implied is that God will passe by these workmen and reject their service This I gather from hence that whereas these builders would not make use of Christ in the building it is here repeated that the building doth goe on and Christ is laid as the Head of the corner which imports that God had rejected them Now God rejects wicked Ministers two waies First one when he curseth or blasteth their gifts and refuseth to be glorified by them when he causeth the night to come upon their divination and puts out their right eyes Secondly the other is when he roots them out by death and makes their places spue them out The first is here chiefly intended and so it notes that it is a great curse of God upon learned men in the Ministery when God will not imploy them or make use of their gifts A learned man that either laboureth not or proposeth not in his labours Gods glory is a publike and standing Monument of Gods displeasure for men to stand and gaze at as it is a great argument of disgrace done to a Carpenter or Mason to stand by while the house is builded and they not intreated or suffered to work and yet have their tooles readie Oh it is a marvellous justice of God to see learned but not godly men passe by so as they have not the honour to doe any work in the Church for the salvation of the souls of men and contrariwise it should rejoyce the hearts of godly Ministers that God as Paul saith of himselfe will account them faithfull to put them into his service and to give their labours any successe Secondly the exprest punishment is the preferment of Christ and the promoting of his Kingdome Hee is made the Head of the corner which words must be considered either in relation to the builders or in themselves as they concerne the exaltation of Christ. First in relation to the builders it imports that it is a punishment to wicked Ministers that love not the Lord Jesus that Christ and his Kingdome should flourish As it fretted the Pharises so it doth and will fret the heart of wicked men till the day of Christ and it is a punishment because of their envie at it and because they finde that they have no part in Christ or the happinesse of his Kingdome their consciences accusing them and besides because they are openly crossed in their oppositions and so ashamed before men Which observation may serve for triall For it is a certaine note of a wicked man who loves not the Lord Jesus that he is crossed and accounts himselfe afflicted or ashamed because the Kingdome of Christ prospers The words in themselves concern the exaltation of Christ and shew how God raised him out of the heap of rubbish as it were and carried him up to heaven and made him their Head and King Head I say over all things giving him power over all things and in particular in respect of the Angels head of principalities and powers and in respect of men head of the Church Nor is it barely said he is head but head of the corner which is a Metaphor borrowed from the building where the holy Ghost intends to shew that he is the onely foundation of the Church as hath been shewed in the first verse of this Chapter And he is well said to be Head of the corner because upon Christ meet as the two sides meet in the corner stone both Angels and men and amongst men both the Saints in heaven and the godly on earth and amongst men on earth both Jewes and Gentiles even all the Elect of all nations ages and conditions in the world The uses of the exaltation of Christ briefly follow First it should teach us to strive by all means to get into his service that is so powerfull and able to doe so much for his servants Secondly It shews us the end of the oppositions of all wicked men Christ shall increase and prosper and they shall be confounded and perish Thirdly it should especially enforce the necessity of beleeving in Christ wee should lie upon him with all our waight as the building doth on the foundation Fourthly it should comfort us in all distresses considering what end God gave to the sufferings of Christ and so it is urged Heb. 12.2 The consideration of the manner and the time followes Is become or is made He doth not tell how but leaves that as granted to be effected without hands even by the speciall providence of God which gives us occasion to take speciall notice of the truth that in things of the Kingdome of Jesus Christ God is pleased to make his worke or to worke sometimes without using any of the meanes which the world takes notice of hee neglects all those meanes which fall within the expectation Psal. 118.20 21. as here for the proclaiming of the Messias there was not any one order or rank of men eminent in the world which God made use of But by a way altogether strange to the world erected the Christian Monarchie which should teach us not to limit God to the meanes which is likeliest to us but to live in all things by faith and where means seeme to faile then with Abraham above hope and under hope to give glory to God and cast our selves and all our care upon God Thus of the manner The time followes In that he said It is become Christ was Head of the corner according to the present time First if we consider the type of it Christ was become head of the corner in that David was made King of Israel as a type of Christs Kingdome over the Church Secondly Christ was head in that in the Apostles time he had received power after his Ascension over all things though as yet the Gentiles were not so fully converted Thirdly that hee is become the head may be taken prophetically For the Prophets to expresse the certainty of a thing to come utter it in the words of the present tense It is so because it shall as surely be so as if it were already done VERSE 8. And a stone to stumble at and a rocke of offence even to them which stumble at the Word being disobedient unto the which thing they were even ordained HItherto of the punishments upon the builders The punishment upon the whole body of unbeleevers is contained in this verse Wherein note first the kindes of punishment Christ is a rocke of offence and a stone of stumbling Secondly the causes both in themselves and in God in the words that follow A rocke of offence and a stone of stumbling Since wicked men have refused Christ and will not beleeve in him hee that may not be a stone of foundation will prove a stone of stumbling and a rocke for them to dash on till they be dashed to pieces which words import the fearefull judgements of God spiritually afflicted upon unbeleevers which is two-fold First they shall be given up to
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
or in us There shall be no war no unquietnesse no violence no fraud no sicknesse paine weaknesse old age no terrors no sorow 3. Because this happinesse shall never expire it is immortall there is no death there hence the word is rendred by some immortall 4. Because it is an estate of all perfection and blessednesse and so some thinke it is the genus to the two other words The second thing affirmed of this inheritance i◠〈◊〉 â—â—defiled and so it may be said to be in five respects 1. Because there we shall live separate from all polluted things such as are the devill the grave hell and wicked men all things that might offend shall then be removed from us no temptations no tares shall be there left 2. Because there we shall bejoyned to God that most undefiled essence the fountaine of all holinesse whence will flow two admirable felicities First the continuall Vision of God in respect of which we shall behold him immediately we shall converse with him no more by scriptures creatures signes or other meanes but by an admirable way not now revealed unto us There shall the pure in heart he perfectly blessed when they shall see God face to face as he is in his glory Secondly the participation of the divine nature not by a powring out of the divine essence but by the communication of divine qualities such as are immortality wisdome glory justice vertue c. Thirdly because we shall there enjoy the fellowship with unspotted Angells and blessed soules and that after an undefiled maner with all purity concord and quietnesse 4. Because we our selves shall be cloathed with perfection of nature being made like unto Christ-man and that both in soule and body In soule Gods image in undefiled graces being perfected without mixture either of defects or corruptions yea our very bodies shall be made like the Christâ— For they shall be without death shame weaknesse or trouble some drowsinesse or unweildinesse For so the Apostle to the Corinthians excellently sheweth by opening foure dissimilitudes betweene the sowing and the raising of the body It was sowen 1. in corruption 2. in dishonor 3. in weaknesse 4. a naturall body but it is raised 1. in incorruption so as it cannot putrifie or die any more 2. in glory so as it shall never be shamed or dishonoured either through deformity or reproch they shall â— shine as the sun in the firmament 3. in power being delivered from all weaknesse or infirmities 4. a spirituall body because in divers respects they shall be as the spirits or angells as 1. in continuing without meat or mariage 2. in swiftnesse or agility able with unconceivable nimblenesse to passe through the ayre or heaven 5. Because as our natures so our service shall be perfect we shall serve and worship and praise God day and night without either weaknesse or wearinesse The third thing affirmed of this inheritance is that it withereth or fadeth not and well is this happinesse praised for this For how should it wither 1. if we respect the presence of God and the Lambe who will be all in all Can the Sun in nature refresh the creatures and shall not the brightnesse of Gods presence doe it much more Was it such a priviledge to eate at Davids table or to sit downe in the kingdome with Abraham Isaac and Iacob what then shall it be to be refreshed with the fulnesse of the sweete presence of God 2. If we respect the fulnesse of all joyes and contentment which shall for ever support the hearts of the Elect their joyes shall never be dryed up nor grow into loathing as all earthly joyes doe 3. If we respect the perfection of all things round about them they shall inherit all things and those made new also The use is first for information For here is implyed the wretchednesse of our earthly condition there is nothing here in this world but it will corrupt and is defiled and will lose his glosse and beauty An estate that is incorruptible undefiled and that withers not wee shall never have till wee come to heaven Secondly for reproofe Oh doe not men now know what a kinde of place heaven is why then doe they turne the glory of such an incorruptible estate into the similitude of corruptible things while they prefer the thingâ— of this world before the glory of that which is to come and why do◠〈…〉 they not that the un 〈◊〉 shall not enter into heaven and this corruption shall not inherit incorruption Oh why doth silly man suffer himselfe so to be bewitched as with incurable doting to pursue these withering earthly things and neglect those immarcessâ—ole felicities in heaven Thirdly for instruction and so the thought hereof should espâ—â—ially affect us with a desire to seeke this immortall and undefiled happinesse and to this end we should first begin our separation here from the wicked â— 2. we should subject our selves to the incorrupt ordinances of Jesus Christ if we would have God to be a father of immortality we must acknowledge him first the king of all ages and let him make us and frame us by his ordinances 3. we must mortifie our corrupt natures and refraine from all things that may any way corrupt us 4. we must put on Christ for he onely hath immortality 5. and lastly we must continue in well-doing as the Apostle shewes Rom. 2.7 we must begin our incorruption hereby sincerity of life for so this word is â—endred Ephes. 6.24 Lastly it may serve for singular comfort to a Christian in all distresses but to thinke what a wonderfull glorious estate is provided for him yea even the more he hath experience of the vanity and wretchednesse of this world the more he should admire the happinesse he lookes for yea it may be one reason that the Lord will have his servants throughly tryed with the miseries of this life that so they might know the worth of that rest and glory they looke for in the life to come Oh what reason have men to desire to dye and to hast to the comming of Iesus Christ to long for it to pray for it to be even impatient in the fervent expectation of it to sigh after it But before I passe from this point one thing may in generall be noted that is that all these properties doe equally belong to all the Elect the whole inheritance and every part of it hath these praises which hinders not but there may be a proper reward unto every man but it is sure that the worâ—t lot in this inheritance shall have the fulnesse of the perfection of these praises Which is reserved c. We have the right and title in this world but the inheritance it selfe is in the fathers keeping and possessed as yet by some of our elder brethren wee are in our minority in this world if
these words but the word of the Lord endureth for ever and explained by shewing of what word he speaketh in these words and this is the word which is preached unto you THE METAPHRASE OF THE FIRST CHAPter of the first Epistle of ST. PETER PETER by immediate calling and commission from IESUS CHRIST the Embassador for the Churches to the dispersed servants of God strangers and Pilgrims in this world that dwell here and there in Pontus Galatia Cappadocia Asia and Bithinia Who for their spirituall estate were chosen of God from everlasting and fore-seene of God with speciall approbation above the rest of mankinde and loved with a fatherly love as appeares by the inward sanctification of their hearts which can be found in none but the Elect of God separated of God to these ends namely that both they might glorifie God by their holy conversation and be glorified of God by the fruition of the benefits purchased by the blood of IESUS CHRIST and now estated upon them by the application of the merits of CHRIST The grace of God even his continuall free favour and the gifts of his spirit and peace even tranquillitie of heart and conscience and all comfortable and needfull prosperity be established upon you and more and more increase in you Eternall thankes bee given unto God who is the God of our Lord Iesus Christ in respect of his humane nature and his Father in respect of his divine nature for all the consolations wherein he hath given us reason of singular rejoycing and in particular for that he hath regenerated us and made us his children by adoption when we deserved nothing but his eternall wrath meerely out of the abundance of his owne matchles mercies and sets us in such an estate as whatsoever our trials affliâ—tions may be yet he hath given us effectual assured hope of full happineâ—se the pledge and undoubted testimony whereof we have in that â—esus Christ is risen from the dead which shewes evidently that all is discharged For else hee could not have come out of prison till hee had paid the uttermost farthing And to shew that he will acknowledge us for sonnes he hath reserved for us in heaven such an inheritance as shall never bee lost or taken from us and shall have no fault nor defect in it nor ever decay in the incomparable worth and glory of it And that we may be sure of possession his owne almighty power will be as a strong garrison about us to keepe us and he hath given us also a lively faith that well preserve us till we be possessed of that glorious and full salvation which he hath prepared for us and is ready to be revealed in the full perfection of it when the day of death or judgement shall come If you object that you cannot take that comfort in these Arguments of consolation because of the many tentations inward and outward with which you are daily disheartned I answer that for all your crosses you may have exceeding much joy even in the midst of your tribulations and besides the trouble of your crosses is but for a little while they are but short tryalls nor are you bound alwaies to be pensive for your crosses but onely when neede requires namely when you neede to be humbled for some corruptions that get too much head in you or for other profitable ends And lastly you lose nothing by your tentations and afflictions For your saith which iâ— a thing more precious in Gods account than all the gold in the world for that will perish and come to be of no use one day is hereby tryed and what though the fire of the furnace of affliction bee somewhat hot yet remember what wonderfâ—ll praise and honour and glory you shall have for the stedfastnesse of your faith when Iesus Christ shall appeare and with his owne mouth commend you and glorifie you before all the world If you object that you doe not know whether the former consolations doe belong unto you or no I will put you in minde of three infallible signes that you are converted and shall goe to heauen 1. The first is your unfained affection to the Lord Iesus Christ though yee never yet saw him with your bodily eyes 2. The second is your continuall â—aith relying upon him alone for your reconciliation and salvation 3. And the third is the wonderfull matchlesse and unutterable and celestiall joy that at sometimes yee feele in the presence of God in his ordinances And therefore yee neede make no doubt but beleeve confidently that God will reward your trust in him by giving such an end to your course as that your soules shall be sure to be saved And that you may be the more abundantly confirmed in the former consolations thinke of the Testimony of the Prophets that were men extraordinarily raised up of God and did Prophesie of this great salvation which is now come to passe and fulfilled in us Christians and being appointed and inspired of God to soretell the singular priviledges of the Christian Churches they tooke marveilous paines about it inquiring diligently by all the meanes they could Studying to finde it out if it were possible what and what manner of time the Holy Ghost which was in them meant when it made them foretell both that the MESSIAS should suffer so many things and withall that after his suffering there should be wonderfull glorious times for the Church Now they were answered by revelation that they themselves must never see those glorious daies on earth but that they were used only as Gods servants to signifie to the Church what should be the estate of Christians after the sufferings of Christ according also to the doctrine of the Apostles who have published the same things to you in the preaching of the gospell being men inspired by the Holy Ghost from heaven and assisted with the visible gifts of the Holy Ghost and your happinesse is so great that the Angells â—f heaven like the Cherubins that stood looking into the Arke doe with singular admiration stand and wonder at and search into the manifold wisedome of God in the happinesse to which you are brought by Christ. And as you neede to be comforted so have I thought it fit to exhort you and first in things that are generall to you all both concerning the matter of holinesse and concerning the meanes of it There are three things you should labour after 1. The first is the restraining and resisting of all lâ—ts of godlinesse which within from corruption of nature are wont like long garments to hinder you in the labour and race of a holy life 2. The second is the moderation of your selves and that right temper in your hearts and lives especially in the use of the outward things of this world 3. The third is the perfecting of the assurance of your hope concerning the glory of heaven which
