the Papists for 1. This word of God was afterwards written and so written as nothing must be added Rev. 21.18 2. The doctrine here reported was delivered by the holy Ghost sent downe from heaven as the coherence shews Therefore unlesse they can shew the like authority for their traditions they say nothing 3. Their traditions were of the first sort and so condemned in Scriptures Secondly we may note that Christians when their hearts are turned unto God doe see a wonderfull glory in spirituall things They see that which the Prophets desired to see and could not Mat. 13 16,17 2 Cor. 3.16 17 18. which is one difference betweene the knowledge of the godly and the knowledge of the wicked For wicked men have but a dark glimmering knowledge that tends to basenesse and bondage and this should teach us to pray for the spirit of wisdome and revelation to know the riches thaâ— is in Christ Jesus being daily carefull that the god of this world doe not hide the glorious Gospell of Christ from us But have we the will of God onely by report This word report belongs principally to the first times before the Scriptures of the New Testament were written and so the word was sure enough being delivered by Apostolicall men who confirmed it by miracles And if the word doe also belong to our times then Godâ— Ministers are said to report Gods will unto us as Embassadors doe the wills of Princes by the instructions given in their commissions or as Lawyers report the law out of their great Charter or Statute-books or as Physitians report their remedies out of the books of practice and tryed experiments It is true that the doctrine of holy things is like unto a report 1. In respect of wicked men who passe all over as a tale that is told or respect it at best but as a nine dayes wonder 2. In respect of godly men who receive it but by peeces and degrees not as one continued story but as a report 3. In respect of the matter of happinesse it is so removed from our natures and we have so little right unto it that it comes to us as a report not aâ— any thing we knew before or could expect or looke for 4. In respect of the opportunity of it if wee take not hold of it in the very season it will be gone The Lord doth not every day set before us life and death but onely at some times and then how soone is the voice gone if our hearts open not to receive it Thus of the things contained in Gods answer as they are barely propounded Now in the words that follow they are further commended to us First by the efficient causes of them By them which preached the Gospell unto you The Gospell is diversly accepted in Scripture Sometimes it signifies the history of the life and death of Christ so in the title of every Evangelist his booke and so 2 Tim. 2.8 Mat. 26.13 Sometimes it signifies the glorious tidings of Christ come in the flesh and of salvation in him so it was promised by the Prophets Rom. 1.2 Act. 13.32 but most usually it signifies in generall the joyfull newes of happinesse eternall through the favour of God in Christ Jesus notwithstanding our misery in our selves and this was called the promise in the Old Testament and the Gospell in the new The Greek word properly signifieth good newes and in the New Testament the word is used to expresse that most happy newes of God reconciled in Christ and of perfect happinesse in him Now because this newes contains the more excellent part of Gods word therefore I will consider of it more exactly This heavenly newes is the more admirable if we consider 1. What it is that the Gospell doth signifie 2. How we are assured of the newes in the Gospell 3. What are the effects of it 4. What is required in the persons that have any part in this newes Then I would resolve certaine questions and lastly make some use of all For the first the Gospell brings newes unto forlorne men 1. Of peace and reconciliation with God The Gospell of peace 2. Of remission and forgivenesse of our sins Act 10.43 3. Of freedome from death and condemnation 4. Of a divine and most sufficient righteousnesse to be revealed from heaven Rom. 1.16 17. 5. Of eternall life The Gospell of the Kingdome Mat. 9.35 and all for Christ Jesus sake the son of David Rom. 1.23 But how can we be certaine of this newes 1. By the testimony of the Spirit 2. By the vaticinies of the Prophets 3. By the miracles that first confirmed it 4. By the testimony of Christ himselfe that in our nature preached it Mat. 4.13 5. By the word of God or of the Apostles The effects of the Gospell are 1. It brings life and immortality to light 2 Tim. 1.10 2. It melts the hearts of Gods elect more then any thing with voluntary griefe for sin it makes men condemne themselves in the flesh 1 Pet. 4.6 3. It revives and refresheth with wonderfull encouragements 1 Pet. 4.6 4. It makes a man sacrifice himselfe to God Rom. 15.16 5. It is the ministery of the Spirit 2 Cor. 3. 6. It fenceth the affections against the love care after worldly things Hence we are said to be shod with the preparation of the Gospell of peace 7. It establisheth hope Col. 1.23 8. It is the power of God to salvation Rom. 1.16 Fourthly there are eight things required in every one that would have part in the Gospell 1. Reformation of life 2. Faith and trust in it Mat. 16.15 16. Eph. 1.13 Heb. 4.2 and to this end get evidence and seale to it Eph. 1.13 3. A singular estimation of it so great as 1. Our chiefest praise should be in the Gospell 2. We should be content to suffer any thing for it and not be ashamed of the afflictions or bonds of the Gospell Marke 8.35 10.29 1 Thes. 1.5 2 Tim. 1.8 Philem. 13. 4. Poverty of spirit Esay 61.1 5. A diligent strife and constant endevour to attend upon it wee should presse to it Luke 16.16 6. Professed subjection to it 2 Cor. 9.12 7. We should endevour to live so as might become the Gospell Phil. 1.27 8. We should continue in it and not be moved away from the hope of it Col. 1.23 a vile offence to be turned from it Gal. 1.6 But was the Gospell never preached till now that hee saith it is now reported Distinguish If the Gospell be taken for the newes of Christ come in the flesh then it was not preached till the times of Christ and the Apostles But if it be taken for the promise of grace and pardon in Christ it was given in Paradise to Adam and continued by the Patriarks and Prophets Act. 10. 43. Heb. 13.8 Moses wrote of Christ Ioh. 5.46 Moses wrote of Christ two waies 1. By writing the promise concerning
