by longing for his comming againe to us mourning for our owne absence from him Then wee did indeed soundly shew our love to Christ when we did feele our hearts affectionately moved with a vehement desire after him It is a dull love of Christ that can be content with his absence Secondly while wee are here in this world wee may shew the high account we make of Christ by joying in him that is by taking comfort in the meanes of his presence or in the thoughts of his love to us when we can preferre our entertainment in the House of Christ above our greatest joyes on earth Thirdly when in our conversation wee can be contented to shun all the baits of the world and Satan and in respect of Christ contemne all those sensuall pleasures profits or honors that intice us to make shipwrack of faith and a good conscience Then wee love Christ indeed when our credits friends riches yea life it selfe is not deare unto us for Christs sake and the Gospell Fourthly when we can renounce our owne righteousnesse and praises and seek onely to be found clothed with his righteousnesse Fiftly we signifie our respect of Christ by the very respect we shew to the members of Christ. He loves Christ with all his heart that loves and entertaines Christians as the onely excellent people of the world Hitherto of that part of the testimony which concerns Christ the other part that concerns Christians followes He that beleeveth on him shall not be confounded In which words the happinesse of the Christian which beleeveth in Christ is expressed There are many points of doctrine may be observed out of these words as First in generall it is faith that makes the difference among men before God men are judged of before God by their faith or unbeliefe God to find out a worthy man doth not aske what money or land or birth or offices he hath but what faith he hath Gal. 5.6 He is rich and happy that beleeveth and he is miserable that beleeveth not whatsoever his outward estate be Which should cause us more soundly to informe our selves and not to be lifted up in our selves for any outward things
as he is the efficient cause It is true that some have imagined that the soule of man was made of the substance of God because it is said God breathed into man the breath of life Gen. 2.7 as if he infused into him somewhat from himselfe as a part of his divine substance And the Apostle Paul saith Act. 17.18 We are the Progeny of God and Saint Peter saith We partake of the divine Nature 2 Pet. 1.4 Now this opinion cannot be true and was worthily condemned by the Fathers as hereticall for Then man should be God For whatsoever God begets from himselfe is God and therefore we say Christ is God Then some part of Gods nature should be infected with sin and ignorance and be damned in hell too which is wonderfull blasphemous to beleeve Now for the places alledged That in Gen. 2. must be understood figuratively for God hath not properly breath but he meaneth that God after a wonderfull manner did infuse the soule into the body And for the place in the Acts we are said to be the progenie of Godâ— not in regard of substance but in respect of resemblance in gifts with which mans nature is adorned And for the place in Peter we are said to partake of the divine nature in the same sense namely as we are qualified with gifts as wisdome goodnesse holinesse in some kinde of likenesse of God It remaines then that we are of God effectually because God hath created our soules and formed them in us This then is the truth that God doth create the particular soule of every man and inhere it to the body when it is formed and distinguished in the parts thereof This may be proved diversly First it is cleare it was so done with the soule of Adam for his body was already framed and then his soule breathed into him Now if the soule of Eve and of all others had another manner of beginning than the creation of God it would have beene mentioned in the Scriptures but that is no where mentioned Secondly Moses calls God the God of the spirits of all flesh Num. 16.22 and 27 16. Thirdly David saith the Lord fashioneth the hearts of all men alike Psal. 33.15 It is Gods worke then to create the heart Fourthly Solomon saith Eccles. 12.7 The body returnes to the dust and the soule to God that gave it in the dissolution of all things they returne to the first causes and matter As the body may be proved originally to be of the earth because it returnes to dust so must the soule be of God because it returnes to God which is said to have given it Fifthly the Prophet Esay useth this phrase concerning God and in his name The soules which I have made Esa. 57.16 Do you aske how the soule comes into the body The Lord answers I made it Sixthly the Prophet Ezekiel shewing how man becomes a living creature speakes thus Thus saith the Lord to these bones I will cause a spirit to enter into them and they shall live Ezek. 37.5 Seventhly the words of the Prophet Zecharie are yet more cleere Thus saith the Lord the Lord which spreads out the heavens and foundeth the earth and formeth the spirit of man in him Out of these words it may be proved that God created the soule of every man and that it is his onely worke For first he saith expresly God formed the spirit in man Secondly this worke of God is compared to two other workes viz. the spreading out of the heaven and the laying of the foundation of the earth Now it is evident that those two things he did of himselfe of nothing without any meanes Lastly that place in Heb. 12.9 is most cleere The words are these Wee have had the fathers of our flesh which chastised us and we reverenced them how much more should we bee subject to the Father of our spirits and live Where is a manifest antithesis betweene the flesh and the spirit and the fathers of our flesh and God the Father of our spirit we had our flesh from our parents and our spirit from God I might adde the reason taken from the manner of giving of the soule of Christ for he was made in all things like to us sinne onely excepted Now it is evident that Christs soule was not begot by carnall propagation and therefore it was created of God Ob. 1. Now against this is strongly objected that if the soule be created immediately of God then it is created either pure or sinfull if pure then how is it that the soule is guilty of originall sinne if impure then how can it be avoided but that God must be the author of sinne Answ. This reason drave divers of the Fathers in the time of Hieromâ—â— especially the Westerne Fathers to beleeve that the soule was propagated from the Parents and Saint Augustine is doubtfull which opinion to take to the inconveniences of each opinion seemed so great But other Divines answer this objection in this manner First that the soule is created of God pure but joyned to a body conceived in sinne which is no injustice in God because he delivers the soule but into such an estate as man had cast himselfe into by his owne wilfull sinne bringing this corruption not onely upon himselfe but upon all his posterity who fell in him Hee by agreement with God being as the common sort of mankind was with him to stand or fall in that generall respect Nor may it be doubted but that the body may worke upon the soule as we see by experience when the body is full of cholericke humours it inclines the soule to anger and so when the body is burdened with melancholy humours it evidently makes sadnesse even in the very minde c. Another answer may be this God creates the soule pure but yet that soule is guilty of owing though not of doing debendi though not agendâ— it is charged with the debt of Adam as children may be charged with their fathers debts Now this is one part of originall sinne As for the other of corrupt inclination it is to answer modestly if we say we understand not being assured of two things the one that God is the Father of spirits and the other that all men are infected with sinne from the wombe Both are to be beleeved though in this life we cannot explicate it And what hurt is it if wee be ignorant how sinne entred into our natures seeing it concernes us to know it is there and to learne how to get our natures recovered Ob. 2. Other living creatures beget the like to themselves both in body and in soule too and therefore by this doctrine men should be more unable and unperfect than any living creature For if he do beget but onely the body he doth not beget one in specie like to himselfe Answ. Though God create the soule yet it followes not but that it may be truly laid that man begets a man and that