would be glad to bring their honour in exchange for it Think of it If it were such a great glory to be honoured by earthly Kings as it was done to Ioseph and Mordecai what is it to be such whom God will honour God gives more honour then Kings have and therefore much more then they give Christians shall have this honour not in the sight of a few men but before all Nations of men Angels this honour shall not be for a small while but for ever For the King of heavens mind will not change nor shall the Elect die and lose their honor or live and staine it Besides God will give fulnesse of gifts and grace to use this honor which earthly Princes cannot give and this honor shall be held without envy or opposition and they shall have eternall possessions answerable to their Honor. And thus of the 7. verse and so of the fourth reason to confute the first objection Verse 8. Whom yee have not seene and yet love him in whom now though yee see him not yet doe you beleeve and rejoyce with joy unspeakable and glorious THis verse and the next containes an answer to a second objection which might be made thus Might some one say I know not whether the former comforts belong unto me I know not whether I be borne againe c. To this the Apostle answers by giving two signes by which men might try themselves 1. The first is the love of Christ. 2. The second the joyes of the holy Ghost Concerning which the meaning is that whosoever loves Christ whom he hath not seene and hath felt those unspeakable and glorious joyes of the holy Ghost hee is undoubtedly borne againe But such are you therefore you need not doubt your estate In generall we may then note 1. First that there are certain and infallible signs of a child of God there is such a way of tryall by signes 2. Secondly that the triall of our estate by effects wrought in us is a safe and profitable way 3. Thirdly that though we see not all the signes yet if we discerne any in sincerity they are infallible therefore the Apostle here propounds two of many Whom having not seene ye love Two things may here be observed the one exprest the other implied The doctrine exprest is that the unfained love of Jesus Christ is in every one that is borne of God and where it is it is an infallible signe He that loves Christ it is certaine that both God the Father and Christ love him Ioh. 14. 21. Eph. 6.23 and contrariwise 1 Cor. 16.22 The Use of this doctrine is threefold 1. First it should teach us to try our selves whether the love of Christ be in us or no now that this may be distinctly discerned wee must understand that the love of Christ may be two waies considered either as it is in the sparkle or as it is in the flame In some the true love of Christ is as it is but in a small measure Now others have the inflamed love of Christ. First there are 7. signes of the love of Christ wheresoever it is in truth though but weak 1. First we may know whether we love Christ by our estimation of him if we doe truly love him wee esteem him above all other persons and things in the world Mat. 10 37 Phil. 3.9 2 Secondly we may know it by our constant desire after the meanes of communion with Christ he loves not Christ that loves not the meanes in which Christ makes his favour knowne to men doe we love the kisses of his mouth that is doe we affectionately desire the meanes by which hee shews his love even those sweet pledges of his love in his word 3 Thirdly we may know our love to Christ by our love to Christians that are his members we love him that begat if we love them that are begotten of him 1 Iohn 5.1 4 Fourthly we may know it by beleeving in him Iohn 16.27 For if we love him we put our trust in him and relye upon him and his merits 5. Fiftly we may know it by our care to keep his commandements For so he saith himselfe He loveth me that keepeth my commandements Iohn 14.21 The love of Christ and the love of sinne cannot stand together 6 Sixtly we may know it by our griefe for his absence if to misse Christ be the sorrow of our hearts it is a signe we love him Cant. 3.1 7 Seventhly we may know it by our willingnes to suffer for his sake Ioh. 21.19 Thus Peter must one day prove that he loves Christ by being willing to be caryed whither naturally hee would not for the confirmation of the truth 2 Now there are seaven signes also of the inflamed love of Christ For they that have such tender affection after Christ 1 Doe sometimes feele the very passions of love they are as it were sick of love for the time overcome with the wonderfull affection they beare to Christ Cant. 2.5 especially when they have felt great comfort in the meanes 2. Their love is unquenchable and unresistible it is strong as death and much water cannot quench it Cant. 8.6 7. 3. They doe wonderfully earnestly and affectionately sometimes long after his second comming greatly desiring to be dissolved and to be with Christ 2 Tim. 4.8 Phil. 1.23 4. Fourthly they doe almost onely joy in Christ. God forbid I should rejoyce in any thing but the crosse of Christ Gal. 6.14 They account all other things losse dung in comparison of the excellent knowledg of Christ Phil. 3.9 5. Fiftly they continually talk of him they never linn they have words at will their tongue is as the pen of a ready writer Psal. 45.1 They can easily praise him and admire almost every thing in him Cant. 5.9 to the end 6. Sixtly their inflamed love is shewne by a willingnesse with contentment to doe the meanest service to Christ or his religion This was a signe Mary loved much that shee could even kisse the feet of Christ and wash them with her teares and wipe them with the haire of her head Luke 7.44 to the end 7. Seventhly they are wonderfully incouraged with his praises they are more fiered with his praises of them or his acceptation of them in the word or prayer then with the applause of the whole world besides Cant. 4.16 Coherence 2. Secondly if wee want the love of Christ wee should use all meanes to get it Now there are three things that would further us in getting this love 1. To pray for it to God 2. To acquaint our selves with the word of Christ. For that sets out his praises his love to us and the singular blessings he hath purchased for us 3. To converse with Christians that doe tenderly love Christ and abound in holy affections Those daughters of Ierusalem that wondered why the Church should make such adoe about Christ when they had conversed with her
may hence note one excellent pledge of Gods love and goodnesse he is not bound to give us any wages till the end yet see his mercy he doth recompence us every day 4. Fourthly woe unto wicked men their end is shame and confusion even the fruit of all their evill waies or as the Apostle saith their end is damnation Phil. 3.18 The salvation of your soules The soule is a spirituall substance within us by which we resemble God it can subsist of it selfe it hath neither matter nor end it was created of God of nothing and united to the body that God might be rightly knowne and worshipped The soule is a kind of picture of God within us that can live though the body were not when I say it is void of matter I meane it is not made of any other thing as our bodies be there is no metall as I may say of which it may consist and it is such a divine creature as it cannot die as the body doth and it was of purpose put into the body that so amongst the visible creatures God might be known and worshipped For if we had not a soule within us we could never attaine to any knowledge of God more than the bruit beasts For God cannot be knowne by bodily senses Now for the union how the body and soule are knit one to another I cannot expresse it Salvation notes especially that estate of excellency and glory which the faithfull have in another world though properly the word notes but onely what we are delivered and saved from in heaven This salvation excludes all misery and includes all happinesse All misery may be referred to foure heads 1. Sinne. 2. Infirmities 3. Adversaries And 4. Death none of these shall be in heaven All happinesse likewise may be referred to foure heads 1. Perfection of nature 2. Communion with the blessed viz. God Christ Angels and just men 3. And a glorious inheritance in the heaven of the blessed And 4. Immortality all these shall be enjoyed in that other world Now though the soule be taken synecdochically for the soule and body yet the salvation of the soule is principall and more glorious The use may be threefold 1. For information 2. For instruction 3. For reproofe 1. There are three things we may be informed in from the consideration of the salvation of the soules of the faithfull 1. First that godly men are in a wonderfull happy case whatsoever their outward estate be because their soules shall be saved there are springs of joy in the very hope of this immortall happinesse this salvation is so great a mercy as we may truely say his reward is with him 2. Secondly that there is a matchlesse love in God to man not onely in that he provides such an estate but first that he doth it freely without all respects of merit Tit. 3.4 and secondly because he sends up and downe the world to offer this salvation From hence ariseth the Phrase my salvation is gone forth 3. Thirdly that faith is wonderfull precious that brings us such a salvation 2. Further for the second there are divers instructions may be deduced from this doctrine as 1. First it should teach us to deny ungodlinesse and worldly lusts Tit. 2.12 the very thought of going to heaven should extinguish the desire of sinning 2. Secondly we would make God all our trust and our expectation Psal. 62.5 We should resolve to rest upon God For none else either will or can doe so much for us as he can Hee is well said to be the hope of Israel none have so great hopes as the faithfull 3. Thirdly we should labour for the assurance of salvation and lay hold upon it striving to get evidence for it Heaven should suffer violence seeing it may be had we should never be quiet till we can get it 4. Fourthly and lastly such as have attained some assurance of their salvation should looke to foure things 1. First they should strive for large affections to expresse the sense of so great salvation It is such an incomparable benefit as wee should be alwaies praising c. 2. Secondly it should quicken them to good works the remembrance that we shall be saved should be like a fire within us to inflame us to all possible care to please God and to be fruitfull in all well-doing Salvation should be as a burning lamp within us a Christian should never be without fire in his heart in respeâ—t of his care to maintaine good works 3. Thirdly shall wee not be content with any condition in this world seeing wee are so well-provided for in a better what should trouble us if we can remember that after a short time our soules must be saved 4. Fourthly shall we be so glorious in heaven why then our conversation should be in heaven we should be alwaies thinking of heaven our mindes should run upon it 3. Now as this doctrine may informe and teach so it may reprove whole troops of carnall Christians that never labour after this glorious estate that scarce ever aske what they should doe to be saved but sleepe it out in a Lethargie and never aske after nor remember their latter end Thus of the 9. Verse and so of the confirmation by prolepsis or the answer of their objections Verse 10. Of which salvation the Prophets searched and inquired diligently which prophesied of the grace that should come unto you THe consolation propounded verses 3 4 5. is confirmed first by Prolepsis or the answering of Objections verses 6 7 8 9. secondly by testimony of worthy and holy men verses 10 11 12. So that these words make good the consolation of Christians by setting before us what witnesse holy men of old have given of our happinesse that live now under the Gospell In the words five things are particularly to be noted 1. First who testifie or who are Gods witnesses and these are described 1. first more generally and so they were Prophets 2. secondly more specially and so they were those Prophets that were appointed of God to prophesie of the gracious priviledges should come unto us Christians 2. Secondly their adjunct paines and endeavors to furnish themselves in the knowledge of those things that concerne us They searched and inquired diligently 3. Thirdly the question they studied or unto which they testifie In generall it was of salvation ver 10. In speciall it was of the manner and time of the grace foretold 4. Fourthly the occasion that fiered them to this earnest desire after this knowledge and that was the inspiration of the holy Ghost driving them to foretell of the passion of Christ and glories that should follow Now they rightly conjectured that this glory did import some excellent estate of the Church then and that they would faine have knowne 5. Fiftly the successe and that was they were answered by revelation which answer is set downe verse 12. Prophets God hath revealed his will three waies 1. First
to behold THE fift and last thing concerning the testimony of the Prophets is the successe of their enquiry and diligent search and that in generall is that they were answered and resolved of God Now in the Lords answer there are two things to be observed 1. The manner how God gave his answer that is to say by Revelation To whom it was revealed 2. The matter of the answer which stands here of two parts The first concernes the persons the second concernes the things promised of God The persons are considered both negatively and affirmatively Negatively the Prophets were resolved that they themselves were not the men whom those Oracles concerned Affirmatively they were told that those things which they prophesied of they did minister unto us Christians Thus of the persons Now the things promised or prophesied of are not onely propounded but commended and further described and that two wayes 1. By the glory of their efficient causes and those are either lesse principall namely the Apostles and other Ministers of the Gospel or more principall namely the holy Ghost sent downe from heaven 2. By the adjunct respect of the Angels in heaven who are said to desire to look unto those things that are thus treasured up in the Arke of the Church Now from the coherence and generall consideration of these words we may be assured of this generall doctrine that such as diligently seek unto God shall be satisfied and resolved and answered God is no accepter of persons he that resolved the Prophets will answer us also it is an unchangeable order of promise such as seeke shall finde such as aske shall have such as knock shall be opened unto Mat. 7.8 yea he saith every one that asketh c. yea it is certaine that God will make this good unto the diligent use of every one of his ordinances as Prayer Esay 30.19 Ioel 2.19 Ier. 33.3 Reading Iob. 5.29 Hearing Esay 56.3 Mich. 2.7 Conference Esay 19.24.25 The use is first for confutation of their wretched Atheisme that scorne Gods ordinances as bare and empty actions but if there were no more to commend them then what this doctrine assures it might sufficiently censure them for their just contempt For in these and every of these the Lord meeteth his servants and doth as it were by a heavenly entercourse conferre with his people and familiarly make himselfe knowne unto them as one man is knowne unto another by conversation or his name therefore are they called his name in the third commandement 2. Secondly we should be incouraged in all distresses and doubts and ignorances to have recourse unto God and in all humility and constancy and faith to seeke unto him in the name of Christ who was ever knowne to be a Councellour unto his people but then let me adde this that wee looke to our selves when we come unto God for there are divers men whom God will not answer or if hee doe it is in justice as Mich. 3.7 Zach. 7.11 Ezech 20.3.31 But what must we doe that God might answer us 1. First we must be such as will answer when God calls else it is just we should call when God will not aâ—swer Zach. 7.11 2. Secondly when ever we receive aâ—swers from God wee must be sober and humble and take heed of swelling and pride else the Lord in freed of feeding uâ— with revelation may buffet us by the messengers of Sathan 2 Cor. 12.17 â— Thirdly we must take heed of security and spirituall sleepinesse for that will silence God and not answering may be iustly the scourge of it or else the Lord may permit the watchmen in stead of comfort to smite us with their words of reproofe and discouragement Cant. 5.6 7. 4. Fourthâ—y we must take heed of Idols in our hearts beloved sinnes For then either the Lord will not answer at all Ezech. 20.31.3 or he will give uâ— bitter aâ—swers Ezech. 14.3,7 or he will make our sins answer against us Esay 59.12 or his creatures as instruments of iudgements shall answer us Heb. 2.11 or if when our sins doe answer against us the Lord yet do heare it is meerely for his names sake Ier. 14.17 yet meere infirmities are no hinderances Rom. 11.4.3 5. Fiftly wee must bring a mind that will give glory to God without limiting God or daring to neglect or contemne Gods answers an instance of Gods indignation at such as will inquire at God what to doe and yet take their owne course iâ— evident Ier. 23.35,36 6. We must carefully distinguish betweene answers of tryall and direct answers Paul received an answer of death 2 Cor. 1.9 but yet he died not at that time The Lord will reserve the glory of absolute infallibility to his word As for private and secret revelations they are not alway to be infallibly trusted unto but such inward answers as have warrant from some promise of the word such are infallible but such could not Pauls sentence of present death be Thus of the generall viz. that God will answer Now the first thing in particular is how they were answered viz. by revelation Vnto whom it was revealed God answers divers waies For at some times extraordinarily hee hath given men their answers in dreames Mal. 2.12 sometimes by his Angels to men awake Act. 10.22 sometimes by the extraordinary revelation of the holy Ghost as Luke 2.26 Ordinarily also God answers more waies then one as sometimes by his works by giving what we desire of him sometimes by his word directing or comforting us sometimes by his Spirit especially in time of private prayer The first is by operation the second by information the third by consolation but here it is by revelation Againe Revelation is either uncreated or created There is an uncreated Revelation which is infinite and such is that which the Father reveales to the Son from all eternity The created Revelation hath three degrees 1. Imperfect 2. Perfect 3. And most perfect The most perfect revelation is in Christ-man in whom are all the treasures of wisdome and knowledge The perfect revelation is in Angels and blessed soules in heaven the imperfect is in men on earth The revelation vouchsafed to men on earth is either ineffectuall or effectuall The ineffectuall is a revelation not availeable to salvation such is that revelation which may befall wicked men For they may prophesie as is granted Mat. 7. But I call this revelation ineffectuall because they may be Castawaies for all this But properly Revelation is the heritage of the Saints For in them onely it is effectuall and thus the Lord doth grant revelation in two degrees 1. Sometimes it is such an illumination as works a full assurance sometimes it is an illumination that works onely a perswasion In weak Christians the work of the spirit of revelation is perswasion but in strong Christians it is full assurance Unto the revelation of full assurance I refer also these revelations of the Prophets
