119 2â— esteeming it above all riches Ps. 119.14 72 110. exercising our our selves in it day and night redeeming some time constantly to be imployed in it labouring most for the foode that perisheth not Ioh. 6.27 Amos 8. 12. being resolved to deny our reasons profits pleasures credits and carnall friends and all for the words sake Marke 10.2 Thus in generall In particular two things may be noted in this verse First the praise of the word for the continuance it abideth for ever Secondly the explication of the kind viz this is true of the word which we preach unto you The first thing theÌ„ is that the word abideth for ever which other scriptures with like plainnesse avouch Ps. â— 17.2 Mat. 5. 24. Two things would be explained 1. how the word abideth for ever 2. of what word of God this is true For the first the word of God abides for ever in divers respects 1 In the Archetipe of it in God the plotforme in the minde of God though all Bibles were destroyed yet the word of God could not because the originall draught of it is in God himselfe 2. In the very writings of the word it shall last for ever that is till time be no more If all the power on earth should make warre against the very paper of the scriptures they cannot destroy it but the word of God written will be to be had still It is easier to destroy heaven and earth than to destroy the Bible 3. In the sense of it all that is said in scripture shall be performed the counsell of the Lord shall stand not a word of Gods promises or threatnings shall faile Psal. 33.11 12. 4. It abideth for ever in the hearts of the godly the impressions made in the mindes of the godly are indelible every godly man hath the substance of Theologie in his owne heart which seed will abide in him 1 Ioh. 3. 5. Lastly it abideth for ever as it makes us abide for ever and so it abideth in the gifts of the minde wrought by it in the life of grace quickened by it and in the fruits of righteousnesse to which it perswaded men Rom. 11. The gifts of God are without repentance and the word begets an immortall seed in us and the fruits of the faithfull will remaine and their righteousnesse for ever Ps. 111. 3. 1 Pet. 2.3 Ioh. 15.16 1 Cor. 3.14 1 Cor. 13. ult 2. Now for the second It is true of every word of God of every jott or tittle of it that it abideth for ever The Law and the Gospell by the law I meane the morall law for the ceremoniall law lasted but for the Jewish eternity which was till Christ repaired the world and made all things new The Use may be First for information and so in five things 1. Concerning the vanity of all outward things the perfection of them doth come to an end but of Gods word there is no end Psal. 119. 2. Concerning the estate of hypocrites and such whose righteousnesse is but as the morning dew Hosh. 6.5 this shewes they have not received the power of the word in that it doth not abide in them 3. Concerning the misery of all wicked men heaven and earth shall passe away before one tittle of the curses and woes denounced against them shall faile or be unaccomplished yea it will remaine to judge them at the last day Ioh. 7. 4. Concerning the morality of the Sabbath For since this is one of the ten words of Gods law even this word of the Lord must abide for ever else more then a tittle of it should faile before heaven and earth faile 5. Concerning the madnesse of two sorts of men 1. Such as account all diligence in preaching reading and hearing to be foolishnesse 1 Cor. 1.18 2. Such as are scorners and jest at the threatnings of scripture and say with them in the Prophet let the word of the Lord come that wee may see it Ezech. Secondly for instruction and so it should teach us all to adde to â—ur cares and desires after the word as that which will doe us good another day since in the lasting profit of it it will indure above all things else and therefore is better then all treasures yea to get this perpetuity of good wee should not thinke much to be at any labour or cost for it and the rather seeing it is such a sufficient portion or heritage Lastly this is comfortable to the godly divers waies 1. Against their unbeleefe when they are in distresse especially of spirit they thinke the word of God was wonderfull comfortable to David and such like but they cannot beleeve it should be so to them this doctrine assures them that the word of the Lord endureth through all ages and is as able to save their soules and sanctifie and comfort them as ever it was 2. Against the weaknesse of their memories The word will abide for ever some seeds of holy truth will never be lost and the spirit will lead them to all truth and bring the sayings of the word to their mind when they shall have need 3 Against the scornes of the world though men deride their counsell in making the Lord and his word their refuge yet they may be well pleased in themselves and resolve with the Psalmist still in God to praise his word For the profit of it will last to them when riches and honor and pleasures fade like the flower of the grasse to wicked men 4. Against their feare of falling away For the word of God in effect abideth for ever and it makes them abide for ever This is the word which is preached unto you These words explaine the sense of the former and direct mens minds to that use of the word which is most proper and powerfull to effect immortality in us and so there is a threefold limitation 1. That the word of God doth then cheefely beget in us eternall graces and abiding fruits when it is preached to us The intent of the Apostle is to exalt preaching not to deny efficacy to the translation or reading of the word but to shew that then it is most lively when it is in preaching fitted and applied to us and this may both instruct us what to doe and informe us what to thinke It should teach us especially two things the one is to depend upon hearing as the especiall meanes by which our soules may live for ever Heare and your soules shall live Esay 55.4 2. and it should also settle us in the resolution to heare if this be so let him that heareth heare Ezech. 3.7 It may likewise informe us in two things 1. of the misery of all such as have not the benefit of the word preached how doe their soules perish for ever 2. of the honor God doth to his poore servants the Ministers of the word when he treâ—â—â— about eternall life he sends the people to their Ministers as if he would tell
after an estimation of this salvation for certainly it must needs be excellent that is so long in preparing But thirdly and principally we should learne to prepare for it For if God prepare it for us wee should much more prepare our selves for it yea it may be that God writes this for our instruction we heare what God doth that we might learn what to doe our selves Now if any should aske what we must doe in preparing for salvation I answer we must prepare five waies 1. By repentance for our sinnes 2. By procuring the assurance of it in the signes seales and pledges of it 3. By the labour of love endevouring with speed to dispatch Gods work even the taske that God hath set us to 4. By laying up treasures in heaven both by sending our prayers thither before and by conversing in heaven by meditation and desires 5. Lastly by speciall preparation for death waiting till the time of our changing doâ— come Thus of preparation The revelation followes To be revealed Two thingâ— are here implied and one expressed The things implyed are first that the salvation of the soule is a hid mysterie It is not yet revealed and so it is first in the doctrine of it to Pagans secondly in the assurance of it to wicked men in the Church they sit in darknesse and in the shadow of death sometimes for want of meanes but alwaies for want of faith to beleeve it in their owne case nay they see not clearly the happinesse of the elect in general for the glory of their salvation is darkned by their afflictions and disgraces in the world thirdly it is in some respects hid and not yet revealed to the faithfull For first many of the children of God want the knowledge of it which they might have through neglect either of the means of assurance or the order of life For God doth in the brightnesse of it shew his salvation to them that dispose their waies aright Secondly none of the children of God know it as it shall be and that if we respect either the instant of time when God will accomplish it or the full perfection of the glory of it 2. That it shall never be fully revealed till the last time But is it not at all revealed in this life I answer it is But then consider to whom and how and in what things It is revealed to the godly in a more particular manner for the wicked have but a generall glimpse of it It is revealed by the word which teacheth it by the spirit which sealeth it and causeth us by the word to understand our right in it and by the graces of Christ which as signs prove iâ— And for the last it is revealed three waies 1. by way of negation for in this life wee see by the word what shall not be in heaven as not sinne sorrow sicknesse death c. 2. In respect of the assurance of faith and hâ—pâ— 3. In â—â—spâ—â—t of the fâ—â—st fruits and pledges and beginnings of salvation in saving graces The doctrine expressed is that salvation shall be revealed at the last day and that three waies fiâ—st by the voice of Christ who in the last sentence shall set out the glory of Gods mercy before men and Angels describing the worth of the Kingdome of God which he hath prepared for the elect 2. God will then inlarge and perfect the understandings of the faithfull in full conceiving of the worth of eternall things 3. It shall be revealed in that it shall be enjoyed The revelation of it shall be the possession of it and this is principally meant here The Uses of this doctrine concerning the revelation of salvation are divers First it is exceeding comfortable unto Gods children and thiâ— comfort may be concluded out of this doctrine three waies First from the generall they may hence be greatly heartned that those great things which are promised shall one day be revealed They are now the sonnes of God but it doth not appeare what they shall be their miseries are revealed now but their salvation is but prepared to be revealed Secondly here is comfort in particular against slanders and reproaches and the evill censures and surmises of men and wretched imputations Their innocencie shall one day be revealed and the sinnes and secret plots of adversaries shall one day be discovered There is nothing covered that shall not then be revealed that day shall try mens works And also against all sorts of erosses might this doctrine comfort us For if we did thinke of the things that are not seene as yet they would make us hold all our afflictions light and momentary in comparison of what we expect And thirdly from the lesse to the greater they may hence deduce singular comfort For if now at some times when it is but in preparation to be revealed Gods people doe find so much comfort what shall that superabundant happinesse be when that Abyssus shall be broken up and the mines of treasure shall be discovered and possessed Here is also implyed by the contrary wonderfull terror to the wicked men they little know what shall befall them the Lord now treasures up much for them and a day will come when it shall be revealed If that anger that God in this world doth reveale from heaven by his threatnings or by his judgements be so terrible oh what shall it be in the last day they shall call for the mountains to cover them when the Lambe shall sit upon his throne to open the mysterie of their iniquity and Gods anger and it is a misery added to their misery that they cannot discerne it but for the most part die without knowledge and sinke into perdition before they be aware But especially woe shall then be to the hypocrite for his maske shall then be pulled off Thirdly this doctrine may serve for instruction and that two waies First we should be thankfull if God have in any measure revealed unto us his love and this mysterie of our salvation For there are many wise men and great men to whom in the secrets of his judgement that knowledge is denied Secondly we should with earnest expectation waiâ— for the revelation of the sons of God seeing that that is the time of glorious and unexpressible liberty And thus of the revelation of salvation In the last time These words are diversly accepted in Scripture Sometimes they note in definitely any time that is far off sometimes they note the whole space of time from Christs first comming to the second sometimes they note the later age of the world neerer the second comming of Christ sometimes it notes the time after the resurrection till the end of the judgement and so it is here Before I come to the particular consideration of these words there are divers things may be noted in