no King on earth can grant to all his subjects and seldome or never so much as to any one Esa. 30.19 Ioh. 14. Whatsoever they aske in the name of Christ shall be granted unto them Tenthly they are the longest lived of any people As the dayes of a tree are the dayes of my people saith the Lord they may endure many a storme but they are fast rooted still Mine Elect shall long enjoy the workes of their hands Esa. 65.22 For first they onely have the promise of a long life in this world and it is limited onely with that condition If it bee good for them And secondly if that God take away some of his people and that quickly out of this world yet that shortens not their life or dependance upon God For when they die a bodily death they are said to bee gathered to his people or their people and there receive eternall life in stead of it Death doth not put them out of service or deprive them of the Kings presence but removeth them onely out of one roome into another whereas they stood below staires before they serve now above staires and are all of the Presence and Privie-Chamber to God Eleventhly they are the wealthiest people in the world none better provided for For first for Spirituall gifts and rich favours from the King of kings they are not destitute of any heavenly gifts 1 Cor. 1.5 Ephes. 1.3 And for outward provision God hath taken all the chiefe creatures and bound them to serve them with provision in whatsoever they want The heaven the earth the corne c. all are bound for the supply of their wants Hos. 2.21 22 23. Twelfthly they excell for protection whether we respect their preservation or the revenge is done upon their enemies for their preservation though the earth and the heavens should bee shaken yet God will be the hope of his people Ioel 3.16 and as the mountaines are about Jerusalem so is the Lord about them that feare him and therefore they cannot be moved Psal. 125.1 2. and if the rod of the wicked do enter upon them yet it shall not rest upon their lot vers 3. of the same Psalme And for vengeance It is certaine the Lord will avenge their quarrell upon all their enemies though they bee unable to right their owne wrongs and because God would have it done throughly he reserves the worke of vengeance to himselfe to make the recompence Heb. 10.30 Rom. 12.20 Uses The use may be both for consolation and instruction For it should exceedingly comfort Gods children considering what singular happinesse they enjoy by the government of Jesus Christ. Oh! blessed are the people whose God is the Lord Ps. 33.12 and 144.15 Moses admires a little before his death the wonderfull felicity of the godly considered as they are Gods people Israel is happy none like to Gods people or this people nor is there any like unto the God of Jerusalem For God rides upon the heaven in their helpe the eternall God is their refuge and underneath are the everlasting Armies He will thrust our their enemies before them and say Destroy them Israel alone shall dwell in safety The fountaine of Iacob shall be upon a land of corne and wine and his heavens shall drop downe deaw They are a people saved by the Lord who is the shield of their helpe and the sword of their excellency Their enemies shal be found liers to them Deut. 33.26 to the end And this excellent estate is the more comfortable to be thought upon First because people of any nation may be admitted to this estate and the Lord without respect of persons will blesse them with the blessing of his people as the Prophet excellently shewes Esa. 2.19 and 19.24 25. The Gentiles have come to rejoyce amongst his people Rom. 15.9 10 11. They were hard times when the Lords dominion was in a manner confin'd in the Kingdome of Judah and Israel Secondly because it is so great and glorious a worke on Gods part to make us his people for hee doth as it were plant the heavens and lay the foundation of the earth that hee may say unto Sion Thou art my people Esay 51. vers 16. Thirdly because in the hardest times that can befall the godly the Lord will have them plead this priviledge and they may goe to God and hee will acknowledge them in all their distresses and sanctifie their afflictions and deliver them at the voice of their cry Esa. 64.9 Zech. 13.19 Fourthly because they shall yet enjoy a farre more excellent estate in another world than now they have Rev. 21. They are now but as the children of Israel in Goshen or in the wildernesse Use 2. Secondly divers things may be hence observed for instruction as First such as live in the Church and yet have not the markes of Gods people on them should awake and looke about them and labour to get into the number of Gods people These fooles among the people as the Prophet David calleth them should understand and these evill neighbours unto Israel should be perswaded to learne the wayes of Gods people that so they may be built up in the midst of Israel Ier. 12.16 And it should be their daily prayer unto God to grant them this one request namely to blesse them with the favour of his people Psal. 106.3 4. Secondly the penitent sinner that feeles his heart called by the voice of Christ should hence be moved to enter into the covenant of God and speedily to take the oath of subjection and alleageance binding himselfe with all his heart to God and his divine service Deut. 29.10 11 12 13. Ier. 50.5 Thirdly such as have taken the oath and are acknowledged for true Subjects should for the rest of their time study how to carry themselves as becomes the people of God and so In generall they should remember two things First to give eare to Gods Law and hearken what the Lord will say unto them from time to time Psal. 78.1 Esa. 51.4 Secondly to lead a holy life and conversation for therefore hath God severed them from all nations that they might be holy to him Levit. 20.26 All Gods people are righteous Esa. 59.21 and 62.12 and Christ hath redeemed them from all iniquity and purified them that they might be a peculiar people unto him zealous of good workes Tit. 2.14 They must therefore be no more polluted with their transgressions nor bee fashioned to the lusts of their former ignorance Ezek. 14.11 and 36.25 c. In particular they should First give God thankes for ever for blessing them with the blessing of his people Psal. 79. ult Secondly they should humble themselves to walke with their God Mic. 6.8 being humbled at his feet to receive his Law Deut. 33.3 bowing downe with all reverence to worship him Psal. 95.7 For God is a great God above all gods and a great King above all kings Thirdly they must avoid needlesse society with