or to the poore or to the Church or to the service of my country or to the conversion of soules c. have I ministred the wit or learning or wealth or power the Lord hath given me Contrariwise it cannot but be wofull to some to remember on their death beds that they have spent their meanes and gifts to promote wicked courses and to procure sinne or to maintaine the riotous or gamesters or whores or dogs or any way their own lusts oh what wil they say when they are asked whom have you clothed fed comforted counselled admonished c. But unto us But why are we honoured thus and not the Prophets The Lord sheweth mercy on whom he will shew mercy I meane it for the manner and time and measure and meanes we must not herein dispute with God yet even this tends wonderfully to the praise of Gods constant love to his Church we see he doth not grow weary of his affection he did not spend all his grace and favour upon Kings Patriarchs and Prophets but he is ready to entertaine even the prodigall sonne of the Gentiles with as hearty or rather more hearty entertainment then ever he did the Jewish children that had not departed out of their fathers houshold Secondly this also shews that extraordinary gifts are not the best for us wee want the gifts of prophesie but to have the glorious grace of Christ is better then all for we see the Prophets desired it more and great reason for one may be a Prophet and yet not be saved Math. 7. but so one cannot have the true grace of Christ but they shall be saved hee is in better case that can pray with the Spirit then he that can prophesie For God is rich to all that call upon him and whosoever calleth on the name of the Lord shall be saved Rom. 10.10 Ioel 2. Besides we may note here that God will not be bound to shew his tenderest kindnesse to his best servants no doubt the Prophets were better servants to God then we are yet you see they must not envie it to know that others shall be more made on then they Finally here is implyed that Gods promises and provisions of grace can never be in vaine If it be not for the Prophets yet it must be for us For so in the originall it is as if it were rendered but yet unto us to note that no word of God shall be in vaine Esay 55.11 They did minister This phrase imports divers things 1. Wee are here againe occasioned to think of a strange depth of respect God beares to the meanest of his children none are too good in his account to doe them service the Prophets must not think scorne to minister to them yea so doth God reckon of them that Kings and Queenes must not be too good to nurse them yea we see here the Angels are desirous to know or doe any thing that concerns them yea the holy Ghost will leave heaven to doe them good Oh the bottomlesse depth of Gods love and oh the barrennesse and shallownesse and unthankfulnesse of mans heart that cannot be more inflamed towards God to render love for love yea wee should be afraid ever to challenge God for want of love we should account it a great offence to call his affection in question the Lord takes it wonderfull ill Esay 49.15 16. 40.26 oh that God should love us so beyond all president all desert yea above all we could desire and yet we be still so slow hearted 2. From this phrase we may note that the greatest in the Church ought to account it their honour to doe service to their brethren It it charged upon all without exception to serve one another by love Gal. 5. and Christ saith of the greatest let him be your servant Mat. 20. The Use is for all of us to search our hearts to see whether we can finde such a noisome pride in our selves as that at any time we should think our selves too good to doe Gods work or to doe service to any of Gods people if we doe find it let us purge it out as vile leaven and be humbled for it before God else the Lord may perhaps finde out waies to shame us and scourge us that we dreame not of 3. This word Minister as it is in the originall excellently imports how we should serve one another For it is to serve as the Deacons did 1. out of conscience of a calling and commandement from God 2. with all diligence 3. constantly 4. cheerfully Rom. 12.5 with all humility making our selves equall with them of the lower sort All this the Deacons did 4. This word imports that spirituall things are from God onely in respect of beginning and as the primary cause For the Prophets doe but minister them They have nothing but that they have received for every good and perfect gift commeth downe from God the Father of lights which should teach us in the use of all meanes to direct our hearts to God The things which were reported unto you These words evidently shew First that the primitive Church was first taught by tradition that is by lively voice not by written Scriptures onely so was Adam so were the Patriarks for the first 2000. yeares 1 Thes. 2.15 But might some one say Doth not this wonderfully make for the Papists in their opinion about traditions No whit at all and that this point may be more fully understood I will shew out of Scripture that the word Tradition hath been taken three waies and then declare particularly that this doctrine can make nothing for the Papists 1. Sometimes by traditions are meant the inventions or precepts of men imposed with opinion of holinesse and necessity upon the consciences of men and so it is taken and taxed Mat. 15.2 3 6. Col. 2.8 2. Sometimes by traditions are meant certaine rules prescribed by the Apostles concerning things indifferent and their use Thus the Corinthians are praised because they kept the traditions as the Apostle delivered them unto them 1 Cor. 11.2 3. Sometimes by traditions are meant certaine orders appointed by the Apostles for the prevention of disorder in manners in the Churches of Christians and thus I take it to be understood 2 Thes. 3.6 when condemning such as would not work he saith they walk disorderly and not after the traditions which ye received of us It seemes the Apostle had prescribed some courses for preventing of idlenesse and such inconveniences 4 Sometimes it is taken for the very word of God delivered by lively voice so the word was delivered 2000. years before the law 5. Sometimes it is taken for the word of God as it was first delivered by the Apostles while the Scriptures was yet unfinished whether it were delivered by report or writings and so 2 Thes. 2.15 1 Cor. 11.23 15.3 According to the fourth sense or this last it is taken here Now this can make nothing for
the Messias to come 2. By the whole ceremoniall law and service For all those were shadowes of Christ to come But the Gospell is said to be hid and concealed from ages and generations c. Rom. 16.26 Eph. 3.5 Col. 1.26 The text is as it is now It did appeare but not so clearly But how doth this doctrine of the Gospell differ from other Scripture especially from the law 1. In the manner of revelation The law is written in some sort in the heart of man Rom. 2.15 but the Gospell now may not be knowne to nature but revealed by Christ Mat. 16.17 2. In the subject of doctrine The Law tels us what we should be but not how we can be so Now the Gospell shews us a full and sufficient righteousnesse in Christ that will be availeable The Law saith pay what thou owest doe this and thou shalt live But the Gospell saith beleeve the promise and thou shalt be saved 3. In the continuance of the force of it The gospell is an everlasting gospell God will never alter his mind whereas he hath changed his mind for the covenant of works But is it the Ministers duty onely to publish the gospell in that the Apostle saith by them which preached It is chiefly For to produce the effects before mentioned it is his calling who hath commission from God to be his embassador yet private persons may comfort one another with these things But is the gospell onely effectuall when it is preached It is most effectuall then and that is the ordinary meanes God hath appointed 1 Pet. 1. ult The Uses are First for Ministers and so 1. For consolation For the excellency of the subject exalts the dignity of their calling they are trusted with a very glorious embassage Rom. 15.16 17. 16.26 therefore never be ashamed of it Rom. 1.16 and this was taught by Christ himselfe Mat. 4.13 and those Eph. 3.4 2. For Instruction Therefore to serve God in their spirits even with their whole hearts Rom. 1.9 and suffer all things rather then hinder the Gospell 1 Cor. 9.12 Paul saies It is better for mee to dye then to make my glorying void Secondly for the people 1. For instruction 1. To pray for their teachers that God would open their mouthes and make their hearts fat with his goodnesse herein Eph. 6.19 and to esteeme them as Rom. 1â— 15 2. To receive it with all gladnesse and power yea and affliction too 1 Thes. 1.4 5. 2. For terror to wicked men that contemne or neglect so great salvation this is preached for a witnesse against worlds of them Mat. 24.14 The anger of â—od will be revealed from heaven against them Rom. 1.18 God will search mens hearts both for desires and care and for contempt too 1 Thes. 2.4 Act. 15.7 8. and at the day of judgement the terrible vengeance of God shall fall upon them 2 Thes. 1.8 1 Tim. 1.9 10 11. This makes their judgement greater Thus of the lesse principall The most principall cause is the holy Ghost sent downe from heaven By the holy Ghost sent downe from heaven The meaning is to affirme that the things propounded in the Gospell are the more eminent because they were effected by the very holy Ghost This that is here â—â—id that the holy Ghost was sent from heaven was first and principally fulfilled in the dayes of the Apostles and chiefly then also in the day of Pentecost as is shewed in the second of the Acts. But secondarily it is true of all faithfull Ministers that the holy Ghost works wonderfully from heaven in the power of the Gospell Ghost It is an old English word and signifieth a spirit and the Spirit of God is called an holy Ghost or spirit 1. for distinction sake and 2. by effect For Gods Spirit is holy that is it hath all holinesse and it hath it in it selfe not by illumination from any other higher cause and so are not the spirits of men and Angels holy mens spirits have sinne in them on earth and the Angels and blessed soules in heaven have no holinesse but what they received 2. Gods Spirit is holy by effect For it his proper work to sanctifie the elect and so to work holinesse upon the spirits of men by spirituall regeneration But why is Gods Spirit called a holy Spirit rather â—hen wise or mercifull c First when we call him holy we comprehend all that in it for wisdome and mercy are but parts of holinesse Secondly in respect of us and his working in us it is a most proper word for it notes his working in the Elect above all reprobates Fâ—r a man may be a wise man and yet perâ—sh Mat. 11 2â— 1 Cor. 1.19 and a man may give all his goods to the poore and yet it is nothing 1 Cor. 13.3 but now if a man be made a holy man hee is sure to be saved Well then the first doctrine is that Gods Spirit is a holy Spirit which may serve for divers uses 1. To exalt in us a further sense of Gods goodnesse that is pleased to put his Spirit within us seeing our hearts are so uncleane and his Spirit so holy 2. It may humble uâ— and feare us from sinne if we belong to Christ we carry about with us the Spirit of Christ Rom. 8.9 Now think of it then thou canst not sin but thou hast a witnesse and a Judge within thee Besides the very respect of the holy Ghost should move thee to feare sinne for sinne grieves the holy Ghost and hinders his work of sealing thee up to the day of redemption Eph. 4.30 3. It should encourage uâ— in the works of mortification for Gods Spirit hath his name of holinesse and though it be never so hard yet by the Spirit wee shall be made able in some measure to mortifie the deeds of the flesh Rom. 8.10 and to walk in Gods statutes Ezech. 36.27 Secondly if we consider why the holy Ghost is hâ—re named wee may learn that the holy Spirit of God is the first and chiefe cause of all that grace which either Ministers or people enjoy in the gospell Which may first comforts us against all the impediments of the gospell Oh might some men have thought a 100. yeares agoe how is it possible to bring downe the power of Antichrist why by the Spirit of Christs mouth he will consume him 2 Thes. 2. In the mouth of Christ in the preaching of the Gospell there is a Spirit even the Spirit of God which will doe more then 10000. armed men to pull him downe Oh might some one think I shall never understand or never remember so many holy comforts and instructions why the Spirit of God will teach us to profit and leade us into all truth and help our infirmities when wee deale with God and his ordinances and pull downe those strong holds which Sathan hath to hinder the obedience
God and yet in Princes courts 1. Not entertained â— ut many times repulsed 2. Not knowne many times of any body 3. Not dwell there 4. Not favoured of the King or his sonne 5. The Lords will not attend us to carry us to the King or shew us all c. 6. Soone are we cloyed with the glory of it if we had all we would 7. In the Kings court we see the glory of others not â—ur owne But contrary to all these it is in heaven as it shall be with the righteous Which things the Angels desire to looke into In these words the grace brought unto us in the Gospell is commended by the adjunct desire the Angels have to looke into it if such glorious creatures see such worth in these things then they are certainly to be highly accounted of and rejoyced in but the Angels doe so as saith the holy Ghost who is acquainted with the desires of Angels as wel as with the thoughts of men Therefore c. Before I enter upon the particular consideration of these words I must in generall observe one doctrine from the coherence viz. that as any are more holy and happy so they doe more admire the grace brought unto us in the Gospell it is much that the Prophets give such testimony so is it that the Apostles and Ministers of the Gospell spake such glorious things of it but if that may not confirme us the holy Spirit of God and the Angels of God shal be brought in to deliver not their opinions onely but their desires also Which may serve 1. For singular reproofe of the madnesse of our natures that cannot be won to know or regard wherein the chiefe good lies but are so infinitely distracted with endlesse hunting after the riches or pleasures of life Oh how are our hearts sunke deepe in rebellion when neither the verity of these things nor our owne mortality nor such abundant testimonies from heaven can move us But woe unto us for two reasons from hence First wee shall be made inexcusable since God hath warned and instructed us with such undeniable testimonies Secondly here we see the cause why wee seek not after the grace of Christ in the Gospell it is because we are alienated both from holâ—nesse and happinesse For if we had experience in either we would judge as â—he Angels of heaven doe 2. For singular strengthning and incouragement to every one that hath true grace let him rejoyce in his portion the Gospell is the best riches it were â—ot bâ—ught deare if a man sold all he had to purchase it we should rather take the judgement and opinion of one Angell then of a thousand worldly persons 〈◊〉 is no matter what they say they know not their felicity flesh and bloud hath had no revelation in these things it is the Spirit of God onely thaâ— can shew us the things given us of God it is the scope of this place to confirme the consolations ver 3 4 5. Thus in generall now in particular there are foure things to be considered of 1. What these Angels are 2. What account God makes of them 3. What affection they beare to men in that they are said to desire c. 4. What their knowledge is in that they are said to looke into c. 1. Now