to abound in these For now is the time when God is willing to make all grace to abound that wee might abound unto every good worke 2 Cor. 9.8 and we might all of us know the Lord from the least of us to the greatest Ier. 31.33 Thirdly since the Prophets testifie of this grace it should teach us to try our gifts and graces by the writings of the Prophets for so we may know whether it be the true grace of God or no. Fourthly we should labour to walk worthy of this grace that is come unto us and that we cannot doe unlesse we doe foure things 1. That wee be exceeding thankfull and set out the glory and praise of Gods grace 2. That we abound with peace and joy in beleeving 3. That we be fruitfull in good works 4. That we stand in the grace received and not fall from our sted 〈◊〉 nor receive Gods grace in vaine Rom. 15.8,9,10,13 Col. 1.9,10.2 Pet. 3.18 Gal. 5.1 2 Cor. 6.1 Now concerning our respect of others 1. First Ministers should be encouraged to endure any thing since they have so honorable a function as to dispense the Gospell of the grace of Iesus Christ Act. 20.24 2. Secondly the people should esteeme worthy of all honor such eminent persons and Christians upon whom we see this grace of God prophesied to come yea such as abound in knowledge and pâ—ety of life wee should wonderfully honor as being the persons the prophesie ran of 3. Lastly this should be our great desire and prayer for others that the grace of our Lord Jesus Christ might be with them They inquired and searched diligently Two things are here affirmed of the Prophets 1. First that they searched and inquired 2. Secondly that they did it with great diligence and paines Where did the Prophets search and inquire 1. First they inquired of God by prayer 2. Secondly they inquired and searched in the writings of the first Prophets Iacob Moses Samuel David c. 3. Thirdly they searched and inquired by meditation studying their own prophesies into which they were carryed by the Spirit of God that they might see whether they could find out this glorious salvation especially for the time and manner of it The Use is for wonderfull great reproofe of thousands amongst us that neglect so great salvation did the Prophets search and inquire and can it be safe for us to be secure What should be the reason that multitudes of men have so little mind to inquire about their salvation 1. Men are diseased after an unexpressible maner with a spirituall Lethargie when there ariseth any thought of the kingdome of God 2. Salvation is far off and unlesse the Lord by the spirit of wisdome and revelation inlighten the eyes of mens minds they cannot discerne the glory of it or the need of it Eph. 1.18,19 men onely see things that are neerer so purblind we are 3. The most men are drowned and distracted with the cares and pleasures of this life 4. Lastly this comes to passe by the effectuall working of Sathan who daily and mightily labours to hide the Gospell from mens souls and to hinder the care of a better life This is his every dayes work But for hereafter let us all be admonished by this example of the Prophets to devote our selves to the study of salvation especially 1. To seek the grant of it from God 2. To seek the evidence of it in the word of God 3. To seek the signs of it in our own hearts 4. To seek a way that leadeth thither in our practice and conversation Now whereas it is said the Prophets searched and inquired diligently that should also fire us and still stir us up not onely to study and inquire but to doe it diligently also Now to inquire and search about salvation diligently imports five things 1. First that we should refuse no paines or labour or care to attaine it 2. Secondly that we should doe it daily and constantly Hee that is in a journey doth not thinke it enough to aske his way the first day Oh Lord how are wee guilty in thy sight that inquire so seldome for the way to heaven 3. Thirdly that we should practice the directions which are given us out of the wnrd Else to inquire a way of God and not to follow it is greatly to provoke God Ezek. 14.3,4 Ier. 42.2,3 c. 4. Fourthly that we should seek affectionately as David saith with our whole hearts Psal. 119.2 as they did that asked their way and went weeping as they went with their faces thitherward Ier. 50.4,5 5. Lastly that we should seek help from all the ordinances of God labouring to further our salvation by all meanes both publike and private Thus of the second part The third is the subject matter which in generall is salvation and in particular the time and manner of the time Of which salvation By salvation may be meant all that which befalleth Christians after the time of their calling For as true grace is the beginning of it and perfect glory the full consummation of it so all the meanes that work either are comprehended under this name yea the very sufferings of the godly are a part of their salvation because they worke unto them an eternall weight of glory yea so should all the godly be disposed as they should make salvation the end of all their actions we should doe nothing which should not some way tend to further our salvation Three things may be here noted First that the doctrine of salvation of Gods people is a subject able to fill the contemplation of the divinest and wisest men The Prophets have a subject able to fill them yea more than they are able to conceive of to the full which may serve for two uses First for humiliation that we should be so barren-hearted and able to conceive so little of so divine a subject seeing the Prophets are so taken up with continuall study and care about it Secondly for singular consolation to the godly For by this it appeareth that they have an admirable portion in that such worthy men so much admire it Secondly that as any have more grace so they are more heartily affected with the estimation and desire after the salvation of Gods elect The Prophets foresaw the rising of many great Kings and Monarchs that should afterwards in severall successions enjoy a marvellous glory in this world yet they leave looking and wondring at them and are now taken up with the consideration of the glory of the abiect Gentiles as finding more perfection in their calling into the kingdome of Christ then they could behold in the greatest Princes of the earth Certain'y so long as we can admire any thing more than the grace of God to his people our hearts are void of grace Thirdly that when we goe about any thing that concerns salvation especially our own salvation we should here learn of the Prophets to doe it with all
whom God will shew mercy not for what cause Secondly when he saith he will shew mercy it evidently excludes merit For it is mercy that God will bestow such great things upon men for their workes for there is no proportion betweene our workes and the goodnesse we receive from God When we have done all we should account our selves unprofitable servants Ob. But it seemes Gods mercy is caused by merit for God shewes us mercy for the merits of Christ If Christ deserve it then it seemes it is not free Sol. First mercy excludes merit in us though not in Christ. Secondly it was mercy that God gave us Christ to merit for us And thus of the third property of Gods mercy Fourthly Gods mercy is the more admirable yet in that it is eternall God will not change his Word Hee keepeth his covenant and mercy with his servants 1 King 8.23 Gods mercies have beene from all eternity Psal. 25.6 and he will not take away his mercy from his servants Psalm 89.34 but his mercy and loving kindnesse shall follow them all the dayes of their life Psal. 23. ult His mercies are new every morning hee hath never done shewing of mercy Lament 3.23 Isaiah 33.3 He is still building up his mercies and will never leave till he have finished them in an everlasting frame of unspeakable glory Psalm 89.2 His mercy is everlasting and endureth for ever Psalm 103.3 and 136. from everlasting to everlasting Psalm 103.17 God may forsake his people for a moment to their thinking in a little wrath he may hide his face but with everlasting mercies he will receive them As he hath sworne that the waters of Noah shall no more cover the earth so hath hee sworne hee will no more be wrath with his people The hills may be removed and the mountaines may depart but Gods covenant of peace shall not bee removed saith the Lord that hath mercy on thee Isaiah 54.7 to 11. If Gods covenant be not with day and night and if he have not appointed the ordinances of heaven and earth then may he cast away his servants and their â—eed Ierem. 33.25 26. But we see the course of nature is firme and therefore ought to be more assured of the firmenesse of the covenant of Gods mercy to his people The effects of mercy follow To obtaine mercy is to obtaine those benefits which God hath promised to his people as the fruits of his mercy Where God shewes mercy First he will heare their prayers graciously this is promised Esa. 30.18 19. and pleaded by David Psal. 4.1 Secondly he sanctifies all afflictions so as whatsoever befalls the godly proceeds from mercy and not justice in God and shall worke for the best Rom. 8.28 It is Gods love that maketh him correct Heb. 12.6 7. Thirdly he heales their natures from the diseases of their mindes for to shew mercy is likewise to cure us and sanctifie us and God promiseth it Hos. 14.3 Fourthly he multiplies pardon Isa. 55.7 It is not grievous to forgive sâ—n daily when they seeke to him for forgivenesse Fifthly he delivers the soule absolutely from the pit they are free from condemnation Iob 33.27 Psal. 86.13 c. Sixthly in all dangers and weaknesses his mercy holds them up even when the godly say their foot slippeth Psal. 94.18 Seventhly he guides them in all their waies He that hath mercy on them saith the Prophet shall leade them even by the springs of water shall hee guide them Esa. 49.10 The World is like a wildernesse the wicked are like wild beasts in a desart Gods children are so provided for that God preserves them yea and himselfe findes them out meanes of singular refreshing all their dayes Eighthly he crownes them with blessings Psal. 103.4 Ninthly he gives them assurance of an immortall inheritance 1 Pet. 1.3 4. The consideration of this marvellous mercy which the godly have obtained may teach us divers things First with all thankfulnesse to acknowledge the mercy of God we should alwayes mention the loving kindnesse of God in all the experiences we have of the truth of his mercies toward us Esa. 63.7 Wee should frame our selves to an easie discourse of the glory of Gods Kingdome and talke of his power Psal. 145.8 9 10. We should bee so perswaded of this truth as freely to say that we know that the Lord is gracious and very mercifull Psal. 116.5 It is a great sinne not to remember the multitudes of Gods mercies Psal. 106.7 Oh that men would therefore indeed praise the Lord for his goodnesse c. Psal. 107. foure times repeated in that Psalme Christians should glory in it not in their riches strength wisdome c. but in this that they know God that exerciseth mercy Ier. 9.24 Secondly in all our wayes heartily to disclaime merits of workes or opinion of our worthinesse or deserts say still with the Prophet in the Psalme Not unto us not unto us Lord but to thy Name give the glory for thy mercy and truths sake Psal. 115.1 The whole frame of our salvation depends upon Gods grace not on workes Eph. 2. Tit. 3.5 Thirdly let us with David resolve to dwell in the house of the Lord for ever since our happinesse lieth in mercy and since we have the tidings of mercy in Gods house there the fountaine of this grace is daily opened unto us and we may draw water still with joy out of this Well of salvation in the Gospel Psal. â— 7 and 23. ult Fourthly wee should learne of God to be mercifull let us strive to comfort others with shewing them mercy as wee have received merâ—y from the Lord. Oh let us be mercifull as our heavenly Father is mercifull Luk. 6. Fifthly we should hence bee incouraged and resolved since we know our priviledges to goe boldly unto the throne of Grace upon all occasions to seeke mercy to helpe in the time of need We have obtained mercy of the Lord and therefore may and ought to make use of our priviledge Heb. 4.16 Secondly this doctrine of Gods mercy may serve for singular comfort to the godly and that both in the case of sinne and in the case of afflictions 1 Against the disquietnesse of the heart for sinne it should much refresh them to remember that they have obtained mercy yea though innumerable evils have compassed them about Psal. 40.11 12. and though our offences are exceeding grievous Psal. 51.1 Exod. 34.6 7. 2 Secondly in the case of afflictions many things should hence comfort us 1 That howsoever it goe with our bodies yet God hath mercy on our soules 2 That it is mercy that our afflictions are not worse that wee are not consumed Lam. 7.22 3 That in the worst afflictions God doth many waies shew mercy his mercies are new every morning Lam. 3.23 4 That though God cause griefe yet hee will have compassion to regard us according to our strength he will deale with us in measure Lament 3.32 Isaiah 27.7