by the bodily eyes The fourth thing to be proved is that the soule is immortall it cannot die when it is once kindled it will never goe out or be extinct as the Sadducees wickedly imagined and some Athiefts still thinke the contrary This is a point necessary to be knowne as for the truth it selfe so for the use of it in our lives For to doubt of immortality makes us miserable and to beleeve the soules are mortall makes men Epicures Let us eate and drinke for to morrow we shall die But to be fully assured of an estate after life makes a man carefull so avoid sinne lest his soule live for ever miserably and to serve God that hee may live for ever happily Now things may be said to be immorrall two waies either absolutely and in their owne nature and so God onely is immortall or else they are so by the will and pleasure of God and not by their owne nature and so the soules of men and so the Angels are immortall There have beene two sorts of men that have denyed the immortality of the soule the one were the Sadducees among the Jews who held that in death the soule of man is utterly extinct as the soule of a beast the other were certaine Arabians of whom Eusebius and Saint Augustine make mention who said that the soule died with the body and so remained dead till the day of Judgement and then they revived with the resurrection of the body Now against the first sort may be produced many reasons as also evident Scriptures The reasons are such as these 1 The providence and justice of God proveth the immortality of the soule For here in this life good men have not all their happinesse and evill men live in prosperity so there must be another life where justice must be done 2 Religion confirmes this for to what end were religion and serving of God if the soule died like the soule of a beast seeing in this life the most godly are outwardly in great misery many times For if S. Paul say If the dead rise not then of all men are we most miserable it will hold much more strange if the soule live not at all after death 3 The wisedome of God proves it for else man were not in better case than the beast yea in some cases worse For man from his infancie to his death is liable to many diseases subject to cares and griefes which the beast is free from yea this addes to mans misery that he knowes he must die which the beast doth not Now shall man that was counted like God be thought to have no better end than the beast that did exalt himselfe so much in the glory of his beginning 4 The conscience of malefactors proves this who feare a judgement after this life and an estate of misery 5 The nature of the soule proves it for it is simple and void of all contrariety and accidents and causes of corruption or putrefaction and is besides the Image of God Now no mortall thing can be the image of that which is immortall These reasons make it exceeding probable But I am of their mindes that thinke it may be beleeved by faith but not be proved by reason The Scripture therefore onely makes this point cleere such as these First our Saviour proves it out of the Word of God saying I am the God of Abraham Isaac and Iacob c. Secondly it is most plaine Mat. 10.28 Thirdly eternall life is every where promised to them that beleeve Fourthly such places as treat of the Resurrection last Judgement and the Glory of heaven prove it Now for the other sort that confesse the life of the soule after the last Judgement but deny that the soule lives after death till then there are divers Scriptures against their opinion As First the former Scriptures The soule cannot be killed at all Matth. 10. And God was presently the God of Abraham as then living and for eternall life it is not said He shall have but He hath eternall life that beleeveth Secondly Christ said to the theese This day thou shalt be with mee in Paradise not at the last day Thirdly Ro. 8.38 Death cannot separate us from God in Christ as it would if the soule were dead or a-sleepe and did not enjoy God Fourthly the dead that die in the Lord are forthwith blessed Rev. 14.14 Fifthly the soules of Abraham and Lazarus were in joy and alive after death so was the soule of Dives in hell Sixthly Iohn saw under the Altar the soules of them that were slaine for the testimony of Jesus and they cryed with a lowd voice O Lord how long c. Revel 6. Seventhly the soules of the wicked die not but are kept in prison and are now in prison too 1 Pet. 3.19 Before I leave this point of the immortality of the soule it is profitable briefly to answer certaine objections which may be brought out of some words in the Scriptures as Ob. 1. The soule that sinneth shall die Ezek. 18. Therefore it seemes the soule is mortall or at lest for sinne it must die and the rather because it was threatned in Paradise That day that thou eatest thereof thou shalt die the death Sol. The Scriptures evidently shew that since the fall and sinne yet the soule doth not die as the places before alledged prove But the answer is That this death threatned or inflicted is not the destruction of the beeing of the soule but the depriving of it of the grace and savour and presence of God Ob. 2. Eccles. 