this is the divels speciall sinne to bee an accuser of the brethren and from thence hath his name in other languages And wilt thou make a devill of thy selfe or discover such a divellish property in this nature Fourthly if they consider the effect of this sin of reproaching slandering the godly either to the godly or to themselves First to the godly what mischiefe do they Evill words are compared to swords and razors It is a kind of murther it is as hatefull as if they did cut or pierce their bodies and besides to what grievous contempts and indignities many times doest thou bring them by thy lies and slanders Secondly to thy seâ—f consider what thou bringst by speaking evil of the godly 1. Though thou doe it never so secretly behind their backes yet it is over-heard and will come out how wouldest thou be ashamed if hee of whom thou speakest stood behind thee when thou didst slander him O man consider though the godly man never heare thee yet God doth heare it and all thou sayest thou must beare thy shame for it 2. Observe what interpretation God makes of it he cals this sin blasphemy for so the word is in the originall Col. 3.8 to note thereby that hee is vexed at this sinne of vilifying his people as if it were the reproaching of himselfe 3. Consider what a shame it will be to thee when God shall cleare the innocency of his servants how wilt thou be confounded when they are justified 4. Consider what hurt it doth thy self and others it is a great means to set you further off from the Kingdome of God and to harden your hearts against the cares of your owne reformation and salvation Evill words corrupt good manners Thou losest so much even of naturall honesty as thou admittest of evill in thy tongue 5. Consider the punishment from the Lord. This is a sinne that God hath grievously threatned as these places shew Psal. 50.20 and 109.29 Esay 51. 18. Psal. 31.18 Esay 41.11 12.1 Pet. 4.4 5. And as it is evill to speak evill of those that are godly as it appears by these reasons so it is monstrous to be guilty of speaking evill in any of the cases following as 1. To speak evill of the absent that cannot defend themselves 2. To speak evill of such as God hath humbled and afflicted and doe judge themselves for their sinnes 3. To speak evill of such as have been friendly to us and shewed their loving respect of us and done us good 4. To speak evill of our superiours as godly Magistrates good Ministers 5. To speak evill of such as are neerly linked unto us as of our parents and so it is monstrous uncomely when wives speak evill of their husbands and contrariwise 6. To speak evill of any simply for godliness sake 7. To speak evill of others and yet be guilty of the same offences themselves 8. And so it is monstrous when men speak evill of such behinde their backs to whom they speak fair before their faces this hooding of hatred and cursing with lying lips is abominable So then this doctrine against evill-speaking doth in a speciall manner light upon such persons as are guilty of any of those waies of evil-speaking And thus of the uses that concerne wicked men Secondly godly men bee also instructed from hence For since this doctrine tells them that it hath been the lot of godly men in all ages to bee evill spoken of in all places where they live they should thereby bee made carefull to order themselves aright in bearing reproaches in a right manner as resolved to prepare for the triall of this affliction if they be not scourged with it for as the divell when he gave over to tempt Christ is said to cease but for a season so if wicked men hold their tongues we must not think they will be quiet alwaies for till God turn their hearts they are apt to speak evill Now that a godly man may be rightly ordered in respect of reproaches hee must look to three things First he must be sure he be free from this evill himselfe that hee help not the wicked against the righteous and by his owne intemperance raise evill fames by reason of which Religion is evill-spoken of for railing cursing slandering censuring and the like will make the very godly look like wicked ones yea like the divell himselfe Shall it be accounted a Paganish offence and shall a godly Christian bee guilty of it Especially such Christians should be extremely abased for their evill natures that raise evill reports of other Christians in cases where wicked men themselves are silent Secondly that he carry himselfe in a holy manner when he is reproached and so he must remember two things 1. That hee render not reviling for reviling but if he find himselfe stirred with David to go to God and betake himself to praier Psal. 109.4.1 Pet. 3.9 2. That he strive to confute them by reall apologies and so he doth if hee endeavour to put them to silence by his good works and a carefull course of conversation Thirdly because the godliest men may have their passions and may bee stirred up with such indignations as appeares Ier. 8.18 21 he must labour to sense his owne heart with store of arguments that may make him patient comfortable under this crosse and thus it should comfort him to consider 1. That no reproaches can make him vile in God's sight how vile soever he seem to bee unto men yet in God's eyes he is honourable Esay 43.4 2. That thou art but as an evill doer not an evill doer It is not miserable To be as an evill doer but it is miserable To be an evill doer 2. Cor. 6.8 9. 3. This is not to resist unto bloud Heb. 12.3 This is a farre lesse crosse than hath been laid upon many of the best servants of God they have lost their lives in the defence of pure Religion 4. That howsoever it go with thee in this life yet in the Day of Jesus Christ thy innocencie shall bee cleared and thy faith and sincerity shall bee found unto praise and honour and glorie thou shalt have aboundant praise in that Day 1. Pet. 1.7 Thus of the use that concernes either wicked men or godly men There is yet a use that concerns all men and that is To take heed oâ— receiving evill reports against the godly for seeing it is so usuall for ill-minded men to devise and divulge evill reports of them all men should be wary and take heed of receiving the evill speeches that are bruited or spoken of any in the businesse of godlinesse The receiving of false reports is forbidden in Scripture as well as the devising or divulging of them Exod. 23.1 And it is made a signe of a wicked disposition To give heed to false lips and that man is himselfe a lyar that harkneth to a naughty tongue Pro. 17.4 And therefore God will plague in hell
things that concerne a religious life and then our duty to man and in particular to Magistrates This the Apostle intimates in that he first instructs them as Christians and then as Subjects and there is apparent reason first in respect of God secondly in respect of themselves and thirdly in respect of the Magistrate First in respect of God for we are first and chiefly bound to God our first covenant is made with God and we are more beholding to God than to all the world besides and therefore againe to respect his glory and obedience to him in the first and chiefe place Secondly in respect of our selves and our owne profit we must study God's Lawes as well as the Lawes of men yea with our first and chiefe cares and accordingly yeild obedience because though by keeping the Lawes of men wee may live quietly and safely and with much reputation yet all this will not protect us against the breach of Gods Law but the hand of God may pursue us while we live and we may be damned in hell when we die for want of a religious life Thirdly in respect of the Magistrate he shall have the better Subjects by it Good Christians are the best Subjects and the knowledge of Religion and Gods Word makes men obey not for feare or custome but for conscience sake and for feare of God's displeasure And besides it makes men humble and charitable humble not to thinke themselves too good to obey and charitable in not suspecting the meaning of Princes further than they must needs And it restraines the excessive pronesse of mens natures that are without Religion apt to speake evill of those that are in authority and chiefly because true Religion will make men pray heartily to God for their Governours and God himselfe doth spare or blesse them the rather for the prayers of the righteous The use should be to informe