or no. Quest. But how may I know that I am won effectually now at this time of remorse or now that I resolve to take a new course Answ. Thou art right and effectually converted if these things following be true of thee 1. If thou be inwardly abased and humbled in the sight of thine owne vilenesse if in thine owne eyes thou discerne thy selfe to be a foole and unapt for Gods kingdome and if thy sins be a sensible loâ—d and burthen unto thee of which thou art weary Mat. 5.3 11.29 1 Cor. 3.18 and thy pride and conceitednesse be subdued 2. If thou have overcome the world 1 Iohn 5.4 5. 2.15 and canst shew it by forsaking the fellowship of ungodly persons 2 Cor. 6.17 and canst deny the carnall counsell of carnall kindred Mat. 10. and canst hold on this course notwithstanding the reproaches will be cast upon thee and others Esay 8. 59.15 1 Pet. 4.5 and dost find that thy taste in earthly things is marred so as thou dost not find that favour in them thou wast wont to doe Rom. 8.5 3. If nothing can heale thee of those remorses thou feelest but the Word and Ordinances of God Hosea 6.1 2. If merry company carnall counsell or time will heale thee without spirituall medicine thou art not right 4. If thou have attained to an esâ—imation of Jesus Christ above all things accounting him only precious and findest that thy heart striveth to settle it selfe in the trust upon him and his merits Phil. 3.8 Gal. 6. 1 Pet. 2.6 5. If thou have a spirit without guâ—te Psal. 32.2 and that will appeare 1. By thy desire to bee godly and religious more than to seeme so Rom. 2.26 2. By thy desire to be rid of all siu and to be turned from all thy transgreâ—â—ions Ezech. 18.30 setting thy selfe against thine owne iniquity 2 Sam. 22.24 If thou feele a combat within thee the spirit striving against the flesh as well about inward sinnes as outward against the very evill that cleaves to thy best workes and against those sinnes that thou most lovest or have beene most gainefull or pleasing to thee Gal. 5.17 3. This will be clearer if thou desire to forsake thy sinnes in thy youth or prosperity while thou couldest yet securely commit them 4. If thou keepe thy goodnesse in all companies as well when thou art absent farre as when thou art present with such as are religious Phil. 2.12 doing righteousnesse at all times Psal. 106.2 6. If thou love the house of God above all the places in the world and that thy thirst after meanes continue and last and be renewed after the food of thy soule as thy stomacke is afteâ— thy bodily food Psal. 26.8 84. Iob 23. 12. Psal. 119.20 7. If thou honour them that feare the Lord and are religious above all the people in the world discerning betweene the righteous and the wicked contemning vile persons and joyning thy selfe to the godly as the people thou wilt live and die with and as the best companions of thy life Psal. 15. Mal. 3.17 Psal 16.3 1 Iohnâ— 14 8. If the vaile be taken off thy heart so as thou canst heare as the learâ—ed and understand spirituall doctrine that before was harsh and foolishnesse to thee 1 Cor. 2.14 2 Cor. 3.15 16 18. Esay 51.6 9. If thou find that thou canst not sin Marke it the Apostle Iohn saith he that is borne of God cannot sin he meanes he cannot sin as he was wont to doe for either God crosseth him still and hinders him or he finds that he cannot affect his sin so heartily or commit it with his full consent or with his whole heart as he was wont to doo 1 Iohn 3.9 the power of sinning is marred and dissolved in him Now that this worke may prosper if you find your selves any way effectually won be advised then to looke to these rules following 1 Take heed of smothering of doubts aske the way to heaven and seek resolution in things of so high importance as your Vocation Justification Sanctification and Salvation are Ier. 50.4 2 Looke to it what teachers and what doctrine you heare choose that food for your soules that is most wholesome be not carryed away with the inticing words of mans wisedome 3 Be carefull to humble your soules in secret judging your selves for your sins before the Lord. Be not sleight in this great worke though you have repented yet repent still till your hearts be fully settled and the power of your corruptions broken rest not upon common hopes or probabilities or the good opinion others have of you but lay a sure foundation for your owne faith and hope Ier. 31.20 4. Come constantly to the light that it may be manifest that your workes are wrought in God and let the Word of God be the light to your feet and lanthorne to your pathes Iohn 21.22 Psal. 50. Gal. 6.16 What remaines now but that I should beseech you to returne unto God with all your hearts Give your selves to God he will keepe that which you commit to him till the day of Christ. Let not our words be as water spilt upon the ground Oh that the Lord would bow the heavens and come down amongst you and take possession for himselfe and perfect the worke he hath begun in some of your hearts Remember the covenant you have made with God in the Sacrament made it I say over the dead body of your Saviour Now is the axe laid to the root of the tree now or never beare fruit This is the day of salvation say you This is the day the Lord hath made for our conversion God is gracious if you turne to him with all your hearts and just if you prove false in his covenant Though grace in you be but as the smoaking flaxe yet it shall not be quenched the Lord establish his worke Iâ— you hold out to the end you shall be saved That they which obey not the word The persons that may be won are described by these words as a Periphrasis of carnall persons men that are not in Christ and so may note either such husbands as were Gentiles or such husbands as were carnall Christians If by those husbands be meant unbeleeving Gentiles a question may be asked viz. how the Gentiles are said to disobey the Word of God seeing it was never given unto them For answer we must understand that at this time the Word was brought among the Gentiles by the Apostles and other Ministers of the Gospel and therefore now they are bound to obey it as well as any others and this was the condemnation of a world of them that light was come amongst them and they loved darknesse rather than light Otherwise considering the Gentiles without the Law brought to them they shall be judged not by the Law written which they had not but by the Law of nature which they had in their hearts Rem 2.15 16. Now if by these words be
then we shall see God by direct vision Moses that saw as much of God as a mortall man then could saw but his backe parts he saw God as we see a man going from us but then we shall see him face to face as he is comming to us yea as he is possessed by us Wee shall not need helpe to shew God to us as we doe now for God himselfe shall be our everlasting light as was shewed before There is a foure-fold vision of God the one is natuâ—all as when wee see him in the creatures the other is speculous or Symbolicall when we see God in certaine signes of his presence as in the burning fire in the Bush or in the Cloud or Pillar of fire at the Tabernacle The third is the vision of Faith when we know how good God is by the promises of his word to us in Christ. The last is the vision of â—lory which differs from all the former in a way of seeing unknowne to us Thirdly our knowledge will differ in the measure Now wee know bâ—t in part there are many things wee know not and what wee doe know wee know but obscurely and darkly then wee shall know perfectly even as wee are now knowne perfectly of God 1 Cor. 13.10 11. c. and so wee shall know both God and the Creatâ—res There is a world of most delightfull and rare knowledge of the Creatures which wee attaine not to in this life but the chiefe glory of our knowledge then shall bee in the perfect vision of God and those unspeakable beauties of his nature when wee shall behold perfectly the glory of every propertie or attribute in God which will be sufficient to breed everlasting wonder and delight In a word the knowledge of the meanest Christian in heaven shall be above the knowledge of Prophets or Apostles on earth The first difference is in the effect of our knowledge for from our knowledge and this celestiall light flowes righteousnesse peace and joy in the holy Ghost which the Apostle Paul makes to be the parts of the Kingdome of God and so both in this life and in heaven Rom. 14.17 And unto these three heads may bee referred all things that concerne the glory of eternall life and all these are held with great difference in each degree of eternall life For though we have righteousnesse and peace and joy now in the truth of them yet wee have â—hem not as we shall have them in heaven as will appeare if we consider of them distinctly First for righteousnesse Here it is the greatest burthen of life unto the godly that they are not able to serve God as they desire the imperfections of their gifts the corruption of their natures the daily infirmities that discover themselves in their conversations make life many times more bitter than death would be to them as appeareth by St. Paul Rom. 7. But there all that is imperfect shall be done away there shall be no danger of displeasing God for we shall be made perfect in all parts and degrees of holinesse our nature shall be perfect like the nature of God our members shall never more be servants unto unrighteousnesse and our soules shall exactly resemble God in all perfection of goodnesse and gifts Here the glory of mans inheritance lieth in the goodnesse of things without them there it shall consist principally in an everlasting goodnesse confirmed upon themselves We shall be without spot and wrinkle Eph 5.27 We shall be as he is in holinesse 1 Iohn 3.2 Here is our griefe that our hearts cannot be so filled with the love of God and the godly as they should be there our hearts shall burne with an eternall inflammation of affections towards God and the blessed ones without any interruption or decay we shall never morâ— be troubled with hardnesse of heart discouragement feare distractions inordinate desires and perturbations Yea our holinesse shall be better than Adams in Paradise for he had a power not to sin but we shall have no power at all to sin Yea in relation to Christ it shall be better with us then than it is now for now we are reckoned just men only by the benefit of Christs righteousnesse imputed to us but then we shall be made so perfectly holy by inherent righteousnesse that we shall stand everlastingly righteous before God by the righteousnesse that is in us Imputation shall there cease for ever when Christ hath delivered up the kingdome to God the Father and when faith shall be done away Lastly the difference in this point may further appeare in the freedome of our wills In this life many times our wills are not free to desire to doe the good we should doe and most an end want power to execute what we desire but there shall be all libertie so as we shall never want either desire or power to accomplish what may be for Gods everlasting glory or our owne felicity Secondly for peace there is great difference for first in this life we have but little peace in respect of the miseries of life Sometimes we have but little inward peace our hearts being unquiet with feare or griefe or discouragement or passions or else our consciences are unquiet either because God fights against us to trie us or to humble us or we fight against our selves through ignorance and unbeliefe or distresse for sin Sometimes when our spirits are quiet and there is a truce from inward war we then want out vard peace either men are unreasonable and molest us without cause in our estates or names or else God afflicts us in body with paine and weaknesse or in estate sometimes with easie crosses like small rain sometimes with greater crosses like some fierce storms Now in heaven there shall be an eternall cessation of all miserie there shall be no curse and affliction shall be cast into the Sea Rev. 22.23 Secondly our Sabbaths or dayes of rest which Gâ—d hath consecrated and blessed to us as the chiefe joy of our lives prove many times daies of sorrow affliction because either our bodies are molested with pain or our soules distressed for want of powerfull meanes or for want of abilitie to keepe a Sabbath unto God or for want of joy in our soules but in heaven we shall have an eternall Sabbath not one day in seven but all our dayes rest without labour and solace of heart without any difficultie in our selves or interruption without us God and the Lamb will be an eternall Temple to make our rest for ever glorious Wee shall be freed from all the labours of life and from all paine and difficultie in serving God and our works shall be all easie and full of delight even the praising of God for ever Rev. 14.12 Heb 4.9 Thirdly for joy There is great difference both in the causes and in the measure and in the continuance of it The causes of our joy shall be the highest can befall a