for the first you must understand that all creatures are of one of tâ—eâ—e three sorts 1. Invisible 2. Visible 3. Both visible and invisible Man is both visible in respect of his body and invisible in respect of his soule The heaven and earth and seas and beasts and foules c. are visible the invisible creatures are these Angels The estate of this invisible world of glorious creatures is in the greatest part 〈◊〉 unrevealed to us yet some things the Scriptures for our good hath let fall and theâ—efore to this question I answer two waies 1. By considering what they are in name 2. What they be in nature 1. The names given them are of three sorts 1. Some expresse their nature and so they are spirits 2. Some expresse their excellency and dignity and so they are called principalities and powers c. 3. Some expresse their office and employment and so they are called Angels in this place which signifies Messengers because they are sent to minister to them which are heires of salvation Heb. 1.14 2. Now for their natures Angels are spirituall substances invisible and immortall subsisting of themselves indued with singular understanding and freedome of will created of God for his glory in his service in the world especially in the Church But why are they called by the name of office more usually then by the names that expresse their natures It is because God delights in them for their seâ—vice and they themselves are more glad of well-doing then of their happinesse in nature from whence we may learn that it is not enough to get singular gifts and excellent estates unlesse we be industrious in the use of them our glory lieth not in excellent parts but in the fruitfull use of them We should learn then of Gods Angels to obey as they obey that Gods will may be done on earth as it is in heaven that is 1 willingly 2 speedily 3 constantly For so the Angels obey else we may be as the Angels of God for gifts and yâ—t goe to hell But are all these incorporeall spirits here meant No for some of them fell away and stood not in the truth it is onely the good Angels called the elect Angels 1 Tim. 5.21 are here meant but it is worth the noting what sinne hath brought upon the Devils they have not onely lost their nature in respect of purity but their names to so as usually when the Scripture calleth Angels it meaneth it of good Angels they have lost the dignity of their very title this is the fruit of pride or envy or disobedience or whatsoever else was their sin Some say it was pride in affecting divinity some say it was envy stirred by the decree of exalting of mans nature above Angels in and by Christ some say a transgression of some commandements in particular not exprest as Adams was Thus of their names and natures 2. Now for the singular account God makes of them it may appeare divers waies 1. By the excellent titles given them aâ— are stars of the morning sons of God principalitieâ— and powers c. 2. By the place he sets them in hee placeth them next his owne person in the chamber of his owne presence to be alwaies about him even in heaven the fairest roome in the whole building of the world 3. By the trust he hath put in them hee hath committed the charge of his Elect unto their protection and care Psal. 34. 91 Heb. 1. 14 4. By the singular grace of confirmation that now in Christ they 〈◊〉 of all the creatures should never have experience in their own nature of any evill
him 3. Revealed knowledge is that illumination by which God many times communicates the mysteries of his will to the Angels otherwise hid to them 4. Experimentall is the knowledge which they get by experience and observation in the world especially in the Church as things daily fall ouâ— But that this point may be yet more cleare it will be profitable to declare it by considering the severall things they know and the rather because they know them not all one way All things Angels know are either 1. God 2. or the creatures 3. or the mysteries of the Gospell 4. or the thoughts of men 5. or things to come Now these things they know but after a diverse manner How doe they know God For opening of this I mist shew it by the eye of man three waies By sight we know things first mediately as by a glasse expressing the proportion of the thing we see though we see not the thing it selfe Secondly by the presence of the thing in the eye or rather of the likenesse though the thing it selfe be not in the eye as when we look upon a man some what distant from us Thirdly when the thing seene is present in the essence of it in the very eye so the light is in the eye of man Now by the first way the Saints see God on earth that is to say by means as by a looking glasse not face to face By the second that is by some signe or likenesse of Gods presence the Angels did see God by creation By the third way that is by the lightsome presence of the glorious essence of God is Godseene of the Angels face to face as they are confirmed in Christ and so also doe the blessed soules see God 2. Now for the creatures of all sorts the Angels know them two waies 1. In the glasse of Gods essence in which they perfectly are resembled 2. By certaine likenesses of things put into them immediately after their creation whereas man hath his knowledge by degrees and they view things as it were in one view not successively as we doe but at once as it were by a sudden coruscation as I may call it they see what is in the creatures as the heavens had their perfection all at once so had the Angels and as the perfection in the heavens is alwaies actually so is the knowledge of Angels alwaies perfect in act so there is no time wherein they know not any creature God hath made 3. As for the mysteries of the Gospell it is probable that the maine heads of salvation of the Elect by Christ they knew it shortly after the creation else how could they discharge the guardianship of the Elect if they knew nothing of their salvation It was their function to minister to them that should be heires of salvation and they did often attend upon Christ as the Saviour of the Church when he appeared yet the severall branches and determinations and the circumstances of time and their employments or the persons in severall ages that should be called as for example the calling of the Gentiles or the like things that concerned either their ministeries or the mysteries of Christ they did not know by nature but by grace of revelation after Eph. 3.10 4. For the thoughts of men I must distinguish some thoughts are so secret and still in the mind as they make no impression upon the body at all some thoughts are so boyling and working that either by gestures or by the impressions of some affections raised by them they leave some print upon the body The first kind God onely knowes of the second kind a wise man will know much by ghesse much more the Angels of God 5. Lastly as for things to come they must be considered either as they hang in their causes necessarily or probable in nature or as they are expressed in the prophesies of Scripture or as they are secret in the counsell of God Things to come of the first two kinds the Angels doe know respectively The third sort onely God knowes Thus briefly of the nature account affections and knowledge of the Angels The maine use of all is that which is here intended viz. that the desire of these noble creatures should incourage and settle us in the assurance and estimation of the grace brought us in the Gospell Thus of the 12. verse and so of the first part viz. matter of Consolation The matter of Exhortation followes to verse 8. of Chap. 3. Verse 13. Wherefore gird up the loines of your minde be sober and trust perfectly on the grace that is brought unto you by the revelation of Iesus Christ. HItherto of the first maine point of the doctrine of this Epistle viz. matter of Consolation Now followes the second viz. matter of Exhortation from ver 13. of this Chap. to ver 8. of Chap. 3. The Exhortation is twofold generall and speciall generall concerning such duties as belong to all Christians as they are Christians to ver 13. of Chap. 2. speciall concerning particular duties as they stand in speciall relation to others ver 13. of Chap. 2. to ver 8. of Chap. 3. The generall Exhortation is likewise twofold For either it concerns the matter of holinesse in this Chap. or the meanes of holinesse Chap. 2.1 to 13. In these words and the rest that follow to the end of this Chapter two things may be noted First the things to which he doth exhort Secondly the reasons by which he doth enforce this Exhortation The things to which he doth exhort are three 1. The first concernes the renovation of the minde gird up the loines of your minde 2. The second concernes the moderation of life Be sober 3. The third the confirmation of hope Trust perfectly c. The reasons are sixe taken 1. From the image of God ver 14 15 16. 2. From the judgement of God ver 17. 3. From the redemption in Christ ver 18. to 22. 4. From the relation to the godly ver 22. 5. From the immortality of the soule ver 23. 6. From the immortality of the body ver 24 25. Thus for the order From the coherence divers things may be noted First that we are seldome comforted but we had need to be exhorted so apt are our hearts to security and so usuall is it that deadnesse of spirit should follow lively joyes Besides Sathan is aptest to cast in his base injections after any comfort as it was with Paul after his revelations Secondly that the best use of Consolation is to stirre us up to godly conversation and the setling of faith and hope and thereby wee may note a difference betweene the illusions of Sathan and the true comforts of the holy Ghost Thirdly that the meditation of the desire of the Angels and the true Prophets of God should make us ashamed of the slownesse of our hearts and quicken us to gird up the loines of our minds Gird up the loines of your
that was himselfe the onely begotten Sonne and heire of God by 〈◊〉 that God and man might be one in covenant This one is made God and man in person 2. For instruction we may learne divers duties 1. To blesse God for our Saviour Christ as the foundation of all our happinesse Shall 〈…〉 talke of his righteousnesse all the day Shall not everlasting joy be upon our heads Psal. 103.1 2. 71.23 Esay 35.10 1 Cor. 30 31. Eph. 1.6 7. 2. To seeke redemption in him both from the guilt of our sins Rom. 3. 24 25 Esay 44.22 and from the power of them and from the punishment of them Psal. 1 30.7 Iob 19.25 Psal. 34.19 c. Esay 63.16 50.2 Psal. 31.7 55.18 Hos. 13.14 3. Therefore we must serve him in holinesse and righteousnesse all our daies Luke 1.68 74. Esay 59.20 Tit. 2.14 4. Let us follow the example of his humility and let him that would be great amongst us be the servant of all Mat. 20.28 Coherence 5. Honour the redeemed of Jesus Christ and ever say what one Nation is like to Christs people By his bloud Hitherto of the person by whom we were redeemed now followes the manner We were redeemed 1. by the passion of Christ 2. by the obedience of Christ and well are they joyned together for the justice of God required both and it hath ever been the nature of the Devill and the world to powre out flouds of tribulation after innocency especially in the eminent As it was with Christ so it is with all his members who are conformed unto him both in sufferings and obedience and as any are more innocent so is their passion the greater but let that passe The first point here intended is that the Holy Ghost would have us to know and knowing to be deeply affected with it that wee were ransomed by bloud yea by the bloud of Iesus Christ God and man For the explication of this point foure things briefly would be considered 1. That it is 2. What it is 3. Why it is 4. How it is 1. The first that our ransome was to be payed in bloud was foretold continually from the very fall by sacrifices in bloud and is proved by expresse Scriptures Heb. 9.13 14. Act. 20.28 2. For the second The bloud of Christ is diversly taken sometimes sacramentally and so the wine in the Sacrament is his bloud Mat. 26. sometimes mystically and so the bloud of the Martyrs is the bloud of Christ and so they are said to fulfill the rest of the passion of Christ sometimes imputatively and so the Saints have their robes made white in the bloud of the Lambe Revel 7.14 but most an end properly for his naturall bloud and so it is taken here For no Saints nor bloud of Martyrs can make atonement for our sinnes But by his bloud He syneâ—dâ—chically meanes all his passion even all that hee suffered of the malediction of the law as the surety for our sinnes 3. For the third If any aske why Christ in suffering endured this kinde of suffering I answer 1. Expiation for sinne was a way universally conceived of to be fittest done in bloud 2. Hereby he fulfilled both the Scriptures of the Prophets and the types went before of him 3. It was not onely for example but also for the sanctification of the like sufferings in the Martyrs of all ages 4. It was one of the curses of the law 5. It was his good pleasure hereby to shew his matchlesse love to us If we aske why this part of the passion of Christ is so much stood upon and so often remembred I answer 1. To shew the extremity of Christs humiliation 2. To shew the full accomplishment of all types 3. To confirme our faith in the assurance of the compleatnesse of our ransome 4. To settle our hearts with more affection to him 4. For the fourth Christ shed his blood for us many times As first in his Circumcision as the first fruits and pledge of the rest 2. In his sweate in the garden 3. When hee was crowned with thornes and whipped 4. When he was nailed on the Crosse. 5. When his side was pierced with a speare The last is chiefly intended The Use may be divers 1. It may informe us of our extreame misery by nature men must think upon it their native condition is most servile else there had not needed such a ransome by such blood 2. It may import the horrible misery of wicked impenitent sinners when they shall fall into Gods hands If Christ being but a surety for others suffered such extreame things oh what mercy can wicked men expect The very dolours of Christ should teach them how miserable their case shall bee 3. To consider that Christ hath bought us to himselfe by his blood should compell our affections to resolve more unchangeably and unfainedly to devote our selves to his service that paid so deare for us Shall we not live to him in all sincerity that was faine to shed his blood before he could redeeme us to himselfe as a peculiar people If any thing will doe it this should kindle the zeale of good workes in us 4. It may comfort us many wayes 1. It shewes that Christ wonderfully loves us 2. That the satisfaction of our debt is fully made 3. That his intercession daily for us must prevaile since his blood cryes in heaven for us and speakes better things then did the blood of Abel 4. That our nourishment to eternall life shall bee surely effected because he hath given himselfe as bread and his blood as drinke for us 5. It should teach us patience in all our afflictions or combats with sin seeing we have not resisted unto blood as the author and finisher of our faith did Heb. 12.3 4. Precious blood The blood of Christ is commended for the marvellous preciousnesse of it which may appeare besides the expresse affirmations of Scripture 1. By the continuall view of the slaine sacrifices 2. By the amasement of the creatures when it was shed The Sunne eclipsed the vaile of the Temple rent the rockstorne the earth trembling c. 3. By the admirable effects of it it appeased Gods anger Rom. 3.25 it purchased the Church Acts 20. 28. which all the gold and silver could not doe it ratified the covenant therefore called the blood of the covenant Luke 22.20 Heb. 9.18 it is our drinke indeed Iohn 6. it makes a holy consanguinity betweene Iew and Gentile they are all allyed in the blood of Christ Eph. 2.13 it overcomes the Devill Rev. 12. it saves us from the destroying Angels Heb. 11.18 it makes intercession for sins after calling continually in heaven Heb. 12.24 it purgeth the conscience from dead workes Heb. 9.14 and it opens the holy of holies and gives an entrance into the kingdome of heaven Heb. 10.19 Quest. But whence comes this preciousnesse into the blood of Christ Answ. I answer many wayes 1. Because it