and teach all sorts of men to take heed of separating what God hath joyned together It is an extreme folly to give unto Caesar what is due to Caesar not to give unto God what is due to God and so it were to give unto God what is due to God if men could doe it not to give to Caesar what is due to Caesar. The respect of God's Lawes should make us more carefull to observe mans Lawes And contrariwise it is a fearfull case that many live in that thinke they have done enough if they live in obedience in respect of the authority that rules them in the places they live in they would bee much troubled if the Magistrate should bee offended with them but are never troubled though they provoke God to his face and they are maliciously foolish that would have the Laws of men obeyed when they are against the Lawes of God or would have men so rest in observing the just Lawes of men as not to be so forward and busie about the duties of Religion Further a question may bee here asked Why the duty of Magistrates is not here set downe as well as the duties of Subjects I answer that in those times of the Apostles the Magistrates were without so farre from being Christians that they did for the most part persecute that way and therefore they doe avoid medling or undertaking to teach them that would not learne but rather be incensed against such Teachers Besides if this and other Scriptures of the New Testament be marked we shall finde that the duty of Inferiours is both more often and more fully taught than the duty of Superiours for in that new and tender world great care was to bee had that under pretence of Religion civill obedience either in the family or Common-wealth were not neglected And it is a truth to be knowne at all times that God would not have Inferiours too skilfull in the duty of Superiours that they might first learne to shew duty before they called for duty from their Superiours That may be one reason why the duty of Masters is not here handled and in other places of the Epistles but briefly for many times the description of the duty of Superiours is used but as a glasse by the Inferiours to pry into the faults of those that rule them and so grow carelesse and wilfully stubborne under pretence of the faults of their Superiours But some one might say that by this means if the Magistrates did turne Christians they were left without rules of direction and so they should not know what to doe Answ. That inconvenience was long before prevented because the duty of Magistrates is fully taught in the Old Testament which unto a godly minde is of as great authority as the New Thus of the coherence and generall consideration of all the words The duty of Subjects followes to bee particularly considered of Submit Concerning Subjects here are five things to be considered of First the proposition of Doctrine in these words Submit your selves to every ordinance of man for the Lords sake Secondly the exposition of it in one case and that is the persons to whom they were to bee subject to all sorts of Governours to Kings or any other Governours Thirdly the confirmation by reason Ver. 14 15. Fourthly the answer of an Objection Ver. 16. Fiftly the conclusion Vers. 17. In the Proposition consider 1 The duty to be done Submit 2 The persons must doe it your selves 3 The things to which they must bee subject Ordinances where is a double extent viz to every ordinance though they be ordinances of men 4 The manner or motive For the Lords sake Submit The duty is to submit unto Magistrates Rom. 13.1 2. For Explication two things are to be considered Why we must submit and How we must submit For the first we must submit 1 Because God is the Author of Magistracy Gen. 9.6 Deut. 16.18 Pro. 8.15 Dan. 2.21 Ioh. 19.11 Rom. 13.1 4 6. Object The Divell is said to bee the Prince of this world and hee claimeth all the kingdomes of the earth Ioh. 12.31 Mat. 4.8 9. Sol. He is the Prince of this world by malicious usurpation not by any right 2 He is so in relation to wicked men he is their king but not of others 3 He speakes like himselfe that is like the father of lyes when hee claimes all the kingdomes of the earth for no part of the world is his because The earth is the Lords and all that therein is Object But God was angry with the Israelites for their asking of a King and therefore it seemes it was not his ordinance that there should be Kings Sol. He was not angry with them for desiring Governours for they had Governours before sent of God and the very King they had afterward God gave them him Hos. 13.8 but hee was angry for the cause of their request Their faith and hope was in a manner spent and they conceived more hope in a King than in God that had beene such a King to them so many yeares 2
Men must be subject because God hath taken mens consciences bound to subjection Rom. 13. 3 Because Kings are heads of the people and therefore as members it is agreeable that they should submit and bee ruled and guided 4 In respect of the benefit men receive by Magistrates both in outward things and in matters of Religion For outward things men enjoy publike peace and quietnesse and protection by the help of the power of the Magistrate And for matters of Religion earthly Common-wealths are as it were Innes to lodge the Church in and Princes power affords protection so as Christians may more safely follow their calling and if they be godly Kings they are the very nurses of Religion And thus of the reasons For the second this Submission hath in it sixe things the first is obedience to their lawes and commandements Tit. 3.1 The second is honour Rom. 13.7 for they are principalities and powers as the Angels shine in heaven so doe Princes on earth Yea they are called gods and so in two respects first as they are Gods Deputies and Viceroyes God executes a part of his Kingdome by Kings Secondly as they beare the image of God and his authority and soveraignty Now wee must performe this honour by reverence and by feare of them and by judging the best of them and their actions without conceiving suspitions of them or receiving evill reports against them or daring to speake evill of those dignities and Rulers of the people and by all thankefulnesse for the good wee receive by them acknowledging to the full all their praises The third is loyalty by which wee resolve and endevour to the uttermost of our powers to maintaine and preserve the persons rights prerogatives crownes and dignities of Princes If wee must lay downe our lives one for another then much more for our King and Country The fourth is piety we must pray for them with all manner of prayer wee must make supplications for Gods blessing upon them and deprecations for the removing evils from them and if they should sinne and God bee wroth with them wee should stand up in the gap and make intercession for them and we should give thanks for all the mercies the Lord shewes unto them 2 Tim. 2.1 The fift is maintenance tribute must bee paid Rom. 13.7 Christ himselfe submitted herein The last is subjection to their punishments Rom. 13.4 yea to their injuries as David Christ and the Apostles did submit themselves to the injurious dealing of Saul Pilate and the Tyrants when perhaps they could have made resistance Use 1. The use may be first for terror to the seditious great hath beene the vengeance of God upon Traytors the earth swallowed up Corah Dathan and Abiram for their rebellion Absolon was hanged up by the haire between heaven and earth as unworthy both of heaven and earth The words of our Saviour Christ are in an high degree true in this case Hee that taketh â—up the sword shall perish by the sword And S. Paul saith They shall be damned that resist the power Secondly it should much humble the better sort of men for divers 〈◊〉 that are too common such as are the receiving of evill reports and speaking evill with too frequent intemperancy grudging at the payment of tribute and taxations evill surmises of the actions of Princes and the aptnesse â—o fâ—vour themselves in the liberty of doubting concerning obedience to them in things indifferent Thirdly all good Christians should be perswaded to make conscience of this submission and to that end they should bee at the paines to study this Doctrine and withall pray to God to direct them and keepe them in his feare and obedience herein and besides they should be sure that they meddle not with the changers or with the seditious Pro. 24.22 Your selves These words