and soberly in this present world else thou câ—â—st never meete with true peace further then thou art good and true in thy heart and as thou increasest in the care of reformation in thy life so shalt thou increase in every good and perfect â—ift till thou come to a ripe age in Iesus Christ Tit. 2.12 Esay 32.16 Psal. 125. ult This likewise may bee comfortable to a poore Christian and that two wayes 1. First If he consider that grace is not given all at once but by degrees and therefore hee must not bee discouraged though hee have many wants 2. Secondly if he consider the bountifulnesse of God to all that seeke grace and peace it may be had in abundance For the Apostle implies that God will multiply grace and peace if wee bee constant in the use of the meanes and glorifie him by seeking to him hee will give liberally and reproach no man And thus much of the salutation Verse 3. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us againe unto a lively hope by the resurrection of Iesus Christ from the dead HItherto of the salutation the substance or the body of the Epistle followes the doctrine whereof is two wayes to be considered 1. as it is propounded 2. as it is repeated Three things are principally propounded and the same also repeated or gone over againe For there is first matter of consolation 2. Matter of exhortation 3. Matter of dehortation The consolation is from this third verse to the thirteenth of this Chapter The exhortation is from ver 13. of this Chapter to ver 8. of the 3. chap. The Dehortation is from ver 8. of the 3. chap. to the end of that chapter Then doth the Apostle a little changing the order goe over the same three things againe For he exhorts from ver 1. of chap. 4. to the 12. ver of the same chap. and then he comforts from ver 12. to the end of the 4. chap. and the Dehortation he lodgeth under request to the Elders and the people chap. 5.1 to 12. In this first part he intends to comfort where I consider first the Proposition of comfort ver 3 4 5. Secondly and the confirmation of that comfort ver 6 to the 13. In the Proposition I observe first the maner of propounding and the arguments themselves by which he would comfort The maner of the Proposition is that it is expressed in forme of thankesgiving in these words Blessed be the God and father of our Lord Iesus Christ. The arguments of consolation are 3. The first is taken from our Regeneration ver 3. the second from our Glorification ver 4. the third from our Preservation unto glory ver 5. Blessed be God c. Two things I observe from the coherence of these words First that a Christian can be in â—o such distresse but hee hath still cause to be thankfull to God for many blessings though he be a stranger and used like a stranger though he be scattered and driven to and fro yet in all the dayes of his dispersion hee may observe many memorable things for which he ought to blesse God Secondly that a Christian should never thinke of spirituall blessings but his heart should kindle in him with desire to praise God for them Blessing is diversly taken or caryed sometimes man blesseth man sometimes God blesseth man sometimes man is said to blesse God and so here Man blesseth God three wayes 1. In his heart when being refreshed with Gods favour and inflamed with the joyes of his presence and nourished with the sense of his blessings hee doth lift up his heart within him inwardly with affection striving to laâ—d God and acknowledge his mercy 2. In his tongue when he taketh to him words and openeth his lips to confesse and praise God either in secret or openly either privately or publikely 3. In his workes and that 4. wayes â— When hee sets up memorialls of Gods great workes or deliverances 2. When hee receives the Sacrament setting himselfe apart to celebrate the memory of Christs death by which the covenant of God was confirmed and the fountaine of all grace opened David when hee would render thankes unto God takes the cup of salvation And the Sacrament is called the Eucharist from giving of thankes and so the cup is called the cup of blessing 3. By the obedience of his life striving to glorifie God in a holy conversation 4. And lastly by shewing mercy and thereby causing the hearts and lives of others to blesse God Great reason hath man to blesse God 1. For God is blessednesse it selfe and whether should the water runne but into the sea from whence it is originally taken 2. Besides the Lord hath required our praise as the chiefe meanes of glorifying him 3. And thirdly he hath blessed us and therefore we have great reason to blesse him He hath blessed us in the creatures blessed the worke of our hands blessed the fruits of our loines blessed us in his sonne blessed us by his Angells blessed us by his Ministers blessed us in the blessings of the Gospell and blessed us in the fruits of the earth blessed us in his house and in our owne houses blessed us in our Sabbaths Sacraments the Word Prayer c. blessed us in our soules bodies states names c. And therefore let the people praise thee O God yea let all the people praise thee All thy workes praise thee and the Saints shall sing of thy praise and of the glory of thy power and the majesty of thy kingdomâ— The God and Father of our Lord Iesus Christ c. This periphrasis is used to distinguish our God from the god of Turkes Jewes and Pagans The Lord was used to be knowne to the olde Church by the names of the God of Abraham the God of Isaac and the God of Iacob but now in the Church of the Christians he is celebrated by the name of the God and Father of our Lord Iesus Christ. Two things are here affirmed 1. that God is the God of Christ. 