3. It is said that there is one end of the man and of the beast As dieth the one so dieth the other Sol. These are not the words of Salomon but of the Epicure who is here as in other places of that booke brought in declaring his mind of things For Salomon himselfe concludeth evidently that the soule returneth unto God that gave it as in the last Chapter The other objections are the objections of the dreamers that is of such as imagine that the soule lieth a-sleepe till the day of Judgement and perceives nothing and is without operation which is to say it is dead seeing life is nothing else but the continuall motion and action of the soule Object 1. It is said that man when hee dies sleepeth as Christ said of Lazarus He sleepeth Ioh. 11. and Stephen slept in the Lord Act. 17. Sol. Other Scriptures adde another word viz. in the grave or in the dust Iob 7.21 and Psal. 78. sleeping in their graves but it is evident that the soule cannot sleepe in the grave but the body only And Stephen delivered his Spirit to Christ. Object 2. Paul saith that if the body rise not we are of all men most miserable That it seemes cannot be true if the soule enjoy blessednesse without the body Sol. The immortality of the soule and the resurrection of the body are conjoyned For the Soule without the body can bee
heed that wee provoke not God by carelesnesse and boldnesse in favouring any corruption Deut. 32.18 19. Thirdly our adoption should be a singular consolation to us against all the miseries of this life It matters not though our life be hid and though it doe not appeare to the world what we are and though we have many crosses and losses and persecutions yet the thought of our inheritance with God should swallow up all Whatsoever we are now yet when Christ appeares we shall appeare in glory and there can be no comparison betweene the suffering of this life and the glory to be revealed upon us Rom. 8.17 Mat. 19.29 Col. 3.2 4. 1 Iohn 3.2 And that we may be the more comforted we should often pray to God to shew us by degrees and to make us know the riches of our inheritance both in what we possesse in this world and what we looke for in heaven And thus of the title of our dignities We are heires Of life Now follows to consider what we inherit and that is life wee are heires of life It is somewhat a strange speech but yet if we consider of it life is a most sweet thing there can be no happinesse without it A living Dog is better than a dead Lyon But as life is to be taken here it is a treasure above all treasures in the world But the enquirie into it is very difficult it is wonderfull hard to find out what life is especially to describe or define the life here mentioned as the glory of Gods adopted ones Life in Scripture is either naturall or spirituall as for naturall life especially since the fall that is so poore a thing as to be an heire to it is no great preferment By naturall life I meane that life that men live while they are unregenerate I say that life is a very poore thing which will appeare if we consider the qualitie of it or the meanes of preserving it or the short continuance of it or the subject of it or the things with which it is opprest or the whole nature of it 1. For the qualitie of it what is life It is but a winde or breath God breathed into man the breath of life as if his life were but his breath Gen. 2.7 and so it is said Every thing that had the breath of life Gen. 6.17 7. 15.22 My life is a wind saith Iob chap. 7.7 What is your life saith S. Iames it is even a vapour that appeareth for a little while and then vanisheth away Jam. 4.14 2. If we consider the short continuance of it It will vanish away of it selfe after a while as we see in that place It is compared to a Weavers Shuttle or at the best every houre of our life or every action addes secretly a threed till the web be woven and then we are cut off So Hezekiah compares himselfe to a Weaver in that respect Esay 38.12 Our life is scarce a span long for to live is but to die to begin to live is to begin to die for death takes away time past and every moment we yeeld something to death 3. If wee consider the poore meanes of preserving life It is such a weake thing that if wee doe not daily give it food it will faile us and if it be not kept with rayment it will be extinguished And for the meanes we use how silly are they Our life is called the life of our hands Esay 57.10 because it will not last unlesse wee make hard shift with our hands to preserve it 4. If wee consider the subject of it it is but our bodies for our soules in our naturall condition according to the sense of Scripture are dead in trespasses and sinnes They have as it were a being but not a life Our soules in respect of the substance of them are excellent things because invisible and spirituall existences but yet are destitute of that life is proper to them They are things indeed will last long but are void of that life which is spirituall 5. If we consider the miseries with which this life is infested both by sin and the punishments of it As for sinne it is leprous from the womb and charged with Adams fault and erres so often as cannot be numbred the faults of it are more than the haires of our heads As for punishment how hath God avenged himselfe upon thy wretched life to thrust thee out of Paradise and would not let thee enjoy life in any place that was not accursed The Divels also compasse about thy life to destroy it 2 Cor. 10.5 What deformities and infirmities are found in all the Vessels of life even in all the parts of thy bodie in which it dwells And without thee in the objects of life how is it frighted with cares plagues or vexed with particular crosses How doth God passe by thee in many blessings he gives before thy face to others and will not to thee And what thou hast to comfort thy life is it not cursed to thee so as thou feelest vanity and vexation in the use of it But above all how is thy life frighted with the danger of eternall death 6. Lastly if we consider the whole nature of life The Apostle here thinkes it is not worth the naming by the name of life when he saith only of the godly that they are heires of life as if there were no living men but they and as if they had beene dead all the time they were till they were adopted But it is not naturall life is here meant but spirituall life called in Scripture new life and the life of God and eternall life The words of the Apostle Paul Tit. 3.7 when he saith We are heires according to the hope of eternall life serve to expound these words of the Apostle Peter Now concerning this life it is above the reach of all mortall creatures to describe it as it is especially in the perfection of it in heaven for Saint Paul saith of what he saw in heaven that he saw things that could not be uttered 2 Cor. 12. and Saint Iohn saith it doth not appeare what we shall be â— Ioh. 3. 