may note either the manner of our submission or the matter the manner thus Submit your selves that is yeeld obedience uncompelled doe it of your selves stay not till you be forced to doe it and so the Apostle should thereby import that our submission even to men should bee performed willingly and so wee should willingly and cheerefully obey their lawes honour and defend their persons pray for them to God yeeld them tribute yea wee should without murmuring submit our selves to their punishments yea cheerefully beare their injuries and so it removes grudging and force from our submission But I rather understand the words to note the matter to bee submitted and that is our selves not our goods onely for tribute or custome but our persons also must bee at the Princes service our very bodies must be submitted both to doe the labour thaâ— belongs to the beating of any office for the publike good and to the enduring of any punishment by the lawes to be inflicted upon the body and to the imploying of the body and life in defence of the true Religion and of the Kingâ— person law and desire in warre or otherwise This is manifest by the frequent wars in the Old Testament both required and performed nor may any say that Christians in the New Testament are not charged in the businesse of warre for First It was Christ's maine intendment to forme a spirituall Kingdome to God he left the state of earthly Kingdomes to the condition they were in before Secondly when the Apostles doe in the generall require the submission of Christians to their Magistrates without exception of their obedience in warre or otherwise it is manifest that they leave them to the lawes of nature and the lawes of God before Thirdly even in the New Testament this is implyed by Baptist's answer to the souldiers Luk. 3.14 and the praises of those worthy warriours Heb. 11.33 34 In which place also is a manifest proofe for subjection even in our bodies to the sentences of Magistrates whether just or unjust And the Magistrate's sword Rom. 13.4 is not onely a sword of justice upon malefactors in his owne land but of revenge on the enemies of God or the Church or Common-wealth abroad And for that saying of our Saviour to Peter He that taketh the sword shall perish with the sword Mat. 26.52 it is spoken of him to whom of the Lord it is not delivered that is of him that hath not authority from God as Magistrates have to command others to take the sword and it was spoken to Peter a Pastour of soules Put up again thy sword into his place That materiall sword was not for him to use Thirdly note that it is indefinitely propounded Your selves that is all of all sorts no man can bee exempted from subjection to Princes Christians must obey as well as Pagans strangers as well as home-borne while they are within their gates All the doubt is whether Church-men are to bee subject to secular Princes The Papists deny it but wee affirme it and have reason so to doe First because the precept is generall without exception Secondly because the Apostle saith Rom. 13.1
many that seeme to be of the better sort is a meere formality as this very signe proves Psal. 86.11 Isaiah 50.10 Thirdly a great ghesse may be had at mens feare of God by their care and conscience they make of their obedience in their particular calling A man may have comfort that his feare of God and profession of Religion is right if he hate idlenesse lying covetousnesse deceit frowardnesse and unjust dealing in his calling For though to deale justly with all men be no infallible signe of the true feare of God yet it is a probable one and where it is not there can be no true feare of God Thus Magistrates must prove that they feare God 2 Chron. 19.27 Exod. 18.21 and thus every man in his place yea if women would have the reputation to be such as feare God they must let their workes praise them If they be idle froward undutifull busie-bodies and carelesse of their domesticall duties what feare of God can be in them Fourthly it will be manifest that our obedience flowes from the true feare of God if we will obey against our profit or ease or credit or our own carnall reasons or affections Hereby the Lord said he knew that Abraham feared him because he spared not his owne sonne Gen. 22.12 And thus of the feare of God The last part of the charge concernes our loyalty to the King Honour the King The Apostlè intends in these words but briefly to urge the practice of their duty urged in the exhortation Ver. 13. fave that the termes have something in them of explication of that doctrine and something for confirmation for we must honour the King 1. In our hearts 2. In our words 3. In our workes First we must honour him in our hearts and shew it two wayes 1. We must not curse the King no not in secret no not in our thoughts we must not entertaine impatient and vile thoughts of the King but from our hearts esteeme him for his greatnesse authority and gifts 2. When the King commands any thing that seemes to others or to us harsh inconvenient or doubtfull we must honour the King by interpreting his Lawes in the best sense If love must not thinke evill but hope all things of all sorts of men then much more of Kings It were greatly to be longed for that this note might enter into the breasts of some men they would then be afraid to charge so much evill of the Kings ordinances not only when they might finde a fairer sense but oftentimes expresly against the intent and meaning of the ordinance Secondly we must honour the King in our words three wayes 1. By reverent speeches to him and of him 2. By a thankfull acknowledgement of the good is in him and we receive by him 3. By praying to God with all manner of prayer for him 1. Tim. 2.1 Thirdly we must honour him in our workes 1. By paying him tributes and customes 2. By submitting and yeelding to his ordinances preferring the obedience thereunto before the censures or contrary opinions of what men soever And this is the maine thing intended verse the 13. of this Chapter And therefore I will omit the larger handling of this point in this place Verse 18. Servants be subject to your Masters with all feare not onely to the good and gentle but also to the froward HItherto of the duties of subjects and so of the exhortation as it is politicall and concernes the Commonwealth Now the Apostle proceeds to give directions oeconomicall that concerne the family or houshold government Before I consider of the particular exhortations some thing would bee said in generall concerning a family A family is the society of divers men dwelling together in one house for preservation and happinesse Where three things are to bee explicated First what the persons are that take upon them to constitute this societie Secondly what is the difference between this society and their humane societies Thirdly what is the end of this societie First the persons that constitute a family or families societie are to bee considered either as the family is perfect or unperfect 1. A perfect familie consists of a triple societie first the one betweene man and wife secondly the other between parents and children thirdly and the third between Masters and servants 2. The unperfect is when any of these societies are wanting as when there are not either children or servants or wives or husbands in it The Apostles directions here do forme only an unperfect familie For he gives not directions about parents and children Secondly the difference of this society from others is in those words dwelling together in one house For thereby is imported that this is the first society of all others and the foundation of all the rest For a City comprehends many families a Countrie many Cities a Monarchie many Nations and the World many Monarchies Thirdly the end of a fraternity is preservation and happinesse and so to speake distinctly there are three things requisite to make this society happy and to preserve it so namely first commodity secondly delight and thirdly Religion Unto commoditie is requisite possession of goods and the mutuall lawfull labour of the persons in the family unto delight is requisite quietnesse and love unto Religion is required the constant and right serving of God If commodity be wanting the family cannot bee at all If delight be wanting it cannot be well and if religion be wanting it cannot be for ever Thus of a family in generall and two things may be in generall noted from the Apostles charge about the family