2. that he is the Father of Christ It is not against the use of Scripture to say that God is the God of Christ for Iohn 20.1 Christ saith I goe to your God and to my God and Psal. 45.7 it is said of Christ God even tâ—y God hath annointed thee with the oyle of gladnesse above thy fellowes Now if any aske how this can be that God is the God of Christ I answer by distinguishing the natures in Christ. If you consider Christ in his divine nature he is God of himselfe but not sonne of himselfe His person is of the Father but his essence is of himselfe but I thinke that this is properly taken or meant of his humane nature for that he received from God by the mighty working and over shadowing power of the holy Ghost
Col. 2.10 The consideration hereof should kindle in us a holy impatience of desire so to dispatch Gods worke on earth that wee might haste to that time and place when we shall be like the Angels of God yea their very society should kindle desire to be with such glorious creatures and in the meane time how can we sufficiently praise God that hath appointed such excellent câ—eatures to attend upon us both in life and death how should we esteeme faith and repentance that in Jesus Christ works unto us such a safety of estate under their willing and carefull protection 3. Now for their affection which they beare to man we must in generall know that as understanding is yeelded them so is will and desire inseparably joyned with their knowledge though in a far more noble manner then they are in man There are two principall differences between the affections in Angels and those in men For first Angels have not those base and inferiour our affections that are in men I meane the sensitive appetites Secondly Angels have not their affections seated in any one place or subject as the fountaine of affections as in man the heart is the seat of affections of some of them I meane which are more noble besides that their affections are carried without all sinfull or unhappy perturbations Now for their speciall affection they beare to man either of love or joy or desire divers Scriptures testifie Mat. 18.10 Luk. 15.7 10. Eph. 3.10 This also appeares by their wonderfull readinesse and wisdome and care in the discharge of their protection and preservation of man excellently shewed in a Vision Ezech. 1. Now this desire in them ariseth 1. out of the flames of desire after the glory of God 2. Out of a sympathy or fellow feeling that they have as the members of the same body with the Saints Col. 2.10 Now for the Use of this third point Doe the Angels thus affectionately long after joy in and desire to be hold the spirituall riches of the Church 1. How should this confound us with shame that have no more care to look into our owne happinesse 2. The desire and joy of the Angels should be unto us a quick spur unto all well-doing 3. We should learn of them how to rejoyce in and desire after the good of others we should be so far from envy at their happinesse that wee should desire to know the riches of Gods love to them that we might joy in it This were to be as the Angels of God and the contrary is to be like the devils of hell Now the last thing is their knowledge in those words to looke into To looke into Three things may be here noted 1. That the Angels doe looke into the things of the Church they doe take notice how things are carryed which may both comfort and instruct us Comfort us that so excellent creatures who have the charge over us are so watchfull over all our wayes so as there cannot be the least advantage of our good but they behold the face of God and are ready prest to receive commandments for our succour and good 2. It should make us wonderfull respective of our waies if not for other reasons yet because of the Angels they looke upon us and take notice of all we doe 2. The word here used in the originall seems to allude to the Cherubins about the Arke in the Law and so imports that the Angels looke upon and into the things of the Church as the Cherubins did looke upon the Arke and so it assures us three things in the manner of the looking of the Angels 1. That they looke into the Church and the things of the Church with wonderfull sincerity and singlenesse and purity of nature This was shadowed out Exod. 26.8 in that the Cherubins that should looke upon the Arke were of gold yea of beaten gold not onely excellent by creation but by confirmation also as the workmanship of Christ so as their natures were every way far from contempt or envy or any corrupt desires or ends Besides they did take this view as in the presence of God whom they made the witnesse and Judge of the uprightnesse of their desires 2. That it is with singular perfection and exactnesse This was shadowed in that the Cherubins were not onely placed within the most holy place but close to the Arke yea at both ends of the Arke ver 19. so as they throughly looke into the affaires of the Church 3. That it is with singular constancy of desire and admiration For their faces are alwaies upon it as if they could never looke enough into it 4. That they desire to look into these things as being wonderfully ready to doe any service for the good of the Church This was shadowed in the stretching out of their wings as if they