2. And in 1 Cor. 2.9 it is said that eye hath not seene nor eare heard nor hath it entred into the heart of man to conceive what God hath prepared for them that love him Yea Christ himselfe doth seeme to grant that as man he did not fully see the glory of this eternall life in his mortall condition where speaking of his estate after death he said Thou wilt shew me the paths of life Acts 2. And for so much as is revealed concerning this spirituall and eternall life two things must be remembred the one That the doctrine of this life lieth hid from ages and generations in extreme darknesse and when the Gospel treats of it it brings it as it were out of a darke dungeon into the light 2 Tim. 1.10 the other is That when it is
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
yet it is so rich as the tongue of man cannot utter if it be in any measure true and sincere Besides how should this fire our desires after wisedome and spirituall understanding in the world of Christ seeing it is our life and in the same degree we encrease in eternall life that we encrease in acquaintance with God in Christ and therefore above all gettings we should be getting understanding And finally it shewes the wofull estate of ignorant persons that are carelesse of the studie of the Word of God and of hearing of the Gospel preached This is their death and will be their eternall death if they prevent it not by repentance and sound redeeming of the time for the service of the soule about this sacred knowledge Now for the fourth point the things that nourish life are greatly to be heeded both to shew us what we should apply our selves to and with what thankfulnesse to receive the meanes of our good herein 1. We must know that the principall cause of the nourishment and increase of spirituall life is the influence of vertue from Christ our mysticall head by the secret and unutterable working of the spirit of Christ which is therefore called the spirit of life because it both frees us by degrees from the feares of death and from the power and blots of sin Rom. 8.2 and withall it quickens and encreaseth life in us for the better exercise of righteousnesse Rom. 8.10 2. The contemplation of Gods favour and presence doth wonderfully extend and inflame life in us To marke God any where or by any experience to find effectually his love and to taste of the sweetnesse of his goodnesse this is life from the dead better than all things in naturall life it doth a godly mans heart more good than all things in the world can doe as these places shew Psal. 30.5 63.7 8. 36.3 16. ult with coherence 3. The entertainment God gives his people in his house is one speciall cause of encrease of this life in us as it encreaseth both knowledge and joy and all goodnesse and satisfies the heart of man especially amongst all the things that are without us the Word of God as it is powerfully preached in Gods house is the food of this life called the savour of life unto life 2 Cor. 2.16 Christ words are the words of eternall life Iohn 6. see Psal. 36. 8. Iohn 12.50 Pro. 4.22 4. Fellowship with the godly is singular to quicken and excite the life of grace and joy and knowledge in us therefore it is an amiable thing for brethren to dwell together in unity because there God hath commanded the blessing even life for evermore Psal. 133. ult Pro. 2.20 The mouth of the righteous is a veine of life Pro. 10.11 Yea the very reproofes of instruction are the way of life Pro. 6.23 And therefore weake Christians should be instructed from hence with faith to rest upon the God of their lives who by the spirit of Christ can enable them to eternall life and with thankfulnesse to embrace all signes of Gods favour and presence and above all things in life to provide for themselves powerfull meanes in publike and good societie in private and not to be turned off from either of these by slight either objections or difficulties and to resolve to labour more for these than carnall persons would doe to have their naturall lives if they were in distresse or danger It is also excellent counsell which Saint Iude gives in this point concerning eternall life he would have us looke to foure things The first is to edifie our selves in our most holy faith striving to get in more store of Gods promises and divine knowledges and to strive to establish our hearts in our assurance of our right to them The second is to pray in the holy Ghost for he knew that powerfull prayer doth greatly further eternall life in us The third is to keepe our selves in the love of God avoiding all things might displease him chusing rather to live under the hatred of all the world than to anger God by working iniquity The fourth is to looke as often and as earnestly as we can after that highest degree of mercy and glory we shall have in the comming of Christ Iud. 1.19 20. I will conclude this point with that one counsell of Solomon Keepe thy heart with all diligence for thereout come the issues of life Christians that would prosper in spirituall life should be very carefull of the first beginnings of sin in their thoughts and desires and be very diligent in nourishing all good motions of the holy Ghost preserving their peace and joy in beleeving with all good consciences