First that God himselfe doth binde all sorts of persons as strictly to the good behaviour in their owne houses or towards one another as he doth toward those in his house Secondly that the conscience is bound immediatly from God to nourish all good duties And this is proved by the fift Commandement and Pro. 14.13 with many other places of Scripture There may be divers reasons assigned why God gives Commandement to binde us to domesticall duties First from his owne right For though there be many Administrators as of a Church a Common-wealth a Family c. yet there is but one Lord God is the Head of this society as well as of any other 1. Cor. 12. Secondly because this is the first society God brought into the world and therefore he would have it honoured and carefully preserved to the end of the world The first society in Paradise was this and Religion was professed for many hundred yeers by this society only even till the people came out of Egypt Thirdly because the persons we live withall in the family are the neerest companions of our lives and therefore we should live with all due respect one of another Fourthly because the family is the Seminarie both of Church and Common-wealth Fiftly because the family is the most usuall place for us to practise our Religion in
servants in heaven but in Gods Kingdome they are as free as their Masters and therefore should not thinke much of a little hardnesse or harshnesse in this life Thus of the originall of servants Secondly we may hence note that servants are bound by God himselfe in his Word unto their subjection The Word of God doth belong to the calling of Servants as well as to any other calling God hath included them within the doctrine of Scripture as well as any other men partly to shew that they have right to the Scripture as well as others and partly to shew that the power of binding servants is from God And God hath taken it upon him by his Word to teach Servants as well as other men and that for two reasons The one is because Servants belong to the Kingdome of Christ and his Church as well as other Christians and therefore must be taught as well as they Secondly the other is because usually Masters are negligent in teaching them and therefore God provides that by his Word they shall bee taught Men have some care in teaching their children but little of their servants and therefore God to shew that he is no respecter of persons gives order to his Ministers to see them instructed The Use may be divers Uses First Masters must learne from hence their dutie For when they see that God takes care to teach their servants they should not be so proud or carelesse as to neglect their instruction Yea it shewes also that if they would have them taught or reproved or incouraged they must doe it with Gods Word and with their owne yea it also shewes the folly and wickednesse of divers Masters that cannot abide their servants should heare Sermons or much reade the Scriptures when they doe not only wickedly in restraining their servants from the meanes of their Salvation or comfort but do foolishly also hinder them of that meanes which should especially make them good servants Secondly Servants may hereby be instructed or informed and taught Informed that though neither Master nor Minister will teach them yet they are not excused because they are bound to learn from Gods Word their duties And taught from hence they must be to do their duties to their Masters not for fear or reward but for conscience sake because God hath bound them to his subjection Thirdly Ministers should learne and from hence be awakened to take notice of their charge both to catechize in speciall and to teach servants in generall as well as others their hearers If it be a part of the Commission of great Apostles to instruct servants as well as other Christians then what accounts can they give to God if it be found that they have had no care of instructing the servants of their parishes and charges Doct. 3. Thirdly the indefinite propounding of the word Servants shewes that all sorts of servants are equally bound to subjection hired servants are as strictly bound as bond-servants The servants of Princes are not free from the duty of servants more than other servants and â—o likewise poore mens servants must be subject and obedient to their Masters with as much reverence and fear as servants to great men Old servants are tied to as much duty as such as come new to serve Religious servants are bound to as much subjection and obedience as Pagans or rather their bond is the stronger because Religion should rather make them better servants And so there is no difference of sexes men servants are bound as well as women servants neither doth birth office gifts or meanes priviledge any servant from the strictnesse of the bond of subjection Be subject The duty then required of servants is subjection servants must be subject It is not enough to weare their masters Cloth and to hire themselves to their masters they must make conscience of it to performe constant and humble subjection to their masters And so they must be subject to their masters three wayes First to their commandements and so they must obey them and yeeld themselves to them to be ruled and directed by them in all things Eph. 6.5 Colos. 3.22 Secondly to their rebukes and corrections For if children need rebukes and corrections then doe servants also Pro. 13.1 and 15.5 Servants will not alwayes be corrected by words and therefore need blowes Pro. 29.19 Gen. 16.6 yea they must patiently suffer correction though it be inflicted unjustly as appeares in the verses following this Text. Thirdly to their restraints Servants must be subject to the appointment of their masters even in the things wherein they restraine them as for instance in their diet It is a sinfull humour in them not to be content with such diet as their masters appoint them though it be worse than the diet of their masters or the diet of the children of the family So likewise in their company they must avoid all company that may be any way offensive to their masters and so likewise in their apparell in such cases where servants are to be apparelled by their masters as also in respect of their going out of the house in the day time when they have not leave but much more abominable it is to be out of their masters houses in the night without their leave And as their subjection must be performed in all these cases so the indefinite manner of propounding it shewes both that they must be subject in all things and in all the wayes of shewing subjection for the manner of it they must be subject in all things so as to beare with their masters for it is a sinfull rebellion to crosse or disobey or leave undone any thing that is required of them to doe And besides it showes that they must be subject in their very hearts and in their words and in their countenance and gesture as well as in the work to be done by them Use. The use may concerne both servants and the parents of such servants and the masters that rule them Servants should hence from their hearts learne to yeeld themselves over to their masters with all good conscience to performe the subjection required yea such servants as heare this doctrine may try their hearts whether they be indeed good servants or no for a good servant that makes conscience of his duty when he heares the doctrine doth from his heart consent to it and will strive to fashion himselfe according to it Now the servants that desire to be such as is required may attaine to it if they observe these rules First they must carefully study the doctrine of servants duties Servants oftentimes faile through meere ignorance because they doe not lay before their mindes what God requires of them Secondly they must often judge themselves for their faults wherein they have displeased their masters or neglected their duties therefore many servants mend not because either they will not see their faults or doe not humble themselves in secret for them Thirdly they