were ready to fly to the succours of the Church Now lest man should grow proud of his estate it is added in the Law that all this view of the Angels was upon the Arke but especially as it was covered with the Mercy-seat to note that that which they most wonder at is the marvellous favour of God in the mediation of Christ stilling the displeasure of God justly conceived by the view of his law broken by man Thus of the manner of the knowledge as it was shadowed out in the old law Now thirdly I consider of the kind of knowledge more distinctly that is in the Angels and that both negatively and affirmatively 1. Negatively We must lay this as a ground that the knowledge of Angels is not sensitive but contemplative that is it is not by sense They doe not know things as we doe by seeing or hearing or smelling or rasting or feeling They have no eyes to looke upon things withall nor doe they know things by images or by reason as the soules of men doe When we conceive of any thing we conceive of it either by images in the phantasie or we find it out by reasoning or discourse and so make judgement of it and this judgement is as it were the eyes of the soule but thus doe not the Angels know things nor doe they know things by their essence as God doth For Gods essence is as it were an infinite looking glasse in which all things shine in their natures and motions and so he knowes them That God that hath given vertue to precious stones or glasses to shew things remote from them hath such a power in his owne being infinitely much more but thus doe not the Angels know things Thus negatively 2. Affirmatively there is a fouretold knowledge in Angels 1. Naturall 2. Supernaturall 3. Revealed 4. Experimentall 1. Naturall was the knowledge all Angels good and bad had of things by creation 2. Supernaturall was that saving knowledge as I may so call it by which the good Angels so know God that they cannot nor will not fall from him but perfectly cleave to
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
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
an infallible assurance that there is a God or that there shall be a hell of wofull torments or the like but it should especially make us thinke of God with all reverence and be afraid to displease him for dominion and feare are ever with him Iob 25.2 This doctrine should make us resolute to goe our wayes and sinne no more the counsell of the wicked should be farre from us seeing he can thus put out their candle and make them drinke of the wrath of the Almighty Iob 21.17 20. Thirdly it should worke in all of us a care to use all meanes that we may be kept from despaire Quest. What then should we do that we fall not into despaire Answ. Some things are to be avoided some things are to be done If we would not fall into despaire First we must take heed of wilfull unbeliefe such as was in the Jewes when men not onely neglect the assurance of salvation brought by Christ but contemne it and strive to put all such cares out of their heads Secondly we must take heed of stumbling If men feele their hearts to bee insnared in respect of Christ and that they are tossed with vile objections c. let them looke to themselves and amend in time for if Christ be a stone of stumbling he may be a rocke of offence Thirdly we must take heed of security and contempt of the knowledge of God's waies Despaire will worke terribly when it lights upon 2 minde that hath contemned knowledge and lived in all ease and security Iob 21.1 to 20. Fourthly we must take heed of apostasie from the profession of the love of the truth for despaire is many times a wofull scourge to such kinde of creatures as the stories record and experience shewes Fifthly we must in generall take heed of all grosse and presumptuous sins especially the sinnes against the third sixt and seventh Commandements for usually these sinnes goe before in the desperation such as are swearing and cursing and perjury and murther and incest and whoredome c. The wicked flee when no man pursues them but the righteous are bold as a Lion Prov. 28.1 and 14.14 Now secondly there are other things which we must doe that wee may avoid despaire First we must not smother our doubts in matters of Religion especially in the cases of our conscience but take the paines to aske and seeke resolution else that which is but doubting at the first may prove to be despaire in the end Those lesser sores in mens hearts may fester and rankle within us till they prove to this great disease Secondly we must store our heads with the promises of the Gospell and those comfortable places of Scripture as may breed in us a full perswasion of Gods singular compassion and mercy towards all penitent sinners and withall do shew us that plentifull redemption in Jesus Christ and the marvellous efficacie of his blood to cleanse us from all our sinnes Thirdly we should above all things put on the shield of faith I meane we should use all diligence to get the assurance of Gods favour in Christ for assurance will preserve us safe from despaire For as unbeliefe brings it so faith preserves us from it Fourthly we should be carefull upon all occasions to keepe our assises and if wee bee endangered by any sinne wee should make haste to judge our selves that we be not condemned of the Lord. For the attendance upon this point maketh all safe whereas the long neglect of our daily sinnes without any humiliation for them may turne in the end to