Pro. 4.23 Thus of the fourth point 5. Now for the differences of life in these degrees especially the first and last degree they are very great for though eternall life in the first degree be a treasure of singulaâ— value yet the glory of this life doth greatly excell as it is to be held in another world I intend not to compare life in heaven with naturall life here for that is not worthy to be mentioned in the ballance with that eternall life of glory but with eternall life it selfe as it is held by the godly only in this world And so the difference is very great 1. In respect of the place where the godly live in each degree 2. In respect of the meanes of preservation of life in each degree 3. In respect of the company with whom we live in each degree 4. In respect of the quality of life it selfe 5. In respect of the effects of life eternall in each degree For the first There is great difference betweene the life of grace and the life of glory in the very place of living Here we live in an earthly tabernacle in houses of clay there we shall live in eternall mansions buildings that God hath made without hands 2 Cor. 5.1 Here we live on earth there in heaven Here we are strangers and pilgrims far from home Hâ—b 11. there we shall live in our Fathers house Here we are in Egypt there we shall live in Canaan Here wee live where death sorrow and sin and Divels dwell there we shall live in a place where God and immortality and all holinesse dwels 2 Pet. 3.13 Here we are but banished men there we shall live in the celestiall Paradise Here we have no abiding City but there we shall abide in the new Jerâ—sâ—lem that is above The glory of the whole earth can but shadow out by similiâ—ude the very walls and gates of that Citie Rev. 21. Here wee can but enter into the holy place there we shall enter into the most holy place Heb. 10.19 To conclude there we shall enter into the heaven of heavens which for lightnesse largenesse purenesse delightfulnesse and all praises almost infinitely excells the heavens we enjoy in this visible world For the second In this life unto the
must know that in the first sense none enjoy good daies but good men Now good daies in the sense of the Scripture must be considered either in generall or in particular In generall and so first all the daies of Christ after he is revealed in a Christian are good daies and so all the daies of a true Christian from his conversion to his death are good daies Which appeares thus Saint Paul saith that Christ is our Passeover and the Passeover is a feast which we must keep 1 Cor. 5.8 and such high festivall daies are good daies especially the first and last daies of the Passeover were good daies in a speciall solemnity that is the day of thy conversion to spirituall life and the day of thy death which is the beginning of the day of eternall life Secondly all the daies in which Christians enjoy the preaching of the Gospel in the power of it and other ordinances of Christ in their glory all these daies be good daies for they are daies in which God makes rich feasts unto all Nations as is effectually described in the Allegory Esay 25.8 Thus David saith One day in Gods courts is better than a thousand any were else Ps. 84.10 The righteous flourish when Christ comes down upon their souls as rain upon the mowne grasse Ps 72.6 7. Thirdly those be good daies in which we see the Church of God in generall to prosper when God keeps his Church as his vineyard waters it every moment and watcheth it night day and destroieth every thing that might annoy it In particular a Christian finds divers sorts of good daies as first the Sabbath daies well sanctified are good daies above all other daies of the weeke when his body enjoyes rest and his soule is blessed according to Gods promise with spirituall rest and grace in Jesus Christ. Secondly the daies in which the soule of a Christian after sin and the judgement of God for it is humbled soundly and anew admitted into Gods presence and reconciled to God those daies when God entertaines the repenting sinner that prayes unto him especially at the first reconciliation are wonderfull good daies Iob 33.25 26. with the coherence 36.11 Psal. 90.14 Luke 4.21 with Esay 61.1 2 10. Thirdly all the daies in which a Christian thrives and prospers in the knowledge of Gods Word and growes in the spirituall understanding in the mysteries of Gods kingdome are all good daies for this knowledge is that wisedome Solomon speakes of which makes a man so happy Pro. 3.18 2 16. Thus of the good daies that are so in the judgement of the inward man God is pleased also to grant such good daies as are or ought to be so accounted in the judgement of the outward man and so First the daies of youth in which a man hath strength of body and vigour of mind to fit him not onely for the comforts of life but for the service of his Creator are good daies Eccles. 12.1 it being a blessed thing to beare Gods yoake in a mans youth Secondly the daies of speciall prosperity in the world which sometime God grants unto his people are also good daies when God gives his people aboundance of blessings in their families and estates and withall publike honour and respect with all sorts even the great ones of the world as was in the case of Iob which he describes in the whole 29th Chapter of his booke but then it must have this indeed that in this prosperity the godly man be imployed in all well-doing and get himselfe honour by the flourishing of his gifts and good workes as is shewed in that Chapter by Iob. Thirdly such daies in which a man enjoyes a quiet estare free from all trouble or vexation or contumely at home or abroad being free from Gods afflicting hand or mans injurious dealing are good daies and such as perhaps are specially meant in this place Thus of the sense of the words Divers Doctrines may be observed from hence 1. That the daies of men usually are evill which is true not onely of the wicked but of the godly also This Iacob said long agoe his daies were few and evill Gen. 47.9 but of this point before Only