God hath given of his free grace and shall be fully brought upon you at the last day when Christ shall bee shewed in his glory to the world Now there are six reasons which may induce you to the care of a holy conversation intended in the former dutyes 1. The first concernes the image of God ye are the children of God and therefore you should live so as becomes Gods children and expresse in your cariage the resemblance of the nature of God not given your selves over onâ— of the liking of sinne to the service and obedience of any of those corruptions which either your selves lived in before your calling or are usually found in such onely as know not GOD. But as God who by the power of his word hath converted you is holy so should you strive with respect of all his commandements to resemble the praises of God in all your carâ—age striving in every duty to follow your patterne And the rather because this hath beene anciently required in the old Testament of Gods people to propound unto themselves the imitation of Gods holinesse and to detest sinne because they would not be unlike to God 2. A second reason may be taken from the judgment of God For the time must certainly come when God whom we call a Father and call upon as a Father in this life will summon us before his Tribunall certainly and speedily and then no man shall escape but shalt be dealt with without partiality or any corrupt respect according as mens workes have beene either good or evill and therefore it behoves us that are in this world but as sojourners for a time to spend our daies in all carefulnesse and godly feare 3. A third reason may be taken from the consideration of our redemption which hath many important motives in it For it cannot bee but yee all know that your misery by nature was so great that yee could not be ransomed if all the treasures of gold and silver in the world had been given for you and when you were redeemed a chiefe respect was had to the freeing of you from the viciousnesse of your conversation in which vainely yee spent your times and which corruption in many things yee sucked in from the sinfull examples and precepts and ill education of your Parents and ancestors But especially if yee consider what a matchlesse price was given for your ransome even the pretious blood of Christ who as a most absolute sacrifice for our sinnes was without all soule of nature or life and so the full substance of all the ceremoniall sacrifices and in particular was the true lambe without blemish or spot that makes attonement for the sinnes of the world And the rather if yee consider that from all eternity God had ordained that Christ should dye for you and when the fulnesse of time came that God was to reveale his Sonne as the Saviour of the world hee shewed him in the flesh and caused him to be preached unto you and for your sakes with far more evidence and clearnesse than in forâ—er ages To you and for your sakes I say that doe constantly put your trust in Gods mercy through his merits that God that to shew he was fully paid the uttermost farthing of our debts came to the prison doore and let him out which he did when he raised him from the dead and besides exalted him to wonderfull glory when hee ascended up into heaven that so for the time to come you might beleeve and trust upon Gods goodnesse and favour to you without all feare or doubting 4. And the rather in the fourth place should you be carefull of the former exhortation if you consider your relation to the godly to whom ye are 〈◊〉 For seeing that by the spirit of God your soules are purified from the leprosie of inward evills by the holy course you have held in clensing your hearts of those evills which might hinder your internall sanctification in that obedience you yeeld to the truth of God and inasmuch as the end of all this reformation was that there might be a holy communion and affection without hypocrisie and dissembling among such as feare God who are all the children of one Father therefore see to it by any meanes that yee order your lives and hearts so that you may love one another both with ardent affection pure sincere hearts which you never doe unlesse you gird up the loines of your mindes and live soberly be setled in the assurance that yee shall altogether one day raigne in heaven 5. And fiftly the immortality of your soules should perswade with you you were made new men not as you were made men by a naturall propagation but inspired with a life that should never cease having the seed of this eternall life cast into your hearts by the word of God which in it selfe and by effect in you liveth and abideth for ever And lastly if you consider the mortality of your bodies All in a mans outward estate is but vaine and transitory the bodies of all men are but as the grasse which is to day and tomorrow is cut downe and cast into the oven Man is quickly and suddenly gone nor is the glory of mens outward estate better than their bodies For all the riches pleasures c. of this life in which men glory most they are but as the ' flower of grasse His body withereth like the grasse decaying in a short time till he have nothing left but the very roote of life and as for his riches and pleasures they like the flower fall off so as they are never recovered againe many times in this life but alwaies in death But on the other side the word of God upon which men should set their hearts continueth in the efficacie of it in the sense of it and in the fruit of it for ever and that you may not be mistaken this is that word of God which is daily preached unto you AN EXPOSITION OF THE FIRST EPISTLE generall of PETER CHAP. I. verses 1 2. 1. Peter an Apostle of Iesus Christ to the strangers that dwell here and there throughout Pontus Galatia Cappadocia Asia and Bithynia 2. Elect according to the foreknowledge of God the Father unto sanctification of the spirit through obedience and sprinkling of the blood of Iesus Christ Grace and peace be multiplied unto you THe purpose of the Apostle in this Epistle is to confirme the Christians to whom he writes in the faith and to assure them that it was the true grace of God they had received and to perswade them to all possible care of sincerity of life becomming the Gospell and to constancy in tryalls The Epistle stands of three parts 1. The salutation Chap. 1. ver 1 2. 2. The body of the Epistle Chap. 1. ver 3. to Chap. 5. ver 12. 3. The Epilogue or conclusion Chap. 5. ver 12.
to the end These two verses then containe the salutation where observe 1. The person saluting 2. The persons saluted 3. And the maner of the salutation it selfe 1. The person saluting is described 1. By his name Peter 2. By his office an Apostle 3. By the author of his calling Iesus Christ. 2. The persons saluted are described both by their outward estate and by their spirituall estate For their outward estate notâ— both what it was and where it was they were strangers of diâ—persion and that through Pontus Asia c. For their spirituall estate they are Gods Elect and their election is amplified 1. By the foundation of it which is Gods fore-knowledge 2. By the meanes of execution of it which is the sanctification of the spirit 3. By the end which is two-fold 1. Obedience of life 2. Remission of sinnes by the sprinkling of the bloâ—d of Christ. 3. The forme or maner of the salutation is in the end of the second verse Peter This Apostle was by Nation of Galile borne in the towne of Bethsaida His fathers name was Iona or Iohn a fiâ—herman He was the brother of Andrew who as they were fishing at the sea of Galilee of a fisherman was made a fisher of men His name at his Circumcision was Simon and his name of Peter was given him by his Saviour It signifieth a stone a rock perhaps it was given him for his confession and acknowledgment of Christ the rocke upon which the Church was built He was called by our Saviour Cephas which in the Chaldean tongue is of the same signification The Siâ—iâ—ck versâ—â—â— seâ—s the 〈◊〉 of the Epistle thâ—â— The epistle of Peter Simon Cephas This is he that was ever accounted a Prince amongst the Apostles taught in the mysteries of the Kingdome of heaven by the voice of the Sonne of God himselfe before his death This is he to whom the Lord after his resurrection three times said Simon thou sonne of Ionah lovest thou me feed my sheepe feede my lambes It is storied of him that in one day he converted 3000. â—â—ules He cured Aeneas of the palsey raised Dorcâ—s to life first preached to the Gentiles being instructed by a sign from heaven and baptized Cornelius with his houshold He was by agreemeâ—â— appointed to be the Apostle of the Circumcision Apostle Peter had a threefold call from Christ 1. To the Discipleship 2. To the Apostleships 3. And then to the Apostleship againe having fallen from his former call by his threefold deniall of Christ. An Apostle was the highest office in the Church The Apostle Ephes. 4. reckons the callings of the Ministery some were extraordinary viz Apostles Prophets Evangelists some were ordinary viz the Pastors and Doctors His mentioning of his Apostleship here shewes three things 1. Authority 2. Modesty 3. Consent 1. His authority must needs be great seeing he was the Orator Legate Embassadour of Iesus Christ which should perswade these to whom hee wrote to receive his doctrine with all reverence and care and not them onely but us also for whom it is left upon record so as what is here forbidden we should take heed of and what is commanded we should receive as the words of Christ we should take heed we fashion not our selves after the lusts of our former ignorance vers 14. and not dare to live in malice deceit hypocrisie c. Chap. 2.1 or yeeld to the fleshly lusts that fight against our soules Chap. 2.12 or to be offensive or disobedient in our particular callings Chap. â— â— or to â—â—veâ—â—â— our selves Chap. 3.8.9 or to live after the wills of men or to walke in the sinnes of the Gentiles such as are mentioned Chap. 4.3 4. and so of the rest 2. His modesty appeares in this that he seekes not principality of Primacie 3. And hiâ— consent in that he professeth hereby to bring no other doctrine then that the rest of the Apostles did For being in the same office with them he brings the same words of Christ also Of Iesus Christ Here he shewes who put him into this office and Apostleship even he that was prime of Pastors head of all principality and power The uncreate and eternall wisdome of the Father The image of the invisible God The first borne of every creature The great Messias The promised seed The sonne of David The Lord our righteousnesse The sheephâ—â—rd and bishop of our soules He is called Iesus a Saviour an Hebrew name to intimate the interest of the Jewes and Christ annointed a Greek name to intimate the interest of the Gentiles the joyning of both together note that he is a perfect Mediator without respect of persons for the elect both of Jewes and Gentiles It is a matter of great weight in the condition of life we live in to have and to be able to shew a good warrant and sound calling thereunto For the knowledge of our calling from God may both incourage us and support us incourage us to doe the worke required as in this case of preaching Woe unto us if we preach not the Gospell when we are sent of God support us against all the troubles that â—ay befall us in our Callings for the doing of our duties Seven sorts of men transgresse about this matter of calling 1. Such as runne into callings before God send them as many Ministers doe 2. Such as live by such meanes as God calls them from as they doe that live by usury lottery oppression deceit c. 3. Such as doe the workes of a lawfull calling at an unlawfull time or on the Sabbath 4. Such as abide not in their callings 5. Such as meddle with many Callings or Vocations being called but to one 6. Such as live without a calling 7. Such as are slothfull to execute the calling God hath set them in If Christ make Pâ—ter his Apostle or if Peter be Christs Apostle he must goe and speak in his name Thus of the person saluting The persons saluted are first described by their outward estate The strangers that dwell here and there There are three opinions about these strangers who they should bee 1. Some thinke they were the provinciall Iewes who were scattered into these parts and converted to the faith of Christ by Paul and Silas and because Silvanus which is Silas was about to returne to visit these Churches therefore Peter writes by him Hierome thinkes they were converted by Peter himselfe who had preached unto them when he was Bishop of Antiochia In the sixt of the Acts there are two sorts of Jewes viz Grecians and Hebrewes The Grecians were such Jewes as were scattered abroad The Hebrewes were such as kept their owne state and removed not There are two reasons alleadged why these provinciall Jewes should be meant 1. Because they are not simply called strangers but strangers of the dispersion which should note such Jewes as were driven thither