the pangs of some miserable despaire Use 4. Fourthly hence the godly may comfort themselves because Christ is to them a rocke to build on Mat. 16.2 rocke for refuge and safety Psal. 18.2 a rocke for shadow Esa. 32.2 And therefore let the Inhabitants of the earth sing Esa. 42.11 and withall if they consider how God sheweth them they should account their other afflictions but light in comparison of what falls upon wicked men Object But we reade that godly men have beene in despaire as David Iob and others Sol. It is true but yet there was ever great difference betweene the despaire of the godly and the wicked which I will briefly note First they differed in the causes The honours of the wicked proceeded from the curse of God whereas the sorrowes of the godly proceeded from his mercy Secondly they differed sometimes in the object for godly men despaire of themselves wicked men despaire of God It is a grace usuall in repentance to despaire of all happinesse from our selves but now wicked men are out of all hope of Gods mercy and helpe Thirdly they differ in the effects For Cain blasphemes God in his despaire and saith his punishment is greater than he can beare or his sinnes greater than can be forgiven but the godly give glory to God and account him alwaies just and good Againe wicked men rage and repent not but godly men bewaile their sinnes and cry mightily to God Rev. 16.9 10. Ier. 18.12 Wicked men bee in travell but they bring forth nothing but wind they are never the better when they come out of their affliction no though they poured out a prayer to God in the time of distresse Esa. 26.16 17 18. Thirdly the confidence of the wicked man is swept downe as the house of a spider they have no hope at all Iob 8.13 and 11. ult whereas godly men at the worst are supported with some kind of hope or perswasion of mercy and therefore usually they rather aske whether Gods mercy be cleane gone than say it is so Psalm 77. and they rather complaine that God hides himselfe from them than that God hateth them Psal. 88.15 Fourthly they differ in the measure too For God alwayes hath respect to the strength of his children to lay no more upon them than they are able to beare whereas hee respects the sinne of wicked men and regards it not though they cry out with Cain they cannot beare it Fifthly God gives issue out of the triall and returnes from his displeasure in a moment when he deales with the godly Esay 54. whereas wicked men can have no such hope Lastly seeing despaire is such a curse and is so farre from leading men to Christ that it makes them suffer shipwracke upon Christ Ministers and all others should take heed of driving the people upon any pretence into this kind of desperation let men be taught to despaire of themselves but never to despaire of God Hitherto of the kindes of punishments The causes follow first in themselves secondly in God In themselves it is their stumbling at the word and their disobedience To them which stumble at the Word There is a divers reading The old reading was thus To them that offend in the Word noting either in generall that Gods word or Christ doth not profit these men that were guilty of evill speaking and the grosse abuses of the tongue
high in our unworthy conceptions of his Justice Power Eternity Wisedome and Mercy For the second way of glorifying God What heart could stand before his holy presence if he should examine us in justice 1 For our language What man is hee that hath not cause to mourne for his want of language daily in expressing of the praises of God! When did we make his praise glorious have our mouthes been filled with his praise all the day long 2 For our extreame unthankfulnesse when wee meet with God himselfe we have beene healed with the nine Lepers but which of us have returned to give glory to God in the sound acknowledgment of his goodnesse to us It is required we should in all things give thankes and yet we have scarce used one word of praise for a thousand benefits 3 Our slight acknowledgments of sin our backwardnesse to search our waies our carelesnesse when wee know divers grievous faults by our selves either avoiding Gods presence and making confession for fashions â—ake neither out of true griefe for our sinnes and in a speciall manner doe we faile in those cases of trespasse or sinne that comâ— to the knowledge of others Do we knowledge our sinnes one to another Oh how hard it is to bring us to bee easie to give glory to God herein What man is hee that liveth and hath not failed of the glory of God about the Sabbath Do wee delight in Gods work Have we consecrated that day as glorious to the Lord Have not our mindes run upon our own waies After what an unspeakable manner have we slighted God in his Ordinances Lastly what shall we answer to the Lord for our neglects of Jesus Christ Have we glorified the Son or rather have we not shamefull wants still in our faith Which of us can say that he lives by the faith of the Sonne of God And are not our affections to the Lord Jesus extreamly dull and adverse Where is the longing desire after him and the fervent love of his appearing And for the last way of glorifying God by effect How unprofitably and unfruitfully doe the most of us live Who hath praised God in our behalfe Whom have we won to the love of God and the truth Where are our witnesses that might testifie that our good works have caused them to glorifie God But especially woe be to scandalous Christians