looke upon the Elect but as they are in Christ. Fourthly seeing it is certainly decreed concerning the gathering of mens soules by the 〈◊〉 of Christ it should teach Ministers with all readinesse and patience to preach the Gospell in the places where they come as knowing that such as are ordained of God shall be gathered even so many in these places as belong to the election of God Act. 13 48. Verily This doctrine of 〈…〉 is â—â—tered with a kinde of mild asseveration the reasons of which asseveration are these 1. Because the most men will hardly beleeve any such thing men by nature are wonderfull apt to object against the doctrine of Gods decrees and therefore he urgeth it with an asseveration 2. Because of the excellency of this decree above all the rest this was a golden statuâ—e the most amiable ordinance that ever was that God should from everlasting resolve to send his owne Son to redeeme us 3. This asseveration is to worke the greater assurance of faith in the Elect they should never doubt Gods love to them in Christ for verâ—ly Christ was pre-ordained c. Before the foundation of the world This phrase is used in divers senses in Scripture 1. Sometimes the foundation of the earth is taken for the peopling of the earth since the foundation of the world that is since the peopling of it Exod. 9.18 2. Sometimes for justice and judgement in the earth the foundations of the earth were moved that is all went to wrack in matters of justice Psal. 82.5 But usually it is taken for the creation of the world especially in respect of the support of this great frame of heaven and earth The foundation of the world is that admirable work of God erecting this huge frame of heaven and earth and supporting it by his almighty power so that before the foundation of the world is before the world was set up But why doth he rather say before the foundation of the world then before the world was It may be for two reasons First to raise up our thoughts to the contemplation of the wonderfulnesse of the founding of heaven and earth for the rarenesse of the wisdome of God and the cunning he shewed in this admirable frame Prov. 3.39 for the unsearchablenesse Ier. 31.37 for the surenesse and durablenesse of it Psal. 78.69 for the absoluâ—enesse and independance of Gods power in framing all this Iob. 38.4 5 for the suddennesse of it it being all done with a word and for that all this was made of nothing and that this great earth the foundation of all the rest should it selfe lie in the waters Psal. 24.2 and indeed the whole borne up onely by the power of Christ without meanes Heb. 1.3 Secondly this phrase may be of purpose used for the likenesse of the state of the Church to the world and the promise of God for the upholding of it Hee that made the world of nothing raised a Church to himselfe of that which was worse then nothing yea all that is said before of the world may assure us of so much and much more in the execution of Gods counsels in Christ for the Church Psa. 78.79 The doctrines are 1. That the world had a beginning it had a foundation it was not eternall 2. That we ought to be deepely affected with the admiâ—ablenesse of the making and upholding of the world But who can tell that there was sâ—â—h a wonderfulnesse in the creation of the world 1. Scripture doth telâ— it Heb. 11.3 2. Christ was by when it was done Prov. 8.29 3. The Angels of heaven saw the whole when it was done and were by at the doing of a great deale and were rapt with admiration at the wisdome and power of God Iob 38.4 5 6. 4. Lastly the frame it selfe as it 〈◊〉 â—â—ands speaks evidently for the wonder of the workmanship But what use may be made of the wonderfulnesse of Gods workmanship herein 1. We should disceâ—â— and marke and acknowledge the power and wisdome of God herein and by our often thoughts raise up our hearts to the often meditation of it Psal. 104 1. to 9. Shall the Angels shout with joy and shall we be so dull Iob 38.6 2. It shews the eternity of God and his soveraignty and power to dispose and alter all things at his will Psal. 102.26 89.11 3. It intimates to us many consolations 1. That God can easily prolong the life of his servants that could give and uphold the being of so huge a frame Psal. 102.26 2. That God himselfe is wonderfull firme and unchangeable to all generations and faithfull in his word that can give such a stable being to heaven and earth Psal. 119.90 89. Esay 40.21 48.13 51.13 16. 3. That if the world have such a sure foundation then much more the Church Esay 14.32 For if the foundation of the world be so glorious oh how glorious is the foundation of Sion If he have made such an excellent house for his people to dwell in it shewes he loves them much and meanes to provide for them for continuance Prov. 20.26 but especially how precious are the foundations of the new Jerusalem Rev. 21. 4. This intimates the fearefull power of God in the execution of his judgements upon wicked men Amos 9.5 Zach. 12.1 2. Deut. 32.22 2 Sam. 22.8 The project concerning our eternall salvation by Christ was before the world conceived in God Eph. 1.4 Psal. 90.1 Ier. 31.3 The Uses are divers 1. Therefore let us admire the matchlesse love of God that not onely loved us first but loved us before the world was 2. Let our love to God taste of the knowledge of this doctrine since wee began not so soone as he let our waies and purposes and desires be to extend our affections towards God to the end yea and beyond all end also 3. Let it comfort us in all adversity to think of this everlasting love of God Esay 40. 4. Lastly doth not thiâ— evidently confute merit of workes It was for no desert in us for we were loved before we had done either good or evill Rom. 9. And thus of the fourth point But was manifest in the last times for you The fift thing is the manifestation of this great work of our redemption amplified by the time of it viz. in these last daies and comprehended in the manifestation of Christ. Christ is manifested five waies 1. For the faithfull 2. To the faithfull 3. In the faithfull 4. By the faithfull 5. With the faithfull â— He was manifested for them in that he did undertake for the merit of their redemption 2. He is manifested to them in the preaching of the Gospell revealing Christ and him crucified before them 3. Hee is manifested in them when in respect of true grace his image is formed in them thus God 〈◊〉 his Sonne in Paul Gal. 1. 16. 4. Hee is manifested by them when with their obedience
of a sinner God stands not upon the greatnesse or soulenesse of the sinne Ezek. 36.26 Zach. 13.1 3. Where he saith seven times it was to note 1. The perfection of our justification in respect of God it was done seven times that is perfectly 2. The imperfection of our application wee have need to have our pardon sealed seven times or with seven seales God must tell us it often over and over 4. Where he faith and shall pronounce him cleane it notes 1. That Justification evidently hath two parts 1. The imputation of Christs righteousnesse 2. The forgivenesse or acquitting of the sinner here called his pronouncing him to be cleane 2. That if God and his Minister doe speake comfortably unto us we need not care for all the world besides 3. How easie it is for God to justifie a sinner It is but to say hee is cleane or to bid him be so The word of the Lord made the heaven and the earth and the same word of God makes sinners cleane 5. The letting of the living bird loose notes the loosing of Christ from the bonds of death and the grave and from all that obligation in which as our surety he stood tyed to God secondly that tâ—ll the sinner be justified Christ stands bound though he have dyed for us 6. The birds flying into the open field might signifie 1. That the justification of one sinner may bee the ratification of the hope of all penitent sinners 2. That the righteousnesse of Christ is revealed publikely from heaven in the shew and offer of it to the whole Church VERSE 8. Hitherto of what the Priest was to doe Now followeth what the person to be cleansed was to doe What he was to doe concerned either his 1. cleansing or his 2. returning into the campe First of his cleansing 1. Where he saith he that is to be cleansed note two things 1. That he is not called a leper any more but described by a Periphrasis to note that when we have confessed our sinnes and purposed to return and God hath comforted us somewhat in Christ though yet we have not finished our assurance or sanctification yet we are no more accounted lepers God doth not call us any more by the name of our transgression This may comfort the object 2. Lest we should grow too secure he saith he is still to be cleansed though he have beene sprinkled till he have finished his sanctification that is till he have taken a sure course for reformation 2. That besides sprinkling with blood we must bee washed in water that is besides our justification we must be sanctified and besides the necessity of sanctification here are divers things to be observed as 1. That we must of our selves labour our reformation Hee shall wash 2. That without voluntary sorrow wee can hardly have comfort of true sanctification 3. That sorrow without reformation will not serve the turne It must be washing that we may be cleane There is a great deale of water and washing in worldly sorrow but it makes nothing cleane Esay 1.16 4. That true sanctification is totall He must wash himselfe the washing must goe as farre as the leprosie 5. That true sanctification makes a man repent of all the occasions of sinne and fearefull of every thing that might infect him This is signified by washing his clothes 6. That the penitent hath an extreame quarrell to his evill thoughts which for number he accounts as the haire of his head and for sincerity hee would â—aine be rid of all the wickednesse is in his heart So the Leper did shave off all his haire 3. Hiâ— returning to the campe may note 1. That the Church of God on earth is like a Campe 1. For uncertainty of outward condition They move up and downe like an Army 2. Yet there was providence in the seeming confusion of their estate for they rise not but when the cloud rose and went before them and besides the Arke went with them God leads his people and his holy presence departs not from them 3. That the estate of the Church is a militant estate they are in a continuall warfare 4. The Church is like an Army lying in holy beauty Psal. 110.3 That men justified and sanctified have right to the Communion of Saints and ought to be so acknowledged notwithstanding their former leprous evils 4. His tarrying abroad out of his tent seven dayes might note 1. The publication and sound tryall of the repentance of the sinner and the great notice is taken of the conversion of a sinner There is nothing but looking on the Leper for seven dayes As any are more holy so they are more glad at the conversion of a sinner so the Angels in heaven 2. That contempt of the world and the killing of the cares of life are usually wrought when there is a sound conversion to God The Leper cleansed hath no great minde to goe to his tent Yea it notes that we ought to lay aside the trouble of earthly things till our hearts be well setled in our sanctification and justification Note that when he doth goe home it is but a Tent The best condition of a childe of God in outward things is but like a Tent quickly set up and quickly taken downe more for necessity then for delight or glory VERSE 9. Hitherto of the workes of the first day Now in this verse is set downe what he must doe on the seventh day which was to shave his haire and wash his clothes and so to be cleane Quest. But what might this repetition import For these things were done before Answ. It noted that mortification must be renued and that wee must even long after our first conversion be truly humbled for our evill thoughts and grieved for that corruption of nature that still sweats out of us and bee very fearefull and watchfull against the occasion of evill Yea it imports that after calling there may arise new thoughts of evill in the minde as this haire growes though it were shaven seven dayes before and that there may be corruption left behinde that though wee have done much in mortification the leprosie may be in the clothes though they have beene washed c. Yea we may note here that the more a sinner is exercised in mortification the more he searcheth out his corruptions Now he shaveth off the hair of his beard and eye-browes Note also that such is the successe of mortification sometimes that for the present it seemes to cleanse the soule of all corruption that there dares not stir as it were one evill thought or passion or lust I say for a time for like the haire they will grow againe Quest. But what is meant that he saith he shall be cleane Did not the Priest pronounce him cleane before Answ. Two things may be intended hereby 1. That though Gods Ministers doe comfort and acquit penitent sinners yet many times till they be more exercised in mortification they will hardly be
is the temptations of unbeliefe 2. Against present affliction when wee consider what wee are borne to 3. Against the scornes of the world we are borne not of blouds but which is better of the bloud of Christ Ioh. 1.12 2. For Instruction for the remembrance of our new birth quickens us to a care to live as becomes our new birth which is the true reason why it is mentioned here The Use is first 1. First for Ministers to bend the whole course of their ministery hitherto what doe we profit them if we gain them not to God Yea hereby the glory of many Ministers is to be judged He is the excellentest teacher that can convert most to God Here God will be free 2. For all sorts of men as 1. For all godly men 1. If they be strong to build themselves up in the contentment of their birth 2. If they be weake to looke to the establishing of their hearts in the assurance of it 2. For unregenerate men it should awaken them to a care to shake off their lamentable security procrastination prejudice silence sinfulnesse or what else hinders them from this glorious worke To this end Think of death and the threatnings and anger of God seriously Judge thy selfe for thy sinnes Pray with David for a cleane heart beg a new heart Ezech. 36. Parable Get out of ill company Be warned to fly from the wrath to come Neglect not so great salvation Be not deceived Gal. 6.7 1 Cor. 6.9 Take heed lest God leave you with the very discourse of regeneration What shall it profit to be borne of great bloud c. if thy soule perish for ever I beseech you therefore by the mercies of God save your soules that you perish not in the condemnation of the world Consider God would not have you die c. The second thing that may be noted from hence is that our blessed immortality begins at our new birth for by the Gospell God brings immortality to life and light 2 Tim. 1.10 and by the Spirit of Christ we are then quickned Eph. 2.1 4. being by nature dead in respect of true immortality For from this moment of time Christ lives in us Gal. 2.20 we are alive to God though we be dead to the world The Use should be first to put vs in mind of the marvellous power and glory of the Gospell that brings this life light unto us 2 Tim. 1.10 2. We should be comforted against all our feares and doubts and against all the afflictions or temptations of our naturall life for immortality is begun in us already Those divine sparks are so kindled as they shall never be quenched God hath kindled the light of heaven in us This is very eternal life we have here on earth Ioh. 17.3 God hath made us immortall creatures already for though we have not yet attained to the full degree of the shining brightnesse of our immortall happinesse yet from degree to degree wee shall proceed till we be like the aâ—â—ient of dayes Immortality may be distinguished into foure degrees or states 1. The first iâ— the life of the infant in grace and then we live as babes two things being eminent companions of that estate viz. weaknesse and crying that is many frailties and much griefe for sinne and wants 2. The second is the life of young men in grace 1 Ioh. 2.14 Heb. 5.13 and here two things are eminent 1. affections and 2. strength or might or power of gifts 3. The third is the life of them of ripe age or of fathers in grace 1 Ioh. 2. 14. Heb. 5.13 Here likewise two things more shine 1. greatnesse of judgment or experience 2. an habituall conquest over all sorts of sinnes so as the very taste of them or temptations to them are enseebled and more seldome These three are on earth 4. The fourth estate is that wherein we shall be like the anâ—ient of dayes even God himselfe in the perfection of all gifts and possession of all happinesse Lastly this doctrine may shew the miserable estate of all such as will not be informed by the Gospell They faile of immortality and must die in their sinnes for if they be not borne againe they perish for ever Thus much of the fountaine of new birth The manner followes considered 1. negatively 2. affirmatively Not of corruptible seed Two things are here imported concerning the naturall birth and propagation of all men The first is that our naturall birth doth not advance our immortality and everlasting happinesse we hold not our happinesse by any title from our carnall birth Mat. 3. Rom. 9. We are not borne heires of heaven In our birth we receive the beginning of naturall life from the seed of our naturall parents but not of eternall life The second is that this naturall seed is corruptible we so live that we must die we cannot hold out even in that estate for men will die and they come of men that have dyed Hâ—b 9. Iob 10. Ps. 89. and therefore the Use should be 1. To abate the great thoughts that arise in great persons about the noblenesse of their birth 2. We should all be thereby the more quickned to the care of new birth 3. Therefore we should looke for death and prepare for it and patiently beare the infirmities accompany our mortall bodies till the time of our change come 4. Impenitent sinners should awake to live righteously seeing their perfections must come all to an end they cannot long abide in the greatest glory of the world they can attaine to 5. Here is a manifest difference betweene the children of the two Adams the children of the first Adam are borne corruptible the children of Christ are borne incorruptible 6. Lastly here is a singular consolation to the godly about their perseverance They are confirmed as the Angels of heaven they cannot fall away they are not borne of corruptible seed Thus of the manner negatively considered In the affirmative observe two things 1. what the meanes is 2. and by what it is Or thus The meanes is seed described by the properties It is incorruptible and by the cause or instrument of generation viz. the word of God Seed To omit the usuall acceptation of the word seed It is taken in Scripture in a restrained sense many wayes Sometimes for Christ Hee is that seed in whom all the nations of the earth are blessed Sometimes for the godly The children of the promise are the â—eed Rom. 9.8 Sometimes for the body of man within the grave which is cast into the earth as seed in the day of buriall 1 Cor. 15.43 Sometimes spirituall things in generall 1 Cor. 9.11 Sometimes the fruits of righteousnesse or mercy Iames 3.18 2 Cor. 9.6 So there is sowing to the Spirit Gal. 6.7 8. Sometimes for the word of God Mat. 10.13 Sometimes for saving graces conceived in the hearts of the godly and so I take it here And thus grace is like seed either