to such an estate as they should neither see nor understand the Lord being as it were made unwilling that they should bee converted yea this very unbeliefe may cause God to repent of his mercies and destroy men even after many singular favours bestowed upon them what shall I say if we out of this text consider the use and need of faith may not Christ wonder at our unbeliefe if still we will goe on in security Secondly we should all then be perswaded to settle about this work of faith and assurance knowing the singular worth and use of it and to this end pray unto God to shew us the greatnesse of his power in them that beleeve and withall make use of the light while we have it to walke in it that â—o the Lord may still owne us as the children of light c. Lastly it may be a great comfort to all that have gotten assurance Hee that beleeveth is in such an estate for happinesse as he needs not be ashamed no the Lord will so performe all things according to his faith that he shall never be ashamed A man need be ashamed of nothing but his unbeliefe and of every such Christian it may be said as once it was of one Blessed is she that beleeved For there shall be a performance of those things which were told her from the Lord. Vnto salvation This is the end of our preservation From the coherence and generall consideration of the words three things may be noted First converted Christians shall be saved Secondly unlesse we endure to the end all is vaine It will not profit us to be kept for a time or a long time but it must be till the very moment of salvation Thirdly here we may note a lively difference betweene a temporary faith and a justifying faith This is best at last the other is most lively when it is first hatched This is sorowfull at first but leads to joy The other is joyfull at first but leaves men in such a case as they must lye downe in sorow This is onely in such as shall be saved the other in such as may be damned note I say may may be not shall be This is a strong garrison to guard us in the evill day the other is confident till evill come and then it betrayes men This will not rest without assurance of salvation to come the other is secured with probabilities and hopes and conjectures present This is a great discerner of wants and therefore beares it selfe upon Gods power The other lookes chiefly outwards and considers not his fall till he be falling Thus in generall Vnto salvation Salvation is threefold 1. Corporeall 2. spirituall in this life or 3. eternall in heaven It is eternall salvation is here meant and so salvation properly notes the negative part of our happiness in heaven that is that there we shall be made safe that is we shall be out of the reach of Satan evill men the flesh sinne infirmity sorow paines reproach evill example discouragemeÌ„t death hell but by synecdoche it notes the whole happinesse of a Christian for ever in glory but this is named because it is easier to tell what shall not be in heaven then what shall be there The Uses are both for instruction and terror For instruction this may teach us two things first to acknowledge Gods great mercy in that hee gives us the meanes of salvation which was wont to be the sole honor of the Jewes If carnall men had such availeable meanes for earthly things how would they esteeme them how rich and great would they be secondly our hearts desire and prayer unto God should be that we might be saved even that we might have it as well as heare of it and to this end First we should shake off that naturall security and drowsie sleep that is upon our hearts especially we should not deceive our selves For many a man thinks he should be saved when he hath little reason for it Secondly wee should use all diligence to get the knowledge of heavenly things For Christ will never be salvation where he is not first light Thirdly we should be especially carefull to seek the knowledge of Gods favour in the remission of our owne sins For God giveth knowledge of salvation by remission of sinnes and to this end wee should imploy our selves in repenting us of our sins Fourthly as a singular furtherance hereunto wee should be wise in discerning the seasons fearfull to stand out the day of salvation For our repentance and assurance might be at some times speeded with singular successe whereas delay may breed either losse or difficulty Fiftly our hearts should be so set upon heaven that we should alwaies be ready to obey both present and absent working out our salvation with feare and trembling Those daring venturous bold spirits that dare live in any evill so it stare not in their faces and have not a heart fearfull of the last evill aspire not to immortality they expresse not the care or hope of heaven And as it serves for instruction so it may serve for terror and great reproof to all wicked persons that doe shift off and neglect so great salvation and frustrate the meanes of saving their owne soules Prepared Salvation is prepared five waies 1. By preordination and so it was prepared before the world was as Topheth was prepared of old for the wicked 2. By creation and so it was prepared when the Lord made of nothing that gloriâ—us place above these visible heavens 3. By the mission of Châ—ist who by his obedience and sacrifice merited for the elect this eternall salvation 4. By regeneration for so we are said in the verses before to be begotten againe to an immortall inheritance for therein the Lord breaths into us that lively hope and other immortall graces 5. And lastly by justification forgiving us all our sinnes that might keep us out of heaven and clothing us with the righteousnesse of Christ and accepting us thereupon as his adopted children in Christ. 2. Preordination is the fruit of Gods counsell Creation of Gods power regeneration of Gods word Christs mission of Gods love and justification of Christs resurrection Preordination and creation and Christs mission are past and so salvation is prepared Regeneration and justification are present and so it is preparing now there is a preparation which remaines yet and that shall be in the last time by the citation of the world by the last trump by the collection of all Nations from the foure winds of heaven after they are raised But I think this is not meant here The Use is threefold First wee should acknowledge Gods great love that thus provideth for us so long before and say with the Prophet Lord what is man that thou art so mâ—ndfull of him Secondly we should kindle our desires
God in the day of Christ. But I rather choose to understand it of the Christian. Some think the three words should note the three waies of exalting Christians and so they should have praise in words honor in gesture and glory in deeds but I think they are but severall words to expresse joyntly one and the same thing Before I come to the maine doctrine here are divers things to be noted which are implyed both concerning Honor and the appearance of Christ. Concerning Honor these thingâ— may be noted First that faith and sincerity in this world for the most part want praise and honor and glory from men and therefore he promiseth them that howsoever it goe yet in the day of Christ saith shall not want praise c. It is here no wonder to be made as a signe or wonder even in Israel Esay 8. If men refraine from evill one beast or other will prey upon them Esay 9 15. To be reviled with all manâ—r of evill sayings is â—upposed by our Saviour Mâ—t 5.11 They that are after the flesh have done it and ever will persecute those that are after the spirit Gal. 4.29 Secondly it seemes the Lord taketh a power unto himselfe and his word even to judge and determine the cases of Honor. It is a fond conceit that our great Gallants have that they think that in defence of their Honor they are not bound to the word but they are deceived and they doe well perhaps to shun the sentence of Scripture in the case of their monomachies or single fights for it yeelds them but small comfort to embolden their great spirits For these are the words of the holy Ghost It is a mans honor to cease from strife but every foole will be medling Prov. 20.3 Thirdly perfect Honor will never be had till the day of Judgement which should the more confirme us in a contempt of the honor of this world In this world they are many times praised whom God abhorreth and men say to the wicked thou art righteous It is an usuall thing that they that forsake the law themselves praise the wicked Psal. 10.3 Prov. 24.24 Secondly earthly honor is wonderfull deceitfull many get it by ill meanes and men may be praised by them that curse them in their hearts and besides earthly Honor will not abide nor can man continue here to enjoy it long Eccl. 8.10 Psal. 49. 13. neither will it content the mind of man if it be had Eccles. 6.2 and for the most part it makes men sensuall man in honor understands not but they live and die many times as the beasts that perish Psal. 49. ult Now concerning the revelation of Jesus Christ we must know that it is taken sometimes actively and sometimes passively Actively and so for that work of Christ by which hee reveales his Father and his will to his members so Mat. 11.23 Gal. 1.12 Now passively there is a threefold revelation of Christ 1. In his flesh 2. In his spirit 3. In his glory In his flesh for so godlinesse is a great mysterie in that God was revealed in the flesh 1 Tim. 3.16 In the spirit so Christ was revealed in Paul in that by the spirit the grace of Christ was revealed in him Gal. 1.16 Thirdly Christ shall be revealed at the last day in his glory from heaven and this revelation is meant here as it is also 1 Cor. 1.7.2 Thes. 1.7 The doctrines implyed are three First that Christ shall come againe and be revealed from heaven and therefore woe to those mockers that walk after their lusts and aske when his comming shall be Secondly that Christ is as it were hid till his second comming and so he is in sixe respects 1. First in respect of the sense of our mortall eyes the heavens like a curtaine hide him from us Act. 1. 2. Secondly in respect of the admirable glory of his person For at that day his glory shall be revealed which now is as it were hidden 3. Thirdly in respect of the estate of his members our life is hid with Christ. He is not glorious in the outward glory of his members Col. 3.3 4. In respect of the manifestation of his love he hath not shewed himselfe to wicked men Ioh. 14.22 nor fully revealed himself to the faithfull it doth not yet appeare what they shall be 1 Ioh. 2.3 5. Fiftly in respect of the secrets he shall then break open little doe we know or heare of what he will then discover when hee shall break open the everlasting counsels of God and discover the depths of Gods providence and the deeds of all both good and bad and the glory of the Elect and the eternall misery of the damned 6. Sixtly in respect of the suddennesse of his comming Luk. 17.30 All which should make us the more to long for his appearing for that shall be such a time as never was The third thing implyed is that the thought of the day of Judgement is a sure refuge to a Christian minde when many other comforts for the present faile But the maine doctrine is that faithfull and patient Christians shall have a great deale of praise and honor and glory in the day of Christ. Christ will be made marveilous in them 2 Thes. 1.11 they shall shine as the stars of heaven and as the sun in the firmament Dan. 12. Mat. 13. they shall appeare in singular glory when Christ appeares Col. 3.4 But shall Christians have no glory till that day Yes For first there is a naturall glory stamped upon their very persons Col. 2. ult Secondly they are already vessels of glory in Gods decree Rom. 9. Thirdly true honor is restored them in the kingdome of graâ—e for God acknowledgeth them so doe the Angels of God and they have honorable priviledges and such graces as will bring to glory And lastly God many times doth honor them with speciall Honor before men Hest. 8.16 Psal. 64. 3. to the end Act. 28.10 The Uses follow And first the consideration of this great praise and honor and glory in the revelation of Christ should serve for instruction in divers respects For it should quicken us to faith and good works seeing our labour shall not be in vaine 1 Cor. 15. ult Men will say in that day Oh blessed was he or she that beleeved It may also perswade us to cheerfulnesse and patience under afflictions and the scornes of the world we shall then have praise enough what need we care for a little disgrace in the meane time and shall we ever be ashamed of Christ and his truth that will thus honor us at the last day Finally we may here learne of Christ how to esteem of tryed Christians we should learn of him to praise them and honor them Secondly this doctrine should wonderfully comfort Gods servants How should they exult in the glory and honor they hope for They shall then have so much honor as the Kings of the earth
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