that have either caused wicked men to blaspheme or Gods little ones to take offence and conceive ill of the good way of God if they repent not it had beene better for them they had never beene borne And as for wicked men that are openly so to give a touch of them and their estate they have reason to repent in sackcloth and ashes if their eyes were but open to see what terrour is implied in this doctrine and how God will avenge himselfe upon them both for their not glorifying of him and for changing his glory and for the opposing of his glory 1 In not glorifying God they have spent their daies without God they have either not conceived of him at all or in a most meane and vile manner they have not honoured him in his ordinances or in his Sabbaths they never loved the Lord Jesus in their hearts c. 2 In changing the glory of God they have done shamefully Some of them have turned Gods glory into the similitude of an Oxe or a Calfe that eareth hay Some of them have given his praise to Images and the workes of their hands Some of them have fixed the glory of their affections upon riches pleasures and favour of men Some of them have made their belly their god and some have given their bodies to harlots Thirdly in opposing Gods glory they have likewise offended grievously they have spoken evill of the good way of God they have abused his servants and so despised him they have set themselves against his Sabbaths c. to omit that they have opposed Gods glory in their hearts by setting up Idols there by allowing striving to maintain Atheisticall conceits against God The second use should be therefore to beget in us a care to use all means to dispose of and fit our selves that we might make God glorious and so amend and redresse our waies herein and that wee may the more effectually bee wrought upon herein I will consider of two things First I will briefly shew the reasons should stirre us to all possible care and diligence herein Secondly I would shew how wee may distinctly attaine to the glorifying of God in all the three waies before mentioned For the first Divers considerations should move us to the care of magnifying or glorifying of God by all the waies we can First it is a great honour that God doth unto us to account himselfe to receive glory any way from our endeavours Shall the creature be admitted in any sense to that glory to make his Creator to make him I say in his excellencie or glory God doth account himselfe to receive a new Beeing as it were by those inward conceptions of his glory and by those outward honours done unto him Shall the King of glory vouchsafe to dwell in our hearts and shall we not be exceedingly desirous to entertaine him Secondly not to glorifie God is to sinne grievously it is not arbitrary but most dangerous to allow our selves either in inward neglects of God or in outward unfruitfulnesse Shall wee attribute so much every day to the creatures we deale with and shall we know or acknowledge so little of the Creator It cannot be safe to slight God Thirdly it is one of the first things that breakes out in the new Converts so soone as any of the Gentiles are visited of God in the same day they glorifie him by conceiving gloriously of him and by magnifying God in himselfe and his servants and service c. And therefore without singular danger of losing our evidence of our calling we must attend to this Doctrine how hard soever it seeme Fourthly wee are bought with a price and are Gods and therefore now both in soule and body we should be wholly devoted to his glory 1 Cor. 6 ult as God hath glorified us in our creation and the many treasures he hath given us in Jesus Christ and we hope the accomplishment of maâ—chlesse glory in heaven and shall wee not bee zealous for the glory of the Lord Many glorious things bee spoken of us through his grace and shall wee thinke or speake meanely of God Fifthly the Lord our God exceeds all things in glory and therefore wee should extoll his praise above the heavens and the whole earth should shew it selfe to be full of his glory Sixthly he is our heavenly Father and can we thinke too well of him or doe too much to win him praise Matth. 5.16 Lastly thinke with our selves What make wee in Gods Vineyard or Orchard If we be trees of his planting ought we not to be filled with the
incorrigiblenesse fourthly by the vanity of his thoughts fifthly by his dotages about earthly things sixthly by his idolatry seventhly by his hypocriticall tricks eighthly by suffering the injuries of false teachers and lastly by the vaine grounds of his hope and faith The spirituall mad man followes to be described and so these sorts of men following are convicted of madnesse in the Scripture First the Atheist He is a man void of reason that denies principles and such an one is he that faith in his heart There is no God as hee that denies the providence of God Psal. 14.1 and 94.8 Secondly the swearer The fooles or mad men blaspheme Gods name Psal. 74 18. Hee were a mad man that would daily raile at the King to his face and such are blasphemers Thirdly the persecuter The Apostle speaking of men that resist the truth as Iannes and Iambres resisted Moses saith that their madnesse shall bee manifested to all men so that he particularly cals tesisting of the truth madnesse 2 Tim. 3.9 Fourthly the idle person Hee is a mad man that will eat his owne flesh but such a one is the slothfull person because hee brings poverty upon himselfe like an armed man or else destroyes the health of his body by his lazinesse or brings misery upon his wife and children or because his soule is eaten up with rust and the canker of his negligence Eccles. 