heed that wee provoke not God by carelesnesse and boldnesse in favouring any corruption Deut. 32.18 19. Thirdly our adoption should be a singular consolation to us against all the miseries of this life It matters not though our life be hid and though it doe not appeare to the world what we are and though we have many crosses and losses and persecutions yet the thought of our inheritance with God should swallow up all Whatsoever we are now yet when Christ appeares we shall appeare in glory and there can be no comparison betweene the suffering of this life and the glory to be revealed upon us Rom. 8.17 Mat. 19.29 Col. 3.2 4. 1 Iohn 3.2 And that we may be the more comforted we should often pray to God to shew us by degrees and to make us know the riches of our inheritance both in what we possesse in this world and what we looke for in heaven And thus of the title of our dignities We are heires Of life Now follows to consider what we inherit and that is life wee are heires of life It is somewhat a strange speech but yet if we consider of it life is a most sweet thing there can be no happinesse without it A living Dog is better than a dead Lyon But as life is to be taken here it is a treasure above all treasures in the world But the enquirie into it is very difficult it is wonderfull hard to find out what life is especially to describe or define the life here mentioned as the glory of Gods adopted ones Life in Scripture is either naturall or spirituall as for naturall life especially since the fall that is so poore a thing as to be an heire to it is no great preferment By naturall life I meane that life that men live while they are unregenerate I say that life is a very poore thing which will appeare if we consider the qualitie of it or the meanes of preserving it or the short continuance of it or the subject of it or the things with which it is opprest or the whole nature of it 1. For the qualitie of it what is life It is but a winde or breath God breathed into man the breath of life as if his life were but his breath Gen. 2.7 and so it is said Every thing that had the breath of life Gen. 6.17 7. 15.22 My life is a wind saith Iob chap. 7.7 What is your life saith S. Iames it is even a vapour that appeareth for a little while and then vanisheth away Jam. 4.14 2. If we consider the short continuance of it It will vanish away of it selfe after a while as we see in that place It is compared to a Weavers Shuttle or at the best every houre of our life or every action addes secretly a threed till the web be woven and then we are cut off So Hezekiah compares himselfe to a Weaver in that respect Esay 38.12 Our life is scarce a span long for to live is but to die to begin to live is to begin to die for death takes away time past and every moment we yeeld something to death 3. If wee consider the poore meanes of preserving life It is such a weake thing that if wee doe not daily give it food it will faile us and if it be not kept with rayment it will be extinguished And for the meanes we use how silly are they Our life is called the life of our hands Esay 57.10 because it will not last unlesse wee make hard shift with our hands to preserve it 4. If wee consider the subject of it it is but our bodies for our soules in our naturall condition according to the sense of Scripture are dead in trespasses and sinnes They have as it were a being but not a life Our soules in respect of the substance of them are excellent things because invisible and spirituall existences but yet are destitute of that life is proper to them They are things indeed will last long but are void of that life which is spirituall 5. If we consider the miseries with which this life is infested both by sin and the punishments of it As for sinne it is leprous from the womb and charged with Adams fault and erres so often as cannot be numbred the faults of it are more than the haires of our heads As for punishment how hath God avenged himselfe upon thy wretched life to thrust thee out of Paradise and would not let thee enjoy life in any place that was not accursed The Divels also compasse about thy life to destroy it 2 Cor. 10.5 What deformities and infirmities are found in all the Vessels of life even in all the parts of thy bodie in which it dwells And without thee in the objects of life how is it frighted with cares plagues or vexed with particular crosses How doth God passe by thee in many blessings he gives before thy face to others and will not to thee And what thou hast to comfort thy life is it not cursed to thee so as thou feelest vanity and vexation in the use of it But above all how is thy life frighted with the danger of eternall death 6. Lastly if we consider the whole nature of life The Apostle here thinkes it is not worth the naming by the name of life when he saith only of the godly that they are heires of life as if there were no living men but they and as if they had beene dead all the time they were till they were adopted But it is not naturall life is here meant but spirituall life called in Scripture new life and the life of God and eternall life The words of the Apostle Paul Tit. 3.7 when he saith We are heires according to the hope of eternall life serve to expound these words of the Apostle Peter Now concerning this life it is above the reach of all mortall creatures to describe it as it is especially in the perfection of it in heaven for Saint Paul saith of what he saw in heaven that he saw things that could not be uttered 2 Cor. 12. and Saint Iohn saith it doth not appeare what we shall be â— Ioh. 3. 2. And in 1 Cor. 2.9 it is said that eye hath not seene nor eare heard nor hath it entred into the heart of man to conceive what God hath prepared for them that love him Yea Christ himselfe doth seeme to grant that as man he did not fully see the glory of this eternall life in his mortall condition where speaking of his estate after death he said Thou wilt shew me the paths of life Acts 2. And for so much as is revealed concerning this spirituall and eternall life two things must be remembred the one That the doctrine of this life lieth hid from ages and generations in extreme darknesse and when the Gospel treats of it it brings it as it were out of a darke dungeon into the light 2 Tim. 1.10 the other is That when it is
the reward should pluck up thy heart against all the hardship of godlinesse for 1. God will grant thee pardon of all thy sins Acts 2.39 2. Thou shalt have fellowship with God himselfe and he will shew thee so much when thou seekest to him in his ordinances 1 Iohn 1.7 3. Thou hast most precious promises recorded every where in the sacred volume of Gods booke 2 Pet. 1.4 4. Who would not be stirred up with the contemplation of that glorioâ—s inheritance is reserved for us in heaven that incorruptible crown should make any body willing to abstaine from all things and to run with all violence in the race set before us 1 Pet. 1.3 1 Cor. 9.24 25 26 27. Only let me conclude this point with an earnest exhortation to all Christians that would have comfort of life to apply themselves to get all possible knowledge they can in the Scriptures for that knowledge is a tree of life Pro. 3.18 16.22 and those sacred knowledges they must not let goe but take fast hold on them Pro. 4.13 They must attend incline their eares and not let them depart from betweene their eyes and be sure to keep them in the middest of their hearts Pro. 4.21 20 22. Marke every one of those words to doe it and consider that it is not the having of the Bibles or Sermons or the reading or hearing but the knowledge we get into our hearts nor is it any knowledge but wisdome or the wise knowledge of the Scriptures and our knowledge is then wise when it is an understanding of our owne waies and wee are wise for our selves when we studie profitable things and when we sow those seeds of truth in daily practice and when wee practice with discretion looking to the circumstances of every dutie not to draw upon our selves incumbrances by our owne rashnesse or indiscretion And lastly when with all knowledge we joyne lowlinesse of minde and meeknesse that meeknesse that is called meekenesse of wisdome by Saint Iames. Thus of the meanes to attaine life the signes follow There are divers waies to trie our selves whether eternall life bee begun in us as 1. By the savouring of those things that are immortall Our mortall life relisheth nothing but what is transitory and eternall life finds happinesse in nothing but what is eternall or tends to it Thus a man that is endued with this life esteemes with sense grace above riches spirituall treasures above all earthly In particular the desire after the Word of God is a signe that we are at least new borne babes in Gods kingdome if so be wee desire it with a kind of naturall affection as the child doth the breast and constantly and as the word is sincere