assoone as he gives grace and favour I answer 1. That God thereby doth give way unto the kingdome of Christ for the exercise of it on earth in gathering the Elect and subduing his enemies which when it is done he will deliver the Kingdome into his Fathers hands and thâ—n God shall be all in all 2. It is deferred that so God might make evident proofe of the faith and patience of his servants and to shew that they stand by a better grace then they had in their creation But what should I wade into this point It is enough for us that it is the pleasure of Gods will it should be so and it is equall we should doe our work before we receive our wages 3. It shewes that the Maker and Builder of that happinesse is God and that our glory is made ready to our hands 4. It imports that as in the state of nature we cared not for grace so in the state of grace wee are not so carefull as wee should be of going to heaven whâ—n we are justified and sanctified we forget heaven it must be brought unto us we will scarce goe seeke it 5. It shews â—uâ— security and forgetfulnesse shall not make the faith of God of none â—ffect it shall câ—rtainly be brought unto us 6. Lastly wee may here gather one way of comforting our selves against the infirmitieâ— that accompany our natures that when we feele our weaknesses yet we shâ—uld be comforted in the hope of the strength wee shall have Art thâ—u humbled for thy ignorance why rejoyce in the knowledge thou shalt have And so I say of the untowardnesse of thy nature to good thinke of the time when Christ shall be perfectly formed in thee think of the grace shall be brought unto thee if thou be discouraged and never of 〈…〉 â—t the revelation of Iesus Christ. That iâ— at the day of judgement The day of judgement shall be a time of wonderfull revelation For then 1. 〈◊〉 glory of his person which he hath received of the Father in heaven shâ—ll â—e râ—vealed 2. The terror of Christ as a Judge shall then be fully exprest The world little knowâ— the terror of that day Hee came not at the first comming to judgâ— the world that is yet to be revealed 3. The gâ—â—ry of the body of Christ the Church shall then be revealed when we shall â—ee all the societies of all ages together in one armie 2. All the good they have all done shall be fully opened 3. All the glory of heaven shall then â—e eâ—â—ated upon them 4. The everlastiâ—g counsels of God shall then be broken open and explained to the eternall clearing of Gods justice and the exalting of the praise of his mercy The Use may be 1. For information we may see one reason why Christs Kingdome and the righteousnesse thereof is so securely contemned of the world It is because a vaile is as it were drawne over Christ that they cannot behold him and so we may see one reason why we are not more inflamed to the personall love of Christ it doth not yet appear what we shall be by his merits nor have we seen the exceeding glory of the onely begotten Son of God 2. For instruction we should long after that day if Christ be so good unto us now oh what will he be at that day If in this life holy men could say of him as Paul did Phil. 3.9 what shall we say or think of him but as worth ten thousand worlds in comparison In the meane while let us be content that our life be bid with Christ in God knowing that when he shall appeare we shall also appeare with him in glory Verse 14. c. As obedient children not fashioning your selves unto the former lusts of your ignorance HItherto of the three things to which the Apostle exhorts The reasons follow whereof the first is contained in these verses and it is taken from the image of God in which Gods children ought to resemble him they should strive against all inward evils and refraine all the excesses of life and addresse themselves with all care and confidence to the provision of a better life because they are begotten again unto God and it is required of them that they should be holy as he is holy This reason is both propounded and expounded propounded in these words as obedient children It is expounded two waies 1. By description 2. By proofe or testimony It is described negatively and affirmatively by negation he shewes what we should shun viz. fashioning your selves according to the lusts of your former ignorance Affirmatively he sets it out by shewing 1. the patterne to be imitated 2. and the manner of our imitation The patterne is the holinesse of him that called us The manner is to be holy in all manner of conversation Thus of the description For the proofe 2. things are to be considered 1. Whence the proofe is fetched â—n these word As it is written 2. What is alledged in these words Be ye holy as I am holy As obedient children These two words import a twofold consideration 1. they are the children of God 2. you must obey as children The first point gives an occasion to consider of three things 1. That God hath children not onely Christ his naturall Son and the Angels his sons by creation but the Saints also by adoption and regeneration 2. That it behoves Christians to seeke and know their adoption to be the sons of God It is wonderfull to think of the almost infinite carelesnesse of men that can heare of so great felicity as the adoption of sinfull men to be the sons of God and yet there is no heart in man to seeke after it 3. In that the Apostle applies the consideration hereof to perswade to holinesse of life it shews that the assurance of Gods favour as our Father doth kindle obedience and make us more fit for all well-doing as these places prove 1 Thes. 1.5 6 7. 2 Pet. 1.8 9 10. 1 Cor. 2.12 14. 2 Tim. 1.12 Heb. 10.22 The Use is First for confutation of their fancies that thinke assurance would breed security and that it is better to be a little doubtfull then fully resolved whereas both Scripture and experience is against it yea there is a secret corruption in the hearts of the very godly herein nourished perhaps by the devill But let us be fully perswaded to pray with all importunity that God would give us this knowledge But I have felt more hardnesse of heart and corruption of nature since assurance then I had before First examine thy heart whether thou call not peace of conscience by the name of hardnesse of heart 2. Know that hardnesse of heart and unfitnesse to holy duties is in us by nature and is not taken away by assurance neither is thy case the worse that thou feelest it more now then before For that may import more softnesse of heart 3. Consider
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 truly cured of sinne can easily beare the a 〈◊〉 of it as it is past A man that hath beene wounded in his arme will endure you to gripe him when he is well healed a signe he is not well healed when he cannot be touched so is it with sinners Thus in generall The first thing then to bee considered of is the misery of men by nature expressed in the word darknesse Darâ—â—esse The darknesse that is in the world is not all of a sort For there is first darknesse upon the earth which is nothing but the absence of the light of the Sunne Secondly there is darknesse upon the outward estates of men in the world and that is the darknesse of affliction Now afflictions are called darknesse in divers respects As first in respect of the cause when they fall upon men by the anger of God The want of the light of Gods countenance is miserable darknesse the absence of the Sunne cannot make a worse darknesse Secondly in respect of the effects because afflictions darken the outward glory of mans estate and withall breed sorrow and anguish and the clouds and stormes of discomfort and griefe and for the time deprive the heart of lightsomnesse and joy Of both these respects may the words of the Prophet Esay bee understood Esa. 5.30 and 8.22 And so God creates darknesse as a punishment upon all occasions for sinne Esay 45.7 Afflictions may be compared to darknesse in respect of another effect and that is the amazement bred in the heart by which the afflicted is unable to see a way out of distresse and unresolved either how to take it or what meanes to use for deliverance Thus it is a curse upon wicked men that their wayes are made darke Psal. 35.6 Thirdly afflictions are called darknesse when they are secret and hidden and fall upon men at unawares when they are not dreamed of Iob 20.26 And thus of darknesse upon mens estates Thirdly there is a darkness falls upon their bodies and so it is either blindnes wanting the light of the Sunne or else it is death and the grave Death and the grave is called darknes Iob 17.13 and 10.21 22. Psal. 88.13 Fourthly there is a darkness upon the soules of men and that is spirituall blindness when the soule lives without the knowledge of God and Jesus Christ especially As it respecteth the will of God in generall it is the darkness of ignorance and errour and as it respecteth the promise of grace in Jesus Christ it is the darkness of unbeliefe Eph. 4. Lastly there is a darkness shall light upon both soules and bodies of wicked men in hell and that is called utter darkness Mat. 8.12 and 22.15 So that darkness as it comprehends in it the misery of wicked men is either temporall darkness upon the estates or bodies of men or spirituall darkness upon the soules of men or else eternall darkness in hell This darkness also may be considered in the degrees of it For besides the ordinary darkness there is first obfcure darkness called also the power of darkness and such was the darkness of Gentilisme and such is that darkness threatned to such as curse father and mother Prov. 21.20 so was the darkness Ier. 2.1 2. and that our Saviour Christ speaketh of Luk. 22.53 Such also was that night brought upon the Diviners Mic. 3.6 7. Secondly there is utter darkness or eternall darkness in hell which is the highest degree of the miserie of wicked men I take it it is especially the darkness of ignorance is here meant though the other cannot be excluded That which is evident to be observed from hence is That all men that are not effectually called live in darkness and walke on in darkness Eph. 4.17 1 Ioh. 2.9 Psal. 82.5 It is a continuall night with them they are like the Egyptians that could have no Sunne to light them but were covered with palpable darkness Neither are they helped that they enjoy the light of the Sunne for of all darknesses that which comes from the absence of the Sunne is the least or hath least distresse in it If a man lived where he should never see day or were borne blind yet his distresse were nothing in comparison of the darknes especially spirituall that lieth upon the poore soule of an unregenerate man which lyeth shut up in miserable darkness which these men may feele in themselves by their living without God in the world and by the absence of the joyes of God and by their singular uncapablenesse in the things of the Kingdome of God and by their strange and absurd errors in conceiving of matters of Religion and by their monstrous thoughts and objections they feele at some times and disability to conceive of the worth of eternall things though the least of them be better than the whole world and lastly by their want of discovering what to doe almost in all the occasions of life Use. The use may bee for singular terrour to wicked men if they had hearts to consider of it to know that they live in such a condition as no prisoner can suffer in the worst dungeon of the world and the rather if they consider the aggravation of their distresse in respect of the darknesse they live in or are likely to live in as First that they have the Divels as the Rulers of the darknesse they live in who like cruell Jaylers will see to it that they be kept still in their dungeon with all increase of heavinesse and misery Eph. 6.12 Secondly that their darknesse is also the shadow of death a most deadly poysonfull darknesse that daily increaseth in the infection and annoyance of it Esa. 9.2 Thirdly that they suffer so many kindes of darknesse in the vexations and discomforts of each of them Fourthly that it is such grosse darknesse so thicke and palpable without any mixture of true light or comfort if they had but star-light or moon-light it were some ease Fifthly that they are neither safe walking nor lying still If they walke they goe in singular danger for they know not whither they goe 1 Ioh. 2.11 Iob 18.5 6 7. If they lie still and sleepe it out they are in danger to be swallowed up eternally Sixthly that this darknesse will not hide from God All they doe is manifest before him Esa. 29.15 Seventhly that it is a continuall darknesse it will never be day with them so long as they live in that estate without repentance Iob 15.30 All his daies he eates in darknesse Eccles. 5.17 Eightly that they are in danger every houre to be cast into utter darknesse where will be no ease nor end He knoweth not that the day of this darknesse is ready at hand into which if he fall he shall never depart out Ninthly that this is the case of every unregenerate man the whole world of them lieth in darknesse and not one escapeth it their whole earth is without forme and void and their heavens have