without testimony of his favour For by his word of promise and by his Spirit bearing witnesse to our spirits hath hee manifested even from heaven his acceptation and in particular when the beleever stands before the Lord with his sacrifice duly offered when the Lord doth suddenly fill his heart with the cloud of his presence or warme his soule with the joyes of the holy Ghost what is this but the signe of his acceptation Quest. VVhat if we be accepted in our service of God what great thing is that to us Answ. VVhen God accepts thine offerings thou maist be assured of three things First Thaâ— all thy sinnes be forgiven thee God hath purged away thine iniquity he hath received an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell unto God he rejoyceth over thee with joy Phil. 4.18 Thirdly It is a pledge unto thee that God will supply all thy necessities out of the riches of his glory in Iesus Christ our Saviour Phil. 4.19 Verse 6. Wherefore also it is contained in the Scripture Behold I put in Sion a chiefe corner-stone elect and precious and he that beleâ—veth therein shall not be ashamed HItherto of the proposition of the exhortation The conformation followes where the Apostle gives reasons why we should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priviledges of Christians unto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7.8 In the testimony of God observe first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concernes either the giving of Christ for the good of the Church or the safety of the Christian that by faith receiveth Christ. The giving of Christ is exprest in these words Behold I lay in Sion a chiefe corner stoâ—e elect precious the safety and happinesse of the Christian that receiveth Christ in these words And bee that beleeves in him shall not be confounded First of the place where this testimony is found viz. In the Scripture By the Scripture is usually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy ghost But here he meanes it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word gives us occasion to consider of the nature of these Books and of their use and of their excellency and of their harmony These Books are called Scripture because they containe in writing the whole will of God necessary to be known of us they are the Treasures of all truth The doctrine which was before delivered by tradition for 2000. yeares was afterwards written downe and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible above all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceeds all others in divers respects First because these vvritings vvere inspired all of the holy ghost 2 Tim. 3.17 2 Pâ—t 1.21 so vvere no other vvritings Secondly those vvritings containe a vvisdome far above all that that can be had by the Princes and men of this vvorld the platform of the wisdome that is in God himselfe 1 Cor. 6.7 Thirdly they vvere penned by more excellent men then any other vvritings the greatest vvisest holiest men Moses David Salomon the Prophets Euangelists Apostles c. Fourthly they have such properties as no other vvritings have they are more perfect pure deep and immutable then any mans vvritings These containe all things necessary unto faith and a good life 2 Tim. 3.17 18. These vvritings onely are pure vvithout fault or error or any corruption in them and for depth â—nd majestie never any vvritings came neare them and for unchangeabâ—nes Heaven and earth must passe away but a jot of Gods word shall not passe away Matth. 5.24 1 Pet. 1.23 Fiftly if we consider the effects that must be acknowledged to the praise of the Scriptures vvhich can be true of no writings besides no writings can describe God so fully to us no writings do so bring glory to God no Scripture but this can convert a soule to God Heb. 4.12 13. Other writings may shew us some faults to be avoided but give no power to subdue them Psâ—l 19.8 These writings onely can minister solid comfort to us in adversity and these onely can make us wise to salvation and perfect to every good word and work The consideration whereof should work in us a singular love to this booke above all other books in the world yea above all the treasures in the world we should account them with David more sweet then hony and more precious then gold Psal. 19.11 Psal. 119.14 15 27. Thirdly the third thing may be noted from hence is the harmony of all these books they all agree as if they were but one writing yea but one sentence yea one word though the books were written by divers men yet they agree so perfectly that they all sound one thing for they were all inspired by the same Spirit of God which should teach us when wee meete with doubts or objections or scorning contradictions to condemne our owne ignorance and to be fully resolved that there is a sweet harmouy though we doe not see it And secondly and especially it should knit our hearts to the Scriptures wee should be affected as with the most delightfull musick of the world or in the world Fourthly The fourth thing concernes the use of Scripture and so we may note two things First That wee must receive no opinions but what can be proved by Scripture To the law and to the testimony if they speake not according to these it is because there is no truth in them Isaiah 8. Secondly we may note hence that the best men must prove what they teach by Scripture If the Apostles did it who were men priviledged from error then much more must other men we must beleeve no man above what is written 1 Cor. 4.6 and hee is accursed that teacheth other things then what is written Gal. 1.7 though he were an Angell from heaven Which should teach us to get proofes into our heads for all that we beleeve and to take heed of receiving traditions even from good men For there be traditions on the right hand as well as on the left Ioh 5.30 Acts 17.1 Thes. 5.21 Secondly Thus of the place where this testimony is The manner how it is there is in the word Contained It is contained in Scripture Contained 〈◊〉 〈◊〉 〈◊〉
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
are to be disliked so are dumbe Christians too Secondly it should teach Christians to strive to be of an harmelesse and inoffensive disposition The Priests in the Law of God were men without blemish and so should Christians in the Gospel Phil. 1.2 15. Thirdly we should hence learne to set the Lord alwayes before us and to walke before him seeing it is our office to keepe in the Temple and to bee neere the Lord. Fourthly it should compell upon us a care of our sacrifice The maine worke of the Priests was to offer sacrifices Now our sacrifices are principally prayers and good workes as more at large is shewed on the notes of verse 5. and in these we must be daily imployed But then we must in all our services looke to the rules of sacrificing which â—as I â—aidâ— I have handled at large vers 5. onely for the present remember these few things First that their sacrifices are worth nothing without an Altar to sacrifice them on and this Altar is Jesus Christ Heb. 13.10 Secondly that thou must have fire to burne the sacrifice on the Altar and this fire is holy affections Mark 9. Thirdly that in all thy sacrifices thou must keepe out leaven now the spirituall leaven that marres thy sacrifices are first malice secondly any notable wickednesse thirdly evill opinions fourthly worldly griefe and passions which like leaven sowreth the sacrifice Thus of the seconâ— principall use Use 3. This may serve for reproofe of divers sorts of men as First of the Papists They have fire but no Altar and therefore cannot sacrifice they have zeale but not knowledge as was said in the case of the Jewes who knew not the righteousnesse of Christ. Secondly of the carnall Protestants They have an Altar in that they professe justification by Christ but either they have no sacrifice or no fire The rich among them bring not their sacrifice of almes and all sorts neglect prayer and good workes or if they doe any service to God there is no fire to burne the sacrifice they serve God without zeale and holy affections Thirdly hypocrites are here rebuked They bring for matter the right sacrifices sometimes and they have fire too but it is strange fire many times they have zeale but it is rash and unwarranted they doe good duties in an ill manner or spend their zeale on traditions either on the left hand or on the right Fourthly fearfull Christians are here reproved because when they have sacrifices and an Altar and fire too yet they beleeve not the attonement may come by it or the acceptation of them from God Thus of the fourth point An holy Nation The holinesse of a Christian is his fifth prerogative wherein he excels all other people and the godly are holy many wayes Some are lesse principall some are more principall First they are holy in respect of Gods appointment and calling God hath decreed them to holinesse Eph. 1.4 and created them to good workes Eph. 2.10 and called them to be Saints 1 Cor. 1.16 Secondly they are holy in their sect or kinred They are of an holy kinred for their Head Christ Jesus is infinitely holy and their brethren are holy brethren Heb. 4.1 Thirdly they are holy in their Lawes No people have so holy just and exact Lawes there is no defect or error in them The word of God is perfect Psal. 19. Prov. 8.5 6. Fourthly they are holy in their signes they weare the badges of righteousnesse The uncircumcised were accounted unholy and the Jewes a holy nation because being circumcised they had the signe of righteousnesse so are Christians holy by Baptisme sacramentally Fifthly they are holy in regard of separation from the wicked and the world A thing was said to be holy in the Law which was separated from common uses to the use of the Tabernacle so are the godly holy because separated from the unholy But chiefly the godly excell for holinesse if we respect the holinesse First of justification they are holy by the imputation of the perfect holinesse of Christ and so are they as holy as ever was Adam in Paradise or the Angels in heaven Secondly of sanctification they have holinesse in their natures and they practice holinesse too and thus they are holy in heart and by inchoation They have grace in all parts though not in all degrees and they are not destitute of any saving or heavenly gift 1 Cor. 9.11 And this kinde of holinesse must not be slighted or meanly accounted of for first it is a holinesse wroâ—ght by the holy Ghost Secondly it is presented to God by the intercession of Christ whereby all imperfections are covered And thirdly it is acknowledged in the covenant of grace which admits of uprightnesse and sincerity instead of perfection which in the other covenants were required Thirdly they are holy in hope because they looke for perfect holinesse in nature and action in another world There is a righteousnesse which they wait for that exceeds all the righteousnesse that ever was in any man in this world Christ Jesus excepted But I conceit it is the holinesse of sanctification which is here meant Now this holinesse consists either of mortification or vivification Mortification is imployed about the subduing of corruptions and vivification about qualifying the heart and life of the beleever with holinesse Vivification also is exercised either about new grace in the heart or new obedience in the conversation I take it the later is here meant and so the Apostle intends to say that no people are like the beleeving Christians for the holinesse of their conversation Uses The use of this point may be first for great encouragement to the true Christian notwithstanding all his infirmities with which hee is burdened and therefore hee should take heed that hee be not wicked over-much Eccles. 7. that is he should not thinke too vilely of himselfe For though hee be guilty of many sinnes yet he is truly holy and that many wayes as was shewed before God hath done great things for him that hath given him a holy head and a holy calling and especially that he hath already made him perfectly holy by justification and will make him perfectly holy in sanctification in another world yea hee ought to take reason of comfort for his holinesse of sanctification as for the reasons before so the very holinesse of his conversation is much more exact than is the conversation of the wicked or than was his owne before his calling And withall this should much stirre up godly men to the care of sound holinesse in their conversation the rather because first they were redeemed from a vaine conversation by the blood of Christ 1 Pet. 1.18 Secondly they should much thereby advance the profession of true Religion Phil. 1.27 Thirdly because a holy conversation is a good conversation God requires nothing of us to doe but it is all faire worke and good for us whereas when wee have done the divell the world and
5 That he doth not afflict willingly Lament 3.33 6 That all shall worke together for the best Rom. 8.28 Deut. 8.16 7 God will give a good end Iam. 5.11 Hee will lift up from the gates of death Psal. 9.13 God will give thee rest from thy sorrows and feares and hard usage Isaiah 14.1 3. Psalm 57.3 Hee will send from heaven to save thee 8 He will afflict but for a moment Esa. 54.7 But in both these cases we must remember First to seeke mercy of God Ezek. 36.32 Secondly if we be not presently answered our eyes must looke up to God and we must wait for his mercies Psal. 123.3 4. Thirdly we must checke our selves for the doubtfulnesse of our hearts as David doth Psal. 4.7 8. and 77.10 Fourthly because we live too much be sense wee must beseech God not onely to be mercifull but to let his mercy be shewed and come to us Psal. 85.8 and 116.77 Fifthly we should also beseech God not onely to let us feele his mercies but to satisfie us also early with his mercies Psal. 90 14. Sixthly we must looke to it that we walke in our integrity Psal. 26.11 and live by rule Gal. 6.16 Lastly howsoever we must trust in God and looke to it that we rest upon the Lord Psal. 32.10 and 33.18 22. For God takes pleasure in those which hope in his mercy Psal. 147.11 Quest. But how may a man that is not yet comforted with Gods mercy take a sound course to obtaine mercy Answ. That men may obtaine mercy First they must take unto themselves words and confesse their sâ—nnes to God and heartily bewaile their offences Ioel 2.13 Hos. 14.3 Secondly they must turne from and forsake their evill wayes and their unrighteousnesse inward and outward Isaiah 55.7 Thirdly they must be carefull to seeke the Lord while he may be sound Isaiah 55.6 Fourthly they must be mercifull and love mercy for then they shall obtaine mercy Matt. 5.6 Fifthly they must learne the waies of Gods people and learne them diligently Ier. 12.15 16. They must have pure hands and a cleane heart and not lift up their soules to vanity Psal. 4.5 Sixthly they must hate the evill and love the good Amos 5.5 Seventhly they must cry unto God daily Psal. 86.3 Eighthly there must nought of the cursed thing cleave unto their hands Deut. 13.17 Ninthly when the Lord saith Seeke yee my face their hearts must say Thy face O Lord will we seeke Psal. 27.7 8. Vers. 11 12. Dearly beloved I beseech you as strangers and pilgrims abstaine from fleshly lusts which fight against the soule And have your conversation honest among the Gentiles that they which speake evill of you as of evill doers may by your good workes which they shall see glorifie God in the day of their visitation THese words contain the epilogue or conclusion of the whole exhortation as it concernes Christians in generall from verse 13 of the former chapter hitherto and it hath in it matter both of dehortation and of exhortation as answering in the substance to all that he hath hitherto intreated of by way of use The dehortation is in verse 11 the exhortation in verse 12 in the one shewing what they should avoid in the other what they should doe They should avoid fleshly lusts and that they should doe is to live honestly In generall wee may note That it is the proper effect of all sorts of doctrine in Scripture to make an impression of care in our hearts about the reformation of our lives that it is in vaine heard which doth not some way breed in us a hatred of vice and a love of honesty This is the use of all Scripture 1 Tim. 3.16 17. Which may serve for triall of such as come to the Word They may know whether they bee good or evill hearers by the impression made upon their hearts by the Word And it may serve for information to shew us the excellency of the Word above all other Writings because there is no line in Scripture but some way it tends to the redresse of our natures from sinne and to plant holinesse in us which can bee true of no humane Writings And withall it shewes the happy estate of the godly who though they have many diseases in their natures yet they have wonderfull store and variety of medicines in Gods Word to heale their natures If for the diseases of our bodies there be but one herbe in the whole field that is good for cure we have reason to thinke that God hath provided well in nature for us but how is his mercy glorious who in the spirituall field of his Word hath made to grow as many herbes for cure of all our diseases as there be sentences in Scripture And lastly it should teach us to use the Scriptures to this end to redresse our waies by them And thus in generall The first part of the epilogue hath in it matter of dehortation where observe First the parties dehorted who are described by an epithet importing their priviledge above other men viz. Dearly beloved Secondly the manner of propounding the dehortation viz. by way of beseeching I beseech you Thirdly the matter from which he dehorts viz. fleshly lusts Fourthly the manner how they are to be avoided viz. abstaine from them Fifthly the motives first Yee are strangers and pilgrims secondly these lusts are fleshly thirdly they fight against the soule Dearly beloved This terme is not used complementally or carelesly but with great affection in the Apostle and with speciall choice and fitnesse for the matter intreated of which we may observe in the most places where this lovely epithet is given to the godly in other Scriptures God is exceeding choice of his words hee never mentioneth the tearmes of love but hee brings to his children the affections of love as I may so say Men through custome use faire complement of words when their hearts be not moved but let our love be without dissimulation But let that goe The point here to be plainly observed is That Christians are beloved of all other people they are most loved I will but briefly explicate this First God loves them and that with infinite and everlasting love and hath manifested it by sending his owne Sonne to be a propitiation for their sinnes 1 Iob. 4.9 10. Secondly Christ loveth them which hee sheweth by giving his life for them Thirdly the Angels of heaven love them which they shew by joying in their conversion and by their carefull attendance about them Fourthly the godly in generall love them There is no godly man that knowes them but loves them for every one that loves God that begot them loves every one that is begotten of God every one I say that hee knowes 1 Iob. 5.1 Lastly the godly Teachers love them which they shew in that they are not onely willing to impart to them the Gospel but even their owne soules because their people are deare unto them 1 Thess.