4.5 Fifthly the wilfull offender Hee is a mad man that when hee heares of some imminent danger yet will not avoid it such a one is every grosse offender that hearing of the judgements God will bring upon him for such sinnes or perceiving that the wrath of God is broken out upon others for the like offences yet will madly goe on without feare The prudent man feareth and departeth from evill but he is a foole or mad man that rageth and is confident Prov. 14.16 Ierem. 5.21 22. Sixthly the senslesse praâ—er We discerne him to be a mad man that talking continually faulters in his words and utters sentences that are unperfect without sense or coherence such persons in religion are those prating fooles Salomon speakes of that are full of words and void of sound judgement as the legs of the lame are not equall so is a parable in a fooles mouth As you discerne a lame man by this that his legs are one longer than another so you may discover a spirituall mad man by his discourse about the high points of religion for his words agree not together his sentences are senselesse and unequall A foole hath no delight to get sound understanding in these things and yet is wonderfull forward to utter his minde though hee discover nothing but his ignorance and folly Prov. 18.2 and 26.7 Seventhly the Epicure or voluptuous person He is a mad man that is never merry but when hee hath done some mischiefe and such are all they that make a sport of sinne Prov. 10.23 and 14.9 and 15.22 Eightly the railer He is a mad man that will goe up and down a Towne or a Citie and set fire on the houses of other men as he goes and therefore is the railer called a foole because in his lips there is a burning fire hee devoures the reputation of good men every where where he comes The Apostle Iames cals it The fire of hell Iam. 2. Prov. 16.27 Iude 10. And thus he is a mad man that hateth other men for doing good as the Pharisees did Christ for healing on the Sabbath-day for whâ—ch they were said to bee mad Luke 6.11 Ninthly the Apostate or backslider in Religion Thus the Galatians were bewitched with madnesse that had begun in the Spirit and would end in the flesh that had forsaken the glorious ornaments and priviledges of the Gospel so trust upon beggerly rudiments that forâ—ooke the pretious merits of Christs righteousnesse to trust to the stained clouts of their owne unrighteousnesse Gal. 3.1 3. Tenthly the unthankfull and injurious person Hee is a mad man that will strike his friend that provoketh him not and so are all Nabals their folly is with them that use their friends as Nabal did David 1 Sam. 25.25 Eleventhly the contentious person He is a mad man that layeth snares to catch himselfe and will speake things that force strokes upon himselfe so is every unquiet intemperate busie-body A fooles lips saith Salomon enter into contention and his mouth calleth for strokes A fooles mouth is his destruction his lips are the snare of his soule Pro. 18.6,7 Eccl. 10.12 Pro. 14.3 Twelfthly the implacable person Such men as are so furious there is no appeasing of them but they are like a Beare robbed of her welps Prov. 17.12 They are mad men that will heare no reason A stone is heavie and sand is weightie but a fooles wrath is heavier than them both Prov. 27.3 Thirteenthly all men that abuse their prosperity to the greater liberty of sinne and injury They are mad men that cannot be ruled unlesse they bee kept fasting A man distracted if you let him have his belly filled will trouble the whole house so a wicked man if hee enjoy prosperity and successe will disquiet the whole towne where he lives There are foure things saith Salomon disquiet the earth and one of them is a foole with his belly filled that is a wicked man when he prospers and hath what he will Prov. 30.22 Uses The use of all may be first to shew the misery of all unregenerate men that live in a continuall phrenzie or deâ—ect of all spirituall understanding It is a wofull judgement to have our reason taken from us in naturall things but much more in spirituall for upon this ground it manifestly followes 1. That they lose all the benefit of spirituall instruction all the Ordinances of God during the time of this folly or madnesse are meerely in vaine to them Their phrenzie makes them not onely to want sense but withall to despise all Gods counsels Prov. 1.7 2. That they shame themselves in all their dealings for when a foole walketh by the way he saith to every one that he is a foole Eccles. 10.3 And thus they will undoe themselves soule and body if they hold on A mad man if he governe his estate will soone ruine it Iob 5.3 3. That they live shut up from all the sound comforts of life as fooles and mad men they are shut up in darknesse Eccles. 2.14 God useth them as we use mad men for though he let them goe up and downe the world and so they have a larger roome to walke in than ordinarily our mad men have yet God hath chained them though insensibly the world is but a house of darknesse to their mindes the saving light and all the fruits of it are withheld from them 4. That they are in great danger to dye of their phrenzie and to perish for lack of wisdome Prov. 22.23 Iob 36.12 And therefore in the second place this may serve for instruction unto