and with an unfained desire to grow in grace and goodnesse by the power of the Word Rom. 8.5 1 Pet. 2. Iohn 6.27 2. By our knowledge of God in Christ as hath beene shewed before when it is such a knowledge as workes not onely admiration but also sound transformation of our hearts and lives 3. There is a kind of sorrow that the Apostle faith is to salvation 2. Cor. 10.7 and that is such a sorrow as is voluntary and secret for our sinnes and for all sorts of sinnes Rom. 7. Esa. 6.5 Esa. 1.16 and as they are sinnes and not for other respects and such a sorrow as quieteth the heart and leaveth a vehement desire of reformation and is most stirred by the sense of Gods goodnesse Hos. 3.5 Esa. 1.16 and is found in prosperity as well as adversitie 4. By our love to God for if the light of life be in us and that we are truly acquainted with God as our God in Christ the heart hath seene that that will make it in love with God for ever and shew it by his estimation of Gods loving kindnesse and all the signes of it above all things in life Psal. 63.2 11. and by longing after the comming of Christ 2. Tim. 4.8 and by grieving for Gods absence Cant. 3.1 and by his feare to offend God in any thing Iude 20. and by his willingnesse to suffer any thing for God and the Gospel 1 Thes. 1.2 5. By our love of the brethren The Apostle Iohn with great confidence of words makes this a â—â—gne that we are translated from death to life 1 Ioh. 3.14 and it is infallible if we so love them as we account them the only excellent ones Psal. 16.3 and desire them as the onely companions of our lives and if it be for the grace and goodnesse is in them 1 Ioh. 5.1 2 Ioh. 1.2 and if it be notwithstanding their infirmities or adversities and if we love all the brethren without respect of persons 6. To conclude this point generally If eternall life be begun in us wee are new creatures borne againe the Image of God is restored in us in some degree Ioh. 3.5 Tit. 3.5 Colos. 3.10 and wee are such as are fully resolved to spend our daies in the way of righteousnesse and a holy course of life Prov. 12.28 8. The properties of this life follow and they are five for 1. It is unspeakable eye hath not seene nor eare heard nor can the heart of man conceive what God hath prepared in life for them that love him 1 Cor. 2.9 2. It is free it is not given by merit but is the free gift of God Rom. 6. ult 3. It is certaine for there is an Act for it in Gods counsell Men be ordained to life and their names written in the booke of life Acts 13.48 Phil. 4.4 and God hath bound himselfe by many promises in his Word to the beleever and besides hath confirmed it with an oath Heb. 6.17 and Christ is gone into heaven to make the place ready for all the heires of life Iohn 14.3 and further we have it already begun even eternall life begun Iohn 17.3 4. It is a life by assimilation that is such a life as is fashioned in likenesse to the life of another even Jesus Christ according to whose Image we are created Col. 3.10 And who shall change our vile bodies and make them like his glorious body Phil. 3.21 5. It is eternall a life that will last as long as God liveth it will never have an end Divines expresse the eternity of it in part by this similitude Suppose a little bird came to the Sea once in a thousand yeares and tooke up only one drop of water and so should continue to take every thousand years only one drop what an unspeakable space of time would it be before the Sea would be drunke up and yet eternity is a lasting beyond that unmeasurably Thus of the explication of the Doctrine concerning life The Uses follow and Use 1. First what a strong impression should this doctrine have upon the hearts of all unregenerate men How should life and heaven suffer violence How should this force open their eyes that they might awake from that fearfull lethargie and stand up from
the Law Rom. 4.4 11.16 nor can our best workes after calling deserve life and salvation Tit. 3.4 5. And on the other side the grace of God includes all things in life as wholly caused by Gods free favour to us in Christ. For first our election to life is from the meere grace of God Eph. 1.4.6 Secondly the meritorious cause of life is by grace Gal. 4.4.5 Thirdly the promise of life is by grace Rom. 4. 14. Gal. 3.18 Fourthly the inchoation of life is from grace whether we respect vocation Gal. 1.15 or justification Tit. 3.7 Gal. 2. ult Lastly in respect of the consummation of it in the perfection of glorie in heaven Rom. 6. ult Thus of grace in relation to life In it selfe grace is a most amiable attribute in God extending his goodnesse unto the creature without respect of deserts And that we may the more admire the glorious grace of God it will be profitable to give a touch of the fruits of it unto man upon whom he sets his favour for looke what men have interest in the grace of God these things flow upon them from the beames of that grace 1. God knowes them by name Exod. 33.12 2. When God is angry with all the world and about to declare his wrath by terrible judgements yet still they finde favour in his sight Gen. 6.8 19.19 3. When they offend and are sorrie for their offences and seeke for mercy he pardons iniquitie and takes them for his inheritance and repents him of the evill Exod. 34.9 Ioel 2.12 13. 4. He will with-hold no good thing from them Psal. 84.12 and bestowes of his best gifts upon them liberally in all sorts of gifts 1 Cor. 1.4.5 5. He will give them any thing they aske of him without hitting them in the teeth Iames 1.5 Lastly we see by this Text he gives them the inheritance of eternall life and all things that belong to life and godlinesse 2 Pet. â— 4 The Use should be to teach us many things as 1. To celebrate the praise of this graciousnesse of God seeing God doth all things so freely he stands upon it greatly to have this glory in his nature acknowledged Psal. 111.1 149.3 4. Eph. 1.6 2. To acknowledge that all good things we enjoy either in temporall or spirituall things we receive from his free grace Psal. 44.4 Eph. 2.8 for by the grace of God we are that we are 1 Cor. 15.10 3. When wee would wish the best good to others either in publike to the Churches of Christ or in private at home or abroad to any that are deare to us our cry should be Grace Grace to them Zech. 4.7 4. We should especially be moved to seek this grace of God to our selves as the sufficient and the only happinesse in the world Col. 1.6 Now that this point may the more effectually be understood I will shew you how this grace of God comes to men and then what we should strive to be that we may be sure to receive the comfort of it that God is gracious to us For the first we must know that all grace from God is given to Jesus Christ and comes by him Iohn 1.17 and therefore called The grace of our Lord Iesus Christ in the blessing at the end of the Epistles Without Christ no grace can come to sinfull men Further we must againe know that the grace of God is extended unto us from Christ by the Gospel that brings the doctrine of it to us therefore is the Word called the Word of his grace and the Gospel the Gospel of the grace of God And yet further we must know that there must be wrought in us that supernaturall gift of faith by which only we can be capable to receive this grace of God we have our accesse only by faith Rom. 5.2 Now for the second point There are many things God stands upon to finde in the persons that should receive the comfort of his grace not for the merit of them but for the honour of his owne grace that it be not abused as first we see by that which went before we must have faith to beleeve and apply to our selves the doctrine of Gods grace Secondly we must be good men not such as are men of wicked devices or such as make a mocke of sin but such as are carefull in all their waies to avoid what may displease so gracious a God Pro. 12.2 14.9 Tit. 2.11 12. Thirdly we must be lowly and humble persons that attribute nothing to our selves but all to Gods goodness Pro. 3.34 Iames 4.6 1 Pet. 5. And therefore it concernes all Christians to take heed that they rest not in the hearing of the doctrine of Gods grace but must labour truely and effectually to know Gods grace to themselves Col. 1.6 5. This doctrine of Gods grace may wonderfully comfort the godly and establish their hearts in the assured expectation of heaven when they die for nothing can hinder their comfort and hope herein but only their unworthinesse and