this may serve for great reproofe of those that so little minde a better life and so willingly love this life that though they live in much misery are loath to thinke of dying and make no conscience to provide for a better life 2. It is evident from hence that the life of man is but short whether he live happily or miserably yet his life is reckoned by daies not by longer measures of purpose to signifie the shortnesse of our lives This is expressely affirmed in other Scriptures Iob 10.20 Iob saith his daies were few and of all men that are borne of women that they have but a short time to live Iob 7.1 And this is resembled by divers similitudes so our life is compared to a Weavers shuttle Iob 7.6 to a Post for swift running out Iob. 9.25 to the grasse of the field Iob 7.12 Esay 40.6 to an hand breadth so as he saith his age is as nothing Psal. 39.5 to a watch in the night Psal. 90.4 to a sleep ver 5. to a tale that is told ver 9. Thus the life of man is said to be short either as he is in Gods sight with whom a thousand yeares are but as yesterday when it is past Psal. 90.4 or in his owne account if he measure time to come as he measures time past and in plaine reckoning let the life of man be improved according to mans utmost strength ordinarily a mans yeares are threescore and ten and if he live to fourescore it is but labour and sorrow to him Psal. 90. Quest. But what should be the cause that mens lives are so short Answ. If there were no other cause but the will of him that hath the disposing of the times and seasons in his owne power yet that might satisfie us but we may ghesse at other causes as both the mercy and justice of God This world is so bad to the godly that it is Gods mercie to take them quickly out of it and contrariwise it is so good to the wicked considering their desects that it is justice in God to take them hence and send them to their owne place which is hell Besides many men bring speedy death upon themselves by their owne ill courses or by sinning against their owne bodies by lewd courses and by eating up their owne hearts with worldly cares and sorrowes or by living in any grosse sin to provoke God to cut them off or by falling into such disorder as the Magistrate cuts them off or by laying of violent hands upon themselves or by getting their goods unlawfully to bring upon themselves that curse Ier. 17 11. Finally in this last age of the world there may be this reason assigned that the Lord makes haste to have the
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 be considered of 1. What need our spirits have to be sanctified 2. Wherein lyeth the sanctification of the spirit of man Our spirits have great need to be sanctified 1 By reason of the first sin they want originall righteousnesse and they are corrupt and infected with a generall leprosie 2. By reason of the steine and uncleanenesse all our actuall sins have added to the former corruption 3. By reason of the inhabitation of uncleane spirits our spirits have in them trenches cages forts and strong holds of Sathan 2 Cor. 10.4 and therefore had neede to bee cleansed after such soule spirits have been there 4. The naturall spirit of man frames nothing but evill and that continually this makes God so weary Gen. 6. In particular all the faculties of the spirit of man need sanctification 1. The minde is covered with a vaile wrapped in an ugly mantle of darknesse distracted with errour coupled with a thousand formes of evill thoughts 2. The memory performes no service to God it should be Gods Treasurer and Register but no body is in the office to keep record 3. The Will is grievously diseased and with sicknesse so distempered that it will not be ruled by any not by God not by men not by reason not by religion nor doth it agree with it selfe For man wills not alwayes the same thing 4. The affections out of the first poyson of naturall corruption have such monstrous births of evill that the spirit by them is set out of all order They are compared to beasts Esay 11. To fighting soldiers 1 Pet. 2.12 To tyrants making cruell lawes and leading into bondage Rom. 7. 5. The wretched Conscience then which there was once no diviner thing on earth is now in miserable case For either it is sick of a Lethargy and sleepes or if it waken it is like a mad Dog or Lion or a Iudge transported with rage It is ignorant without light it is soiled or â—teinâ—d with a thousand sinnes It is impure and exceeding base and without all properties of a divine Iudge For it is blinde and will be corrupted and will deferre the Affise c. Insteed of a throne of judgement it is thrust into a hole and horrible dungeon of darknesse where the Sunne of righteousnesse shineth not and there for the most part as if it were still night it lieth obscure and sleepeth And thus of the need we have of sanctification in our spirits The sanctification of the spirit lyeth in two things 1. In cleansing the spirit from sinne 2. In adorning the spirit with graces In the cleansing of the spirit consider both from what and how For the first if any aske what there is in our spirits needes cleansing away I answer That besides what hath been shewed many more particulars may be set out thus There are vile both impieties and unrighteousnesse in our spirits must be done away For impieties There is ignorance errour atheisticall thoughts pride hypocrisie inconstancy hardnesse of heart and division of heart conceitednesse vanity selfe-love hatred of goodnesse false feares carnall confidence forgetfulnesse doubts unsetlednesse unbeliefes of all sorts and love of the world For unrighteousnesse There are evill cares covetousnesse lusts of all sorts hatred malice desire of revenge anger fretting worldly griâ—fe bitternesse discontentment vaine-glory emulation inordinate affection and evill concupiscence as good as men thinke their hearts and meanings are they may by this taste see how foule their spirits are Now for the second The spirit is cleansed from these sins by degrees and to that purpose the spirit of God worketh and useth 8. distinct