speed better than the Apostles who in all places left thousands of people that would not regard them nor their Ministeries 2. Tim. 2.25 26. Lastly we should learne even of wicked men how wee should entertaine the truth for if it bee so hard a matter to get men to change their minds when they hold grosse errors and falshood how ought we to stick to the truth when wee have received it and not receive any other doctrine though an Angell from heaven should teach us otherwise than is written in the Word of God Gal. 1.7 Doct. 2. Wee may hence also note that God is pleased to suffer his children in this life to live amongst wicked men A godly man can live no where but there are some wicked living there the Tares will grow up with the Wheate There may be divers reasons assigned of this why God doth not gather his people altogether from the places where wicked men dwell as first God doth hereby try his people whether they will forsake the inticements of the wicked and cleave to him and his truth the more by-waies there are the more prayse to him that keepes the right way Secondly God doth by the wicked many times refine and purifie his servants by reason of the wicked he both keeps them cleane and if they gather any filth by them he washeth them Wicked men are many times God's Laundresses to godly men for if God appoint them to chasten his servants they will doe it throughly both by reproaches and other waies Thirdly the Kingdome of Christ must bee set up among wicked men because amongst them are many of God's Elect which are in due time to bee converted from their wickednesse Fourthly hereby the power of Christ is magnified that can set up and maintaine his Scepter in the middest of his enemies Fiftly by this course God's patience is prolonged for God is pleased for the godlie's sakes to forbeare those destroying judgements which else would fall upon the wicked The use should be to teach us to beare with patience the inconveniences which befall us in our places and callings by reason of the neighbourhood of wicked men as knowing that it is the condition of all the godly and hath alwaies beene so and is so in all places and therefore to resolve with our selves rather to learne how to carry our selves fairely and honestly among them than through impatience without calling to shift our places or without charity to make any schisme or rent in the Church Secondly since on earth it will be no better with us in respect of our habitation we should therefore learne the more to desire to be in heaven where all the people shall be righteous since there is so much unrighteousnesse in this Wourld we should long for these new heavens and new earth wherein dwelleth righteousnesse We should be the more thankfull if God ease us in any degree of the molestations of wicked men either ridding out manifest Idolaters Pagans or Papists or restrayning those that are with us from unquietnesse and tumult and daily slander or comforting us with a large fellowship of the godly Fourthly it should teach us circumspection seeing the dayes are evill both to hold forth our owne light in the midst of their darkenes to take heed that we trust not every man nor beleeve every thing a holy reservednesse will become this Doctrine Fiftly the zeal of Gods house should the more overcome us to strive to winne men to God and provoke them as wee have occasion and ability to the love of God and the true Religion Sixtly we should cleave the faster to the society of the godly and strive together and contend for the faith seeing that we are alwaies in the midst of our enemies Lastly it may bee a great comfort to such as can quiet themselves well towards wicked men that can keepe their way and be still upright and undefiled that can also keepe peace and winne love from their very enemies that can doe valiantly in the winning men to the liking of Religion for their sakes To bee good among the good is not singular but to bee evill among the good is abominable and so is it an admirable prayse to be good among the evill Doct. 3. That in some cases the conversation of a Christian may extend it selfe even to wicked men Someone will say We are forbidden conversation with them how then can wee converse with them Ans. First our conversation may reach unto them by fame or report so the Christians conversed among the Gentiles in that what they did was discoursed of among the Gentiles But this is not all for in some cases we may goe among them lawfully even into their presence and company as first in case of negotiation in things of necessitie as trade publike service or the like Secondly in case of naturall or civill obligation to them as children wives servants subjects may not withdraw their attendance or service from them but may and must converse with them Thirdly in case of Religion men that intend to admonish confute perswade or winne them to the love of Religion may for that end converse with them But then two cautions must be observed first that the party that would so converse with them must be able to admonish or confute c. Secondly such an end must not bee made a pretence onely to cover needelesse society with them Lastly a difference must be put betweene the open enemies of God and such as give some hope of inclination to Religion though yet they be not manifestly religious There are some persons that are inoffensive so as they are not guily of any grosse and open crime and seeme to favour Religion and the exercises thereof and doe desire the society of the godly and take no pleasure in evill company now we must beware that we judge not rashly of these to account them as Gentiles and such as are without and with these wee may hold more sure society Doct. 4. It may be lastly hence observed That to convince or winne the Gentiles honesty of conversation is chiefly to be respected honesty I say not Religion To shew the practice of religious duties before them is a way to irritate them they must bee beaten with their owne weapons and overcome in the things they professe to bee good The way to amaze them that are without is to shew that religion formes in us such things as they confesse to be good yet cannot come to or not in such a manner or degree such as are faithfulnes chastity meekenes wisedome taciturnity mercy or the like The use should bee therefore to teach godly Christians in the places where they live to looke to this point not onely to live without offence but to strive to excell in the vertues that concerne outward honesty of life And to this end it were excellent if Christians would marke in what things the men of the world where they live doe strive to excell
infected with temptations evill counsell evill example c. 3. Because the inferiour must mend first and therefore the Apostle begins with the wives and would faine have them in order before they require respect from their husbands 4. Because if the women be gained to religion they may be great meanes to worke good upon their husbands for as they are pernitious instruments of the divell to doe their husbands hurt if they bee wickedly bent so may they bee great meanes to doe them good if they bee soudly reformed themselves as the Apostle imports in the first verse of this chapter Besides if the mother be godly and carefull though the father should not be so yet the children may be by her instructed and well brought up and the advantage from her for the childrens good is the geater because shee is most with the children and usually they more affect her than the father 5. Because many times their provocations from absurd husbands are so great as if God did not speake very much to them they could never indure it with subjection To conclude when things are much urged or repeated in Scripture usually thereby three things are imported about the matter so urged the one is difficulty the other necessity and the third excellency all three may bee well thought on here The Lord is very long in giving the charge to wives and it is both because it is a very hard taske to learne to be a good wife and because it is a thing wonderfull necessary and because a good wife is a creature much set by of God The Lord accounts it a great worke and excellent when hee can informe and instruct women so farre as to make them good wives Which should bee a great incouragement to wives though God set them long lessons to learne yet it imports he will make great account of them if they bee teachable scholars Againe we may hence gather the vanity of all earthly felicities Before marriage men and women promise themselves much happinesse in their married estate and thinke they could live together with all delight but yet after they are married they see they are deceived and therefore need to goe to schoole to learne how to behave themselves one to another Further husbands may hence learne of God how to deale with their wives to make them such as might please them they must treat with them by good arguments and not by fretting or reviling or complayning of them Thus in generall The first part of the charge given to wives is the proposition in these words Likewise ye wives be subject to your owne husbands In which words foure things may be noted 1. The terme of connexion Likewise 2. The parties charged Yee Wives 3. The duty required viz. Be in subjection 4. The parties to whom the duty must bee performed viz. To your owne Husbands Likewise This terme leads us to the duty of servants intreated of before or else to the worke of coversion to Christ mentioned in the last verses of the former chapter If it lead us as is most likely to the dutie of servants in the whole latter part of the former chapter then the Apostle would thereby tell wives that God is no respecter of persons Hee that requires servants should obey them requires also that wives should obey their husbands and will indifferently punish the faults of both yea if they would have their servants obey them they must make conscience to obey their husbands else it is just with God they should bee vexed by their servants that care not to bee a vexation to their hâ—sbands And if it be referred to the worke of returning to Christ then it â—eacheth that women must so thinke of the conversion of their soules as that they make not religion a pretence for negligence or disobedience they must so seeke the Lord Jesus as withall they remember to be subject to their husbands and to looke to I their callings in their family Yee Wives Note here first that in speaking to women hee gives them such a title as imports onely their relation totheir husbands they have now lost their owne names and their fathers names and are now stiled by the terme that binds them only to their husbands Note againe that the charge of subjection is to all wives indifferently no difference of age state nation degree or the like can make any difference in the charge God requires subjection of all wives whether poore rich noble wife yonger or old or of what state or quality A Queen hath no more priviledge than the poorest Cottagers wife Hester 1. Psal. 45.10 Tit. 2.5 and so contrariwise poore mens wives must reverence and obey their husbands as well as those that are more curiously brought up which should be a comfort to such wives because no more is required of them than what is required of all Note thirdly that the Apostle speakes to women as if hee would single them out by name Ye Wives which should teach them to heare their duties as if God did speake particularly to them Be subject Concerning the subjection of the wives many things may be considered 1. The proofes that it is indispensably required Gen. 3.19 Eph. 5. 24. Col. 3.18 Tit. 3.5 2. The reasons why they must be subject and so many reasons may be assigned 1. Because it is God expresse will he will have it to be so It is not arbitrary but necessary in respect of Gods commandement and they that will not be subject must thinke what accounts to give to God for the breach of his commandement 2. It is afterwards urged for example all godly women mentioned in Scripture have obeyed their husbands 3. Because it is equall and meet for if God give the wife power over all in the family but one it is great reason she should bee subject to him God deales fairely with the wife in that hee makes her subject but to one and lets her rule many 4. Because her husband is her head and the body is governed by the head 1 Cor. 11.3 5. Because the man was not of the woman but the woman of the man 1 Cor. 11.8 neither was the man created for the woman but the woman for the man vers 9. 6. Because the Angels of heaven doe look for this in all wives 1 Cor. 11.10 7. Because it is comely Colos. 3.18 A wife never carries her selfe with better grace reputation or honour than when shee shews most obedience and subjection to her husband It is a wicked and senslesse pride in many women that they thinke it is basenesse and dishonour to bee at their husbands appointment and to be made to doe what he lists But these are utterly deceived for their disobedience can commend them to none but such as have an uncleane divell in them What more comely in a child than to obey his parents so is it in Wives Were it comely for the body to stand above the head and to rule it Doth
meant carnall Christians that had turned from Gentilisme and received the profession of Christian religion but yet followed their carnall courses we may then note that the bare change from a false religion to the profession of the true is not sufficient to salvation A man that hath professed a false religion had need of two conversions the one is from his false religion to the true and the other from profanenesse to sincerity in that religion The corne must be fetched from the field into the barne but that is not enough for so is the chaffe but it must then be taken from the barne into the garner To leave Popery and turne Protestant is not in it selfe sufficient unlesse a man turne from the profanenesse that is in the multitude in true Churches to embrace the sincere profession of the Gospel And there is reason for it for in changing from a false religion to a true a man doth but change his profession or his mind at best but he that will be changed effectually must change his heart and whole conversation and become a new creature So that then these words describe a carnall man viz. that he is such a one as doth not obey the word of God By the Word he meanes here the doctrine published by the Prophets and Apostles and now contained in the Scriptures Many Doctrines may be hence observed 1 The Scripture is Gods Word because God thereby doth expresse the sense of his mind as men doe by their words The Scripture is not the word which God the Father begate but is the word which God the Father uttered and is the word which God uttered to us bodily creatures God though he be a Spirit yet doth speake both to spirits and bodies to spirits by a way unknowne to us to bodies he hath spoken many wayes as by signes dreames visions and the like so by printing the sense of his mind in the minds of creatures that could speake and by them uttered in word or writing what he would have knowne Thus he spake by the Patriarks Prophets Christ and the Apostles They that deny that God hath any words either deny that God is as Psal. 14.11 or else that conceive him to be like stockes or stones or beasts as Rom. 1.23 or else thinke he can speake but will not because hee takes no care of humane things as Iob 22.23 These are Atheists 2. The Scripture is called the Word by an excellency because it is the only word we should delight in God since the fall did never speake unto man more exactly than by the Scriptures and we were better heare God talke to us out of the Scriptures than â—eare any man on earth yea or Angell in heaven yea it imports that we should be so devoted to the study of the Scriptures as if we desired to heare no other sound in our eares but that as if all the use of our eares were to heare this Word Let him that hath eares to heare heare 3. This Word of God now in the time of the New Testament belongs to all men in the right application of the true meaning of it Once it was the portionof Iacob and God did not deale so with other Nations to give them his Word but now that the partition wall is broken downe the Gospel is sent to every creature That is here imported in that unbeleeving husbands are blamed for not obeying the Word which should teach all sorts of men to search the Scriptures and â—o heare the Word devoutly and withall know that the comforts terrours and precepts coâ—â—ained in it will take hold upon all sorts of men respectively 4. The Word of God ought to rule all sorts of men That is implied here in that fault is found with these unbeleevers that they obeyed it not It was given of God to that end to instruct reprove and direct men in all their waies 2 Tim. 3.16 17. It is the Canon or rule of mens actions Gal. 6. 16. It is the light and lanthorne God hath given to men it hath divine authority If we will shew any respect to God we must be ruled by the Scripture which is his Word 5. Unregenerate men have no mind to obey the Word and the reason is because they are guided by other rules which aâ—e false as their owne reason the customes of the world the suggestions of the divell and the like and because too the Word is contrary to their carnall desires and therefore they yeeld themselves to be guided by such rules as are most pleasing to their corrupt natures and besides too the light of the Word is too glorious for his eyes he cannot see into the mysteries contained in it because they are spiritually to be discerned and the naturall man therefore cannot perceive the things of God 6. It is a dangerous thing not to obey the Word of God they are accounted for lost and forlorne men here that doe not obey the Word Men be deceived if they thinke it is a course may be safe for to disobey Gods Word for Gods Word will take hold of them and destroy them and it will judge them at the last day Zech. 1.4 5. 2 Thes. 1.8 They are but lost men cast-awaies that care not for Gods Word 7. Nothing is to be reckoned a sin which is not disobedience to the Word That which is not contrary to some Scripture is no transgression and therefore men should take heed of burthening themselves with the vaine feare of sinning when they breake no commandement of God but only unwarranted traditions either on the left hand or the right 8. The constant omission of religious duties and good workes proves a man to be a carnall person as well as the committing of manifest injuries or grosse offences Here the Periphrasis of a carnall person is That he did not doe what the Word required 9. Men that obey not the Word may be won which should be a great comfort to penitent sinners It is true that disobedience clothed with some circumstances or adjuncts is very dangerous as when men have the means and love darknesse rather than light Iohn 3.20 and when men are smitten with remorse and have blessing and cursing set before them and see their sins and feele the axe of Gods Word and yet will on in transgression Deut. 11. 28. Mat. 3 10. or when men are called at the third or sixth or ninth houre and will put off and delay upon pretence of repenting at the eleventh houre Ma. 20. or when men are powerfully convinced and will raile and blaspheme and contradict the Word Acts 13.45 46. 18.6 and when God pursues men with his judgements and they refuse to returne Ier. 5.2 3 or lastly when men despight the spirit of God and sin of malice against the truth Heb. 10. 26 27 28 29 30. 10. The chiefe doctrine is That sound obedience to the Word of God is the Character of a true Christian a marke to distinguish the true