appointed so Num. 16.29 But it is not the common visitation is here meant Gods speciall visitation of some men is when in a speciall providence he takes notice of certain men and comes among them to work the redresse of sin and that is here meant And this visitation must be considered either according to the kinds of it or according to the time of it here called The day of visitation For the kindes God doth visit men either with the visitation of justice or with the visitation of mercy in wrath or in grace and the former words of this Text are true of either of these kindes For if God visit wicked men by his speciall judgements they will then give glory to God and commend godly Christians whom before against their consciences they spake evill of which they will also doe much more if God visit them with his grace and convert them First then of the visitation of justice and so the point to be here observed is That though God may spare wicked men long and seem to wink at their faults yet hee will find a day to visit them for their sins he will hold a visitation for their sakes he will discover their wickednesse and avenge himselfe on them Psal. 50.20 Eccl. 8. Ps. 37.13 Iob 18.20 As they have had their daies of sinning so will he have his day of visiting and that not onely at that day of the universall visitation in the end of the world but even in this life also Use. And this doctrine should especially humble wicked men and awake them out of their security and the rather if they consider seriously of divers things about this day of their visitation First that it shall certainly come upon them Rom. 2.5 Secondly that when it doth come it will bee a marvellous fearfull time with them for 1 God will then discover their sins and make their wickednesse manifest in the hatefulnesse of it Lam. 4.22 2 God will inflict sore punishments upon them hee will be avenged on them The day of their visitation will be the day of their calamity Ier. 46.21 3 The punishments determined cannot be resisted there will be no helpe Esa. 10.3 and 29.6 and 26.14 4 God will not then respect their strength but their sinne He will recompence them according to all that they have done Ier. 50.29 31. 5 If they escape one judgement another will light upon them Ier. 48.44 6 God will give them the repulse in all they do even in his service he will not accept them Ier. 14.10 7 It will be a time of great perplexitie and counsell will perish from the prudent Mic. 7.3 4. Ier. 49.7 8. 8 God will declare himselfe to be in a speciall manner against them Ier. 50.29 31. Hos. 9.7 Quest. But what sort of men are in danger of such a fearfull visitation Answ. All men that live in any grosse sinne against their knowledge such as are the sinnes of blood whoredome deceit swearing profanation of the Lords day reproaching of Gods people and the like Ier. 5.9.29 and 9.9 especially where all or any of these things be found in them First extreame security in sinning God will surely visit such as are settled in their lees Zeph. 1.12 Secondly such as place their felicity in offending such as love to wander Ier. 14.10 such as do evill with both hands earnestly as the Prophets phrase is Mic. 7.3 4. Thirdly such as continue and persist in wicked courses such as cast out wickednesse as a fountaine casts out water as the Prophet speaketh Ier. 6.6 Fourthly especially when men are shamelesse and impudent in offending Ier. 6.15 and 8.12 Use 2. And therefore men should be instructed and take notice of their condition and danger and foresee this day and use all means to prevent it for if men would turn unto God speedily repent with sound sorrows for their sins the Lord would perhaps be intreated and forgive the punishment of their sins Ier. 6.6 Thus of the visitation of justice The visitation of mercy followes The visitation of mercy is when God comes amongst men to shew some speciall mercy and so hee visits either about temporall or about spirituall things In temporall things hee visits either in the case of blessings or afflictions In respect of temporall blessings he visited Sarah Gen. 21.1 when hee gave her a sonne In respect of afflictions God visits first when he sends such crosses as do trie the innocencie and sinceritie of his servants so Psal. 17.3 Secondly when he lets his people know that hee takes speciall notice of their distresses and sorrowes so Exod. 4.3 Thirdly when he sends his servants speciall deliverances and so to visit is to deliver Thus of the visitation in temporall things which is not here meant The visitation in spirituall things is the gracious providence of God revealing his marvellous and everlasting mercies unto his Elect and so he visits man either by Christ or by the Gospel He visited his people when hee sent his Sonne to redeeme them Luk. 1.68 78. and 7.16 And so he doth when he sends his Gospel by his servants to this end to reconcile the world to himselfe in Christ and thus God visited the world when he sent his Apostles unto all Nations preaching the Gospel And thus he doth visit a Nation when he sends the Gospel thither or a Congregation when by the preaching of the Gospel he gathereth a people to himselfe There is also a personall and particular visitation when God singles out this or that man from the rest and converts him And so in this place to visit the Gentiles is to gather out of the Gentiles a people to his Name as in the case of this Apostle is said Act. 15.14 Which place may well expound this So that the day of visitation if we respect whole congregations is the time when God sends them the powerfull preaching of the Gospel and doth thereby muster and presse a people to himselfe And if we respect particular persons it is the day when God effectually calls them and converts them Six things may be observed here concerning this visitation of grace Doct. 1. First that till God do visit wicked men with his grace from heaven there will bee no sound reformation in them Their naturall conscience the shame and punishment of men with the Laws of Princes or Churches may restraine somewhat of the excesse of sinne but it is Gods visitation only that can worke a sound and thorow reformation There is little hope these Gentiles which speake evill of Christians will ever cease till the day of this visitation and the reason is plaine because the lawes and punishments of men cannot give a new nature to the offenders which God in his visitation doth Use. The use is therefore to confirme the patience of the Saints They have endured and must endure the evill words of wicked men and if any be weary of their injuries they must pray
Scapul faith We reverence the Emperour as a man second to God and the onely one that is lesse than God and also Tertullian de Ido Capite 18. Nazianzen orat ad subdit Imperat. All men must bee subject to higher powers The expresse testimonies of Chrysostome and Bernard upon Rom. 1 3. have beene quoted before read Bernard de consid lib. 2. Capite 4. Hilar. ad Anx. Chrysost. homil 42. in Ioan. Ambrose in 2 Tim. 2.4 Secondly this should confirme every good subject to acknowledge and maintaine the Kings supremacie and willingly to binde himselfe thereunto by oath For the oath of supremacie is the bond of this subjection and this oath men must take without equivocation mentall evasion or secret reservation yea it should binde in them the same resolution was in Saint Bernard who faith thus If all the world would conspire against me to make me complot any thing against the Kings Majesty yet I would feare God and not dare to offend the King ordained of God Or unto governours By governours he either meanes all other sorts of Magistracie besides a Monarchie or else such Magistrates as in a Kingdome have commission from the King to heare and determine causes or any way to rule and exercise any Lawes of the King and it is the Apostles meaning that Christians should be subject to all sorts of Magistrates of what forme or dignity soever from the highest to the lowest so as it should be no more lawfull for them to disobey an inferiour Magistrate than to disobey the King so far forth as the inferiour Magistrate hath authority and doth proceed according to his commission in lawfull things This point needs not to be further handled having beene intreated of in the generall doctrine in submission to all Magistrates before And thus of the exposition the confirmation followes Verse 14. Or unto governours as unto them that are sent by him for the punishment of evill doers and for the praise of them that doe well THe Apostle in this verse and the next confirmeth the exhortation partly by reasons and partly by answearing an Objection the reasons are in this verse and the next and the prolepsis verse 16. The reasons may be referred to two heads the one taken from the calling of Magistrates verse 14. and the other from the will of God verse 15. The calling of Magistrates is considered two wayes First either in the author of it and so they are sent of God Secondly or in respect of the end of it which is partly the punishment of the wicked and partly the praise of them that doe well As they that are sent of him Of him either may be referred to the King or to the Lord If it be referred to the King then it shewes that all inferiour Magistrates receive all their authority from the King they have no more authority than other subjects but as it is bestowed upon them by the King and withall it shewes a secret in all well governed Monarchies which is that the King reserves the giving of honours and offices to himselfe which more obligeth the Under-officers and Magistrates to him and he is thereby the better acquainted with the State of the Kingdome But I am rather of the minde of those Interpreters that refer it to the Lord. And so the sense and doctrine is That both the Kings and the Governours are sent of God it is God that prefers them whatsoever the second causes be Though election or succession seem to make a King and Kings make Governours yet have wee beene taught that none of these come to their places without the providence of God Prov. 8.15 Now God keepes this businesse in his owne hands to see to the calling of Magistrates because of the service by them he can execute For a great part of his Kingdome is managed by their deputation By them God scourgeth the sins of the wicked yea of the whole world either by suffering them to bee publike miseries or by guiding them to punish offenders by the sword of justice and by them he many times brings many common blessings upon worlds of people as the next words shew Uses The uses are divers some particular some generall In particular it should teach us First by prayer to seeke Magistrates of God subjects might get great blessings of this kinde if they would pray hard for them For God it is that sends Magistrates Secondly with patience to beare the wrongs of evill Magistrates seeing there is a hand of God in it Thirdly with thankfulnesse to give the praise to God for good Magistrates seeing it was he that sent them as a common blessing Fourthâ—y in all suits about the lives or duties or successions of Magistrates to trust unto God For though we know not where to be provided in earth yet God can send one from heaven as it were The word sent imports that God can raise him up beyond expectation In generall it should stirre us up in all things done by outward meanes in this world to strive for the skill to finde out and acknowledge Gods hand and providence in it seeing in these things which are apparently done by meanes for the most part yet Gods providence is in it Thus of the Author of their calling the end followes For the punishment of evill doers Divers things may be noted from hence First that in all Common-wealths in the world there will bee evill doers though there bee a King and Governours and Gods Commandements lye hard upon mens consciences yet there will bee evill doers And the point shewes the horrible strength of the poison of naturall corruption which no Lawes of God nor man nor experience of evill nor example can restraine or dry up and withall it shewes their solly and weaknesse that will forsake Christian assemblies for the wickeds sakes whereas the Apostle improves that even in Christian Common-wealths there will bee this part of a Magistrates vertue to punish the evill doers such as are knowne to be so and therefore such curious persons must goe out of the world if they will goe from evill doers And withall it should breed in men a greater care to looke to themselves that they bee not infected by them since there is no society of men in which this plague-fore of sinne runneth not we must redeeme the time because the dayes are evill And further it should breed in us a loathing of this wicked world of this present evill world and a desire of heaven since we shall never live in a place where the people will be all righteous till we come to heaven And finally it confutes their folly that from the vitiousnesse of some men conclude the faultinesse either of the doctrine lawes or government Secondly that evill doers must be punished Rom. 15. and great reason for first evill doers in any society are infectious many may be defiled by them Secondly they work much disquietnesse and trouble humane societies Thirdly if they escape