that is removed by this doctrine of Gods grace thus the Apostle faith We have good hope through grace 2 Thes. 2.16 and againe We have accesse unto this grace by which we stand and rejoyce in the hope of the glory of God Rom. 5.2 6. It may wonderfully embolden us in our suits and requests to goe to Gods Throne seeing it is a Throne of grace where petitions are granted freely and great suits as easily as lesser Heb. 4.16 7. Men should be warned to take heed that they doe not transgresse against this doctrine of the grace of God And men sin against the grace of God fearefully foure wayes First when they frustrate it in the doctrine of it which they doe partly when they receive the doctrine of it in vaine and faile of the right knowledge of it 2 Cor. 6.1 Heb. 1â— 15 partly when they trust upon the merits of their owne workes Gal. 2. ult Secondly when they fall away from grace either by relapsing to the world by entertaining the corruptions they had forsaken or by removing the sincere doctrine of Gods grace Gal. 5.4 Thirdly when men turne the grace of God into wantonnesse and draw wicked and licentious conclusions from the pure doctrine of Gods grace making it a cloake for their sinfull liberties Iud. 1.4 Rom. 6.1 Fourthly when men despite the spirit of grace that shewes it selfe either in the power of Gods ordinances or in the practice of true Christians Heb. 10.29 8. It should be a wonderfull comfort to a Christian against his owne frailties and daily infirmities according to that of the Apostle We are not under the Law but under Grace Rom. 6.14 15. Lastly even the more gracious God is the more carefull we should be to walke worthy of his grace for as the Apostle saith The grace of God that bringeth salvation unto all men teacheth us to deny ungodlinesse and worldly lusts and to live righteously and soberly
in their consciences or in their estates It may be observed that all the while a man is in contention about his divers or strange opinions in which he dissents he is not quiet in himselfe nor enjoyes firme rest and peace in his owne heart and conscience And experience shewes that many both Ministers and private Christians have brought a great deale of trouble upon their estates by dissenting Now out of other Scriptures we may observe divers other ill effects of diversities in opinions as first it breeds confusion in the Church as the Apostle shewes 1 Cor. 14.32 33. Secondly it breeds division and schisme 1 Cor. 1.10 When men begin to broach new opinions schismes begin in the root of it though it may be a long time before it come to the full growth Thirdly it much disquieteth the hearts and heads of many weak Christians in which respect S. Paul wished they were cut off that troubled the Galathians chap. 5. Fourthly it not onely troubles Christians but many times workes still in them as it proves the subverting of their soules as the Apostles shew in the case of difference about the Ceremoniall Law Act. 15.24 Eph. 4.14 2 Tim. 2.14 16 17. Fifthly it drives men many times into divers acts of hypocrisie or passion or pride or such vices as are contrarie to singlenesse of heart Act. 2. 46. Sixtly it breeds many times strange censuring the authors of new opinions censuring of others as if because they received not their doctrine they were not spirituall enough but too carnally minded and that they were fâ—rre behinde them in knowledge as we may gather 1 Cor. 14.36 37. Thus the false Teachers vilified Saint Paul and the Apostles Thus of the motives to unitie in judgement Before I come to the Use I must put you in minde of a limitation that concernes this doctrine We must be of one minde but then it must be according to Christ Jesus Rom. 15.5 that is this consent in juâ—gement must bee in the truth and in such truth especially as may further the edification of the mysticall bodie of Christ else agreement in judgement is a conspiracie rather than unitie The Use may be both for instruction and reproofe for instruction and so we should all be affected with a great estimation of unitie in judgement and strive by all meanes to attaine to it and keepe our selves so all of us that we doe live in unity with the Church of God Now that we may doe thus 1. Wee should beseech the God of patience and consolation to give us to be like minded even to worke in us the unity he requires of us Rom 15.5 2. We must take heed of private interpretations Men should with much feare and jealousie here or reade of such opinions or interpretations of Scripture as have no authors but some one or few men Of such authors of doctrines we should say with the Apostle What came the Word of God out from you or came it unto you only 1 Cor. 14.36 Especially men must take heed of receiving opinions from meere private persons that are not Ministers of the Gospel for I suppose it cannot be shewed from any place of Scripture that ever any truth was revealed to or by a private man that was unknowne to all the Teachers of the Church yea if the Authors of divers and strange doctrines be Ministers yet that rule of the Apostle should hold that the spirits of the Prophets should be subject to the Prophets Such doctrines as may not be approved by the grave and godly learned that are eminent in the Church must not be broached 1 Cor. 14.32 And this rule hath one thing more in it viz. that men should not expresse difference of opinion without open and manifest Scripture Avoid doubtfull disputations Rom. 14.1 Esay 8. 3. A great respect must be had to the Churches peace so as such doctrines as are likely to breed either scandall or division in the Church are either not to be received or not uttered except in some speciall case Yea moderate Christians that make conscience of unity should hold themselves in conscience bound to be affraid to depart from the judgement of the Church in which they live unlesse it be when doctrine is brought in with great demonstration to the conscience To preserve the unity of the spirit we must have great respect to the bond of peace Rom. 14.19 1 Cor. 14.33 Eph. 4.3 We must greatly reverence the forme of doctrine in the Church where wee live Rom. 6.17 4. That we may be of one mind every Christian must be sure to know the truth which is given to the Churches and to make himselfe fully perswaded in his mind about such truths as are fundamentally necessarie to salvation â— Tim. 1.1 3. 5. Private Christians in receiving opinions should have great respect unto such Teachers as have beene their fathers in Christ God hath bound them to a speciall reverence towards them which they should shew by reverencing their judgements more than any other men in meet comparison 1 Cor. 4. 15 16. 11.1 2 4 5. Phil. 3.15 17. 6. To preserve a further unity it should be the care of such as have gifts of knowledge and utterance to helpe forwards such as are weake in judgeâ—â—nt and to comfort the feeble minded lest they being neglected become a pâ—â—y to deceivers of mindes 1 Thes. 5.14 and to warne such as are not of the same minde Phil. 4. Lastly we should marke such as cause divisions and offences contrary to the doctrine which we have lâ—â—rned and avoid them Rom. 16.17 18. The second 〈◊〉 may be for the reproofe of multitudes of Christians in all places that 〈◊〉 greatly against this doctrine by their dissenting in opinions without due respect of the former rules There is almost no Congregation in the kingdome but is disquieted with this sin yea many times the glory of such as professe religion is greatly obscured by this sin and the sincerity of religion much exposed to contempt and the profane reproach of the wicked And this sin is the greater 1. When men not only bring in new opinions but also bring them in with an opinion that they are more holy and more spirituall than such as receive them not or resist them 1 Cor. 14.37 2. When the opinions are meerely new and unheard of before in the Christian world 3. When they are brought in by private persons that goe from house to house to inferre upon others the singularity of their conceits 4. When themselves are doubtfull inwardly of the truth of what they affirme and are not fully perswaded but doubt both waies and yet take to that side that differs from the generall judgement of the Churches Rom. 14.5 1 Tim. 1.6 7. 5. When men urge their dissenting so violently that a Schisme is made in the Church or Christians are divided from the exercise of brotherly love and mutuall fellowship 1 Cor. 1.10 11. 6. When men are