endure to be under the rule and authority of their husbands in this world for that estate of inferiority shall not last ever for in heaven God shall be all in all they shall be ruled by God and the Lambe Thus from the Coherence The first thing to be observed about the dignitie of Christians in generall is That they are heires Heires The doctrine is That all true Christians are heires Now for the opening of this doctrine two things must be considered 1. How they come to be heires 2. What their glory is in being so For the first Christians are not borne Heires I meane not heirs to God as is intended in this place but have it by the grace of adoption God hath but one Heire by generation and that is Christ all his other heires are by adoption such as hee chooseth of his meere Grace and makes them his heirs Now the mysterie of our adoption must be considered of in this manner A Christian by the Gospel is made a believer Now saith after an unspeakable manner engrafts him into the body of Jesus Christ Now being engrafted into Jesus Christ who is Gods Sonne hee thereby comes to the power to bee the Sonne of God and to be an heire with Christ. Christ is Gods Heire and so is all that is grafted upon Christ Ioh. 1.12 Now there is a double adoption the one imperfect in this life the other perfect which wee shall have after the Resurrection of the dead By the one wee have the promise of inheritance and by the other we shall have full possession Of the first is mention made Rom. 8.15 and the other Rom. 8.23 the first adoption is meant here For the second Adoption is called a glory by an excellence because there is no glory like to it even the adoption to be heires as it is in this life is the greatest glory in the world Now the glory of our adoption may appeare to be very great if we consider 1. By whom we are adopted viz. God If is be such a glory to be the Heire to any great Prince in the world what a surpassing glory is it to be the Sonne and Heire of God Rom. 8.17 and that if we respect either the excellence of God who is the King of all the earth and aâ—ove all kings or his eternitie he is such a Father as lives ever Hos. 1.10 An everlasting Father Esay 9.6 Other fathers that adopt may die before they passe the estate or at the best it is a kind of infelicity to enjoy the inheritance without the presence and love of the Father But not so here 2. The great price was laid downe to make us capable of this honour to be Gods Heires viz. the blood of Christ. There was never so much paid for all the inheritances in the world besides Gal 4.4 5. Heb. 9.14 15. 3. The great things we are heires to which I will but briefly touch here we are heires not only to all our eyes can see but to all things our hearts can thinke of Wee shall inherite the earth Mat. 5.5 Wee shall bee heires of the world Rom. 4. God will give us all the world yea we shall inherite eternall life as is to be shewed afterwards yea we are coheires with Christ Rom. 8.17 And what would we aske more 4. The great priviledges which Gods adopted children doe enjoy even in this life as 1. They have within them the spirit of Christ in their hearts therefore called the spirit of adoption Rom. 8.15 16. Gal. 4.6 The spirit of Christ I say to drive away regall terrours and to testifie to their spirits that they are the sons of God and that he hath adopted them to heaven and to make them able to treat with God as a Father by affectionate prayer and as other Scriptures shew to lead them into all truth and to be the guide of their lives to tell them when they goe our either on the right hand or on the left And lastly to be their continuall comforter Iohn 16. Esay 30. 2. By the right of their adoption in Christ both their persons and their works are accepted before God so as they stand alwayes high in Gods favour howsoever they are entertained in the world Eph. 1.6 3. They have a name and honour shall never be taken from them an everlasting name no preferment so high as theirs Esay 56.4 5. And this is the greater priviledge because no meannesse or contemptiblenesse of condition on earth can bar them from the enjoying of this prerogative as the coherence of that place shewes 4. They have the Angels of heaven to attend them God shewes by that that he will have them looked unto as his sons and heires Heb. 1. ult 5. They may aske whatsoever they will of God and are sure to have it that may get any suit of God and he is so far from not granting that he rather complaines that they will not aske him often enough Iohn 16.23 6. If at any time they fall into distresse they have such interest in Gods speciall providence that a haire of their heads shall not fall to the ground without the providence of their heavenly Father And besides God will make himselfe marvellous in their deliverance if all worldly helps faile Esay 43.18 19 20 21. 5. If we consider the wonderfull maner of their communion with Christ and that foure wayes For first we have communion of nature with him and that by his Incarnation for he tooke our nature and so became our Brother And this doth nothing at all belong to Reprobates because Christ tooke not nature polluted with sin Heb. 2.14 Yeâ— we have communion with him in his divine nature as that nature doth dwell graciously in us and we are made like unto it 2 Pet. 1.4 Secondly they have communion of state with him which the Scripture acknowledgeth as a great mysterie for so they are said to live with him to suffer with him to die with him to be buried with him yea to rise with him to ascend to heaven with him and to sit together with him Eph. 2. yea to judge the world with him only preserving the difference betweene the head and the members in all this Thirdly they have communion of offices with him for he hath made them Kings and Priests with him The oile that was poured on his head hath run downe upon his members Rev. 1.5 6. so that Gods heires are all Kings and Priests A royall nation and a kingdome of Priests 1 Pet. 2.10 Fourthly they have communion in benefits with him for God as a Father hath blessed them in him with all spirituall blessings in heavenly things Ephes. 1.3 Communion they have with him in grace in this life and in glory in the life to come Lastly if we consider the assurance that Christians have given them for their right of adoption for first they have an Act for it in Gods eternall councell Eph. 1.5 Men that have an Act of
preservation of life we have need of many things as first we need meat drinke raiment sleep marriage physicke the light of the Sun by day and the Moone by night Yea the life of grace though it consist not in these things yet in a remote consideration hath need of these that we may be the better able to serve God in body and soule But in heaven we shall need none of these we shall be as the Angels of heaven and God himselfe shall there be all in all and shall fill us with his goodnesse 1 Cor. 15.28 Our life shall subsist in God himselfe who shall satisfie us out of the plenty of his owne glory In that Citie there will be no need of the Sun to shine by day or of the Moone to give light by night for the glory of the Lord doth lighten it and the Lamb shall be the light thereof and there shall bee no night there Rev. 21.23 22.5 Secondly in this world wee need the helpe of superiours as Kings Rulers Parents Husbands Teachers c. But in that world inferiority and subjection shall cease when we shall sit downe with Abraham Isaac and Iacob in the kingdome of God Mat. 8.11 and so all the first things shall then be done away Rev. 21.4 Thirdly in this world we need spirituall meanes for our soules and the help of divers gifts in the Spirit which serve for our furtherance in the way to eternall life Our soules cannot live without a Temple on earth without the Word and Prayer and Sacraments but in that new Jerusalem St. Iohn saw no Temple in it there is no preaching nor praying there we shall not need any nor have cause to mourne for the want of it as many times we doe now for the Lord God Almighty and the Lamb are the Temple thereofâ— from God we shall have an infinite supply in stead of all these things Rev. 21.22 Here we treat with God by meanes at a great distance there we shall enjoy him immediately yea those gifts of the Spirit that suppose imperfection in us or misery in others shall there be done away The gifts that suppose imperfection in us are faith and hope and repentance we shall not need promises to imply either faith or hope because all shall then be performed and we shall have actuall possession 1 Cor. 13. ult Nor shall we need sorrow for our sins because all our iniquities shall then be done away The gifts that suppose misery or sin in others are such as these holy feare anger jealousie care hatred griefe pitie or such like now all these shall then be put off for ever because in that kingdome shall be nothing that is either uncleane or wretched or in danger to fall away Yet notwithstanding this hinders not but that God may delight the soules of his people by wayes unknowne to us after a most glorious maner which seemes to be shadowed out by eating of the tree of life which beares so often fruit and by drinking of the water of life which runs like a river pure as chrystall and proceeds from the Throne of God Rev. 21.6 22.1 For the third There is great difference betweene the company with whom we live here and those with whom we shall live there and that in seven things As first in the sorts of peoples Here our life is made grievous by the evill ones that either molest us with their oppositions or grieve us with their wickednesse or infect us with their evill examples but there shall be no wicked ones no Divels to tempt us no divellish mento slander us or persecute us no abominable persons either to grieve or pollute us All these enemies shall be cast into the Lake of fire Rev. 11.8 20.4 22.14 wee shall never be troubled with them more and the people there are all righteous Esay 60.23 Secondly in the dignity of the friends we shall finde in heaven They are usually but meane persons we must sort withall here but there they are such as exceed all the glory of this world our friends and companions shall be glorious Angels and blessed Patriarkes and Kings and Prophets and Apostles and the Martyrs of Jesus and in generall all weare Crownes of glory Thirdly in respect of the number of our friends Here we have scarce one friend we have reason much to admire or can safely relie upon there we shall have an innumerable company of Angels of the spirits of just men a huge congregation of the first borne even the generall assembly of all Gods elect Heb. 12.22 23. Fourthly in respect of disposition both theirs and our owne Here our life with our friends is made often grievous by reason of envie suspition offence passion pride forgetfulnesse and private discords or our owne indisposition at some times to take delight in the presence of our friends but in heaven the spirits of just men are made perfect Heb. 12.23 and charity will be enflamed on all hands to performe exactly all those properties mentioned 1 Cor. 13. Fiftly in respect of constancy Our friends herâ— are not only mortall and must leave us but mutable and may forsake us but there all the company is immortall and being perfecâ—ly sanctified are as God himselfe immurable and so their love is not only perfect but everlasting charity there will abide for ever 1 Cor. 13. ult Sixtly in power to content us and satisfie us Alas here on earth many things befall us wherein our friends though they would yet they cannot help us but in heaven there is all-sufficiency of power to solace and content one another â—o all eternity Lastly in their relation to us On earth we lose daily such as are neere and dâ—â—re to us in heaven we shall have them all and it is very probable we shall know them all and one by one Adam in his innocency knew his wife and could call her by her name without any body to tell him And Peter and Iohn in the Transfiguration on the Mount knew Moses and Elias and yet had never seene them how much more in heaven shall our knowledge be perfected to know and to be knowne perfectly and as it were by name For the fourth Our knowledge which is our life differs greatly now from that it shall be both in respect of the ground of it and in respect of the manner of it and in respect of the measure of it The ground of it is our union with God by which we partake of his light Psal. 36.8 Now in heaven we shall be made one with God after an unspeakable manner in such a neerenesse as we cannot conceive of now This is that which our Saviour praies so earnestly for Ioh. 17.20 21. Secondly in respect of the manner of it Now God treate with us by meanes as by the Word and Sacraments c. but then without meanes immediately Now we see by the help of a glasse or as an old man doth by Spectacles but
and religiously in this present world Tit. 2.11 12. Thus of the third point viz. the cause of inheriting The maner followes viz. They inherit together Together The godly are heires together their inheritance lies all together Which may appeare by reckoning up the particular priviledges of the godly in which they all meet and are joynt heires and fellow heires as the Apostle calls them Rom. 8.17 Eph. 3.6 Christians hold their inheritance in Gavelkind I thinke that is the terme the Lawyers give for that tenure where all the brethren have the same inheritance divided amongst them and all alike heires And as they are so in the matter they inherit so in the manner of comming to their right for they are all the children of God and children by adoption and not by naturall generation so Christ only is Gods heire Now that it may distinctly appeare that they are heires together I will number some particulars as 1. They have all the same Father Eph. 4.6 who is in them all 2. They are all of the same body viz. members of the mysticall bodie of Christ Eph. 3.6 3. They have all one spirit Eph. 4.3 4. 4. They weare all the same apparell being cloathed with the same righteousnesse of Christ Gal. 3.27 28. 5. They weare all the same livery and badge of distinction they have all one Baptisme Eph. 4.6 6. They are all fed with the same commons at the Lords Table the bread is the communion of the body of Christ and so the wine of his bloud I say communion because all partake of it 1 Cor. 10.16 17. 7. They have all the same gifts for though in outward administrations and callings there be difference and in naturall endowments and in common graces yet in the gifts of saving grace they have all a part of all gifts and differ onely in the measure as they have but one faith and one hope and so in all other saving graces Ephes. 4.4 5. 1 Cor. 12. Ephes. 5.7 Rom. 12. 8. They have all the same promises Eph. 3.6 9. They have all the same or the like attendants viz. the Angels of heaven Heb. 1.13 10. They are governed by the same lawes have all one Lord Eph. 4.5 and have all the same way to heaven which is by Christ and have all interest in the Teachers of the Word of Christ their Lord 1 Cor. 3.22 11. They shall have all the same glory after this life for the inheritance of them all is immortall and undefiled and without end 1 Pet. 1.4 12. They shall hold their glory in the same place after this life viz. in heaven 1 Pet. 1.4 The Use of this should be greatly for the comfort of weake and poore Christians for though they differ from other men in outward calling or the measure of gifts yet they are in the substance of the inheritance provided for as well as the greatest Kings or Prophets or Apostles And besides it should teach the brethren of higher degree to carry themselves with all humility towards their poore brethren and it should teach all Christians to love as brethren to be courteous and tender hearted one towards another as followes in the next verse of this Chapter Thus of the fourth point 5. The fift point is concerning the persons that doe inherit and so the coherence shewes That both sexes are capable of inheriting women as well as men wives as well as husbands God is no respecter of persons but in all conditions of people such as feare him and believe in Christ and worke righteousnesse are accepted and adopted of him as these places shew Act. 10.35 Gal. 3.28 Col. 3.11 And this should teach all Christians not to have the glorious faith of Christ in respect of persons Iam. 2.1 2. And in particular such husbands as have religious wives should make the more account of them though God hath made them inferiour to them in outward condition yet he hath made them equall in the inheritance of life Lest praier be interrupted Hitherto of the second reason to perswade husbands to make conscience of their dutie towards their wives The third reason is taken from the ill effect if it be not done and that is that Gods service and in particular praier will be hindred and that divers waies First if he dwell not with her praier in the family is like to be omitted it being his worke as the head of the family to performe that duty and to see that his houshold serve God with him Josh. 24.14 And if he carrie not himselfe as a man of knowledge there may arise such discord amongst them that they will have no minde either to pray together or one for another at least their passions will tempt them many times to omit prayer and if he give not honour but despise her he will have no heart to pray for her whom he contemnes There are many observations to be gathered out of these words as Doct. 1. Prayer is a part of Gods service that is necessarily required and not left arbitrary for men to doe or not to doe it Psal. 105.1 1 Thess. 5.17 Mat. 7.7 Rom. 12.12 Eph. 6.18 Col. 4.2 Doct. 2. The exercise of prayer is not only a part of Gods service but it is an excellent part a chiefe part that which much excels Which may appeare first by the nature of it It is an exercise in which a mortall creature talkes with the immortall Creator Secondly by the antiquitie of it It is an exercise that godly men have betaken themselves to with great devotion from the first times of the world Gen. 4.26 21.33 Thirdly by the efficient cause of it God poures out his owne Spirit upon his people of purpose to make them able to pray and therefore is called The Spirit of prayer Zech. 12.11 Ioel 2.28 Rom. 8.26 Fourthly because they are things so precious as Christ takes them and presents them to God covering our imperfections and making them acceptable Rev. 8.3 Fiftly by the great priviledges this exercise enjoyes For first God is greatly delighted in it Pro. 15.8 and therefore one of his titles is that he is a God that heareth prayer Psal. 65.1 and heares with great attention his eares are open Psal. 34.15 and will not despise prayer for the infirmities of his servants Psal. 102.17 nor reproach them Iames 1.5 Secondly any man of any condition that hath an honest heart may be regarded with God in prayer Marke 7.7 Luke 11.10 Thirdly whatsoever is asked is obtained which is an unspeakable benefit Marke 11.24 Psal. 85.5 Lastly God hath promised salvation to all them that call upon his name Ioel 2. ult And this point should be a great encouragement to all true Christians to be much in prayer and to resist all dulnesse in themselves or temptations and objections against the exercise of prayer Doct. 3. Prayer is a dutie required of private Christians as well as of learned men or Ministers Husbands and wives are supposed to practise