Apostle and other Apostles think it fit with such effectuall termes when they write to the Churches to give such speciall charge to Husbands and Wives it shewes That God doth greatly desire that they should in a speciall maner be carefull to leade an orderly and comfortable life together Whatsoever in domesticall matters is sometimes omitted in the Text yet seldome in any place that treats of family-duties is the duty of Husbands and Wives left out Here it is vehemently urged and so in the Epistle to the Ephesians which should worke in all that feare God a caâ—e and conscience of these duties and of carrying themselves in the best manner they can one towards another Now the substance of an orderly life betweene man and wife is to love one another with all constancy tendernesse and fidelity to shew one heart in all things helping one another to doe the duties of the family especially in the service of God and in carrying the crosses may light upon them in their callings encouraging and comforting one another honouring one another before others and â—earing one with another in respect of infirmities and each of them striving to doe exactly the duty that belongs to each Now that men and women may be carefull hereof many motives may be alledged and ought to be thought upon 1. Because this society betweene one man and one woman in marriage was instituted of God himselfe and was the first society that he brought into the world and had the honour to be ordained in the blessedest place in this visible world even Paradise and was made betweene two persons that were like God himselfe and therefore God doth expect that men and women should walke very carefully in this estate Gen. 2. 2. Because man and wife had so heere an originall and dependance one upon another The woman was made of the rib of a man which Adam perceiving by a spirit of prophecy said she was bone of his bone and flesh of his flesh that is another selfe or himselfe in another shape or sexe and therefore whosoever disagreed they should agree it being most unnaturall for a man to hate or disagree with himselfe Gen. 2. Ephes. 5. and ever the more miraculous the forming of the woman was the more extraordinary should the affection betweene man and wife be 3. Because they are but two of them they would hardly please many that cannot please one 4. Because they are appointed necessarily to be companions in life withouâ— parting or dissolution and therefore since they live alwaies together they should resolve to dispose of themselves so as their lives might be comfortable 5. Because from man and wife is the originall of all mankind of Church and Common-wealth and all other societies now those Husbands and Wives that live disorderly dishonour the whole kind What would they have the streames to be when the fountaines are so troubled and impure 6. Because marriage is honourable in Gods account and ought to be so amongst men therefore it being a great dignity to which they are called it is as shamefull a fault to live disorderly in that estate as in the estate of a Magistrate or Minister or the like Heb. 13. 7. Note that the fift Commandement that concernes family-duties and the order should be in our dwellings stands betweene the Commandement of the first Table and the rest of the Commandements of the second Table to signifie that from the carefull performance of domesticall duties men are fitter to serve God in the first Table or converse with men in the world in the second Table yea all we get from God in the first Table or from men in the second we bring it home to our houses or to the place of well imploying it Note the last words of verse 7. of this Chapter 8. Because man and wife resemble Christ and the Church by way of type or image and will men or women dare say that Christ and the Church carry themselves so unlovingly or disorderly one to another as they doe one to another Doe you not think it had beene a hatefull thing for any man that was to be a type of Christ to have exprest the type by false or wicked waies Even so is it for man and wife to carry themselves one to another so as Christ and the Church doe one to another Ephes. 5. 9. The end of marriage is Gods glory now if God may not have glory by the loving and orderly carriage of man and wife one to another he will winne himselfe glory to his Justice in revenging the quarrell of the Covenant which they have broken 10. Because usually the carriage of man and wife is the originall cause of good or evill order in the family partly because thereby they are the more inabled or disabled for their carriage towards others in the family and besides their courses are exemplary and withall they thereby lay the ground of their owne honour or dishonour in the hearts of children and servants 11. Because Gods commandement injoyning them their duties one to another binds the conscience as hard as any of the other Commandements so as God is as well provoked by these disorders betweene man and wife as by swearing or cursing or Idolatry or murther or whordome or drunkennesse or the like yea they that live in the customary breach of these duties are unjust and dishonest as well as if they broke any other Commandements 12. The Apostles were the more earnest in pressing husbands and wives to a loving and orderly behaviour one towards another because of the scandall or honour came to Religion by it It did greatly adorne and become the Gospel if they lived amiably together it made men like of their Religion the better and contrariwise it was a foule scandall and caused Religion to bee lesse esteemed or else hated when they lived so ungodly and unquietly together 13. Because if they live lovingly together they are like to have a quiet conscience and a cleane heart whereas if they jangle and live in discontentment it is a thousand to one the conscience will be very froward and their hearts filled with foule lusts after others Pro. 5. And that the conscience should be froward how can it be otherwise when they live in the direct breach of Gods commandement which as was shewed before binds as strongly in this as in any other duty 14. Because this commandement is the first commandement with promise To the faithfull discharge of these domesticall duties is promised a long and happie life in the land God hath planted men in 15. Because men and women may greatly further their salvation by living according to Gods will in this estate as is intimated 1 Tim. 2.15 16. Lastly let husbands and wives remember their accounts at the last day Will it not be a wofuli miserie for a rebellious and froward wife to be throwne to hell and see her quiet and religious husband goe to heaven and so on the
brought to light none can reach to it but such as God endues with speciall wisedome for Solomon long since had observed that life is above to the wise only Pro. 15.24 The things I would consider of about this life are these 1. The degrees of it 2. The originall of it 3. A ghesse at the nature of it 4. The things that nourish it 5. The differences betweene this life on earth and as it is in heaven 6. The meanes to attaine it or what we must doe if wee would enter into life 7. The signes to know whether it be in us 8. The properties of it 9. Lastly the Uses of it 1. For first we must understand that this life hath three degrees into which we enter in at three gates as it were The first degree of eternall life begins at the first spirituall acquaintance with God in this life when his favour is made knowne to us in Jesus Christ by the Gospel so as we are truely justified and sanctified being reconciled unto God having all our sins forgiven us and our natures made new and into this degree we enter by the gate of regeneration Thus our Saviour saith This is eternall life to know God and whom he hath sent Iesus Christ Iohn 17.3 Thus he that heareth Christs words and beleeveth is passed from death to life Iohn 5.24 The second degree begins at our death and continueth the life that the soule separated from the body enjoyes till the resurrection at the last day And concerning the estate of the soule in this degree of life we have no absolute revelation but yet are taught in Scripture that it returnes to God that gave it to the body at first Eccles. 12.7 and that it is with Christ Phil. 1.23 that it is in the hands of God and in Paradise Luke 23.43 and lives in unspeakable joy Luke 16.25 and is freed from all miseries of this life and enjoyes the honour of all good workes Rev. 14.13 the bodie resting in the grave from all paine and labour as in a bed of rest till the resurrection Esay 57.2 And into this degree of life eternall we enter in by the gate of death The third degree of life eternall begins at the resurrection of our bodies at the last day and is enjoyed by body and soule for ever comprehending all possible consummation of felicity and glory in the heavens And into this we enter by the gate of resurrection which is a kind of new begetting of us and therefore is called the resurrection of life Iohn 11.25 and so the blessed in heaven are called the children of the resurrection and by that way the children of God Luke 20.36 In the first degree life is imperfect in the second it is perfect in the third it is consummate And the Use of this first point should be to warne men to looke to it that they enter into the first degree of eternall life while they are in this world or else they shall never get to heaven when they die and therefore should strive for saving knowledge and to become new creatures or else it is in vain to hope for heaven 2. For the second which is the originall of life it is greatly for the praise of it that it flowes from that life which is in God himselfe which is an unspeakable glory to the creatures that enjoy it With thee is the fountaine of life saith David Psal. 36.9 So he calls him the God of his life Psal. 42.8 Naturall life is but a sparkle that flowes from the life of our Parents but spirituall and eternall life is kindled from that infinite light and life of God but yet not as Christ received we this life for he had it by naturall generation we have it by a way unspeakable from God but yet by Jesus Christ. In him was life as the life was the light of men Iohn 14. He that hath the Son hath life Iohn 5.12 and he it is that is eternall life viz. to us ver 20. As there is no light in the visible world but from the Sun in the firmament so there is no life in the spirituall world but from God in heaven which hath caused it to shine in our hearts by the Son of righteousnesse Christ Jesus Thus our life is called the life of God Ephes. 4.18 and Christ is said to live in us Gal. 2.20 Which should teach us greatly to admire and adore the excellency of Gods goodnesse and make us to rest our selves for ever under the shadow of his wings Psal. 36.7 8 9. But that this point may be more cleerely understood we must consider of the originall of this life from God three waies First in respect of ordination and so it flowes from Gods decree he hath ordained us unto life Acts 13.48 and our names are written in the booke of life Phil. 4.3 Secondly in respect of merit it was bought of God by the death of the flesh of Christ. I give my flesh for the life of the world Iohn 6.51 This life will not be had without his death that we might live in eternall life he must die a temporall death And shall not this greatly inflame our hearts to love the Lord Jesus that gave himselfe for us that we should not perish but have everlasting life Thirdly in respect of operation or inchoation and so the fountaine of life is either without us or within us without us is the Word of Christ that is the immortall seed by which we are begotten unto life 1 Pet. 1.24 and so is called the Word of life Phil. 2.15 And the Word is so as it is the Word of Christ that is Gospel My words saith he are spirit and life Iohn 6.63 And that Word considered as it is preached to the dead soules of men the dead shall heare the voice of Christ and live Shall heare it note that Iohn 5.25 which should make us greatly to esteeme the preaching of the Gospel Within us the fountaine of life is the Spirit of Christ which is called the Spirit of life which is in Christ Jesus Rom. 8.2 Now the Spirit of Christ that we may live doth two things viz. it quickens the seed of the Word and unites us unto Christ as members of the mysticall body and then looke how the soule of man doth give life to every member of the body so doth the Spirit of Christ to every soule as a severall member of the mysticall body 3. For the third Wee shall not exactly know what the nature of eternall life is still it be perfected in us or consummate yet by divers words God hath let fal in Scripture we may ghesse at the nature of this life and in generall I thinke it is a kind of celestiall light falling into the soule that doth to it that which naturall life doth to the body This Saint Iohn shewing how Christ was the life of men saith he was the light of men Iohn 1.4 And David having said
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