new qualities which have not place in the soule but upon occasion of this service against sin And these are 1. Spirituall poverty or sense of sin and misery 2. Base estimation viz of the world with the pleasures profits and lusts of it Phil. â— 8 Esay 30.22 3. Hatred of sinne 4. Shame for sin Rom. 6.21 5. Godly sorow 6. Feare 7. Indignation 8. A purpose and inclination to forsake sin Thus of the cleansing of the spirit The adorning of the spirit followes The spirit of man in sanctification is adorned with holy graces and here I consider of the adorning 1. of the minde 2. of the heart 3. of the conscience The minde is adorned with three things which come new into it 1. The first is a heavenly light 2. The second is humblenesse of minde 3. The third is purity of imaginations 1. This light comes in by the illumination of the spirit setting in the minde a celestiall kinde of knowledge and this stands in two things For first this sanctification breakes open a way and sets at liberty the light of nature which was imprisoned and withheld in unrighteousnesse and then there is besides infused a new light from above and this light hath in it 1 1. A holy discerning of good and evill truth and falshood by which the minde in a measure discerneth a general course of avoiding the waies of death and the 〈◊〉 of hell 2. A holy inquiry by which the minde aspireth after God and truth and tryeth things that differ 3. Wisdome from above by which the minde is caried not only to a foresight and forecast for the things of the soule and a better life above the things of the body and this life but is furnished with certaine feedes of discretion for practise with observation of the circumstances of time place persons maner end occasions c. 4. A sacred frame of piety and patterne of godlinesse and truth and this patterne is so communicated to the understanding that it is indelible no dangers sin or death can ever utterly abolish it This frame of truth is perfected by degrees 5. There is planted in the minde Gods watch by the light whereof all the wayes of the heart and life are over-looked 2 2. The second grace planted in the minde is humblenesse of minde 1 Pet. 5.5 and this hath in it 1. A sense of the wants of the soule and life of man 2. A lowly kinde of forecast in all things to glorifie God and profit man accounting it no abasement to serve and please with all readinesse 3. A thankfull acknowledgement of the mercies of God infinitely above desert by which a man holds himselfe not worthy of the least of Gods mercies 4. A freedome in matters of opinion from selfe-conceit by which a man attaines to that not to be wise in himselfe or to rely upon his owne reason or judgement Thus a man is not high minded 5. An accounting of others of Gods servants better then our selves 6. A pronenesse to humiliation for sin and humility in cariage 3. The third thing brought into the minde is purity of imaginations holy thoughts by which the minde converseth as it were in heaven already and feedeth upon the fairest objects in heaven and earth Prov. 14.22 Phil. 3. 20. Colos. 3.1 Thus much of the
sleep in the strength of that it hath sucked and further if it be a true desire it is after the word as it is milke and sincere it affecteth plainenesse and acknowledgeth no wisdome like Gods nor effectualnesse of speech more powerfull then the words of sacred scripture and lastly it is such a desire as intends growth in knowledge wisdome utterance prayer grace and holy duties Thus much of the signes The consideration of the glory and necessity of the worke of our new birth may exceedingly reprove the wretched and wilfull neglect of it in thousands of people especially of such as be continuall hearers and cannot be ignorant of the doctrine of it how many are the souls that like the blackamoores will not be made white the spots of whose sinnes are like the spots of the Leopard which will not be gotten out These have had promises to allure them and precepts to divert them and threatnings to humble them and yet are never a whit the better woe unto them they have not sought their peace in the day of peace yea are there not many who heare their own lets opened and yet goe away unreformed Oh the depth of the deceitfulnesse and wickednesse of mans heart Vnto a lively hope c. Foure things may be here noted three of them I will but touch First that there is hope unto the righteous He can be in no such estate or distresse but there is hope the poorest Christian hath his hope and if hee were inclosed with crosses yet he is a prisoner of hope and therefore wee should pray God to shew us the hope of our calling and should the more willingly suffer afflictions rejoycing in hope Secondly none have hope but converted Christians For all carnall men are without hope in the world I meane without true hope For the hope that wicked men have though they leane upon it is but as the house of a spider and therefore woe unto them for their hope when they shall most need it will be as the giving up of the ghost Thirdly there is one hope unto all Gods children they hope for the same glory as they have the same faith and therefore we should live and love so together as they that hope to raigne together in heaven But the fourth thing is the chiefe and that is that there is a lively hope and a dead hope For the one is expressed and the other is manifestly implied There is in godly men a lively hope there is in wicked men but a dâ—ll and a dead hope Now if any aske what difference there is between a lively hope and a dead hope or between the true hope and the false I answer that they differ in six things First in the use of the meanes for a lively hope will use all the meanes that are appointed of God and not that only but it seeketh and expresseth the affections requisite to the right use of the meanes and it will be painefull and patient Now the common hope of carnall men betrayes it selfe in this that they thinke to gâ—e to heaven though they never use the 〈◊〉 or 〈…〉 nor with any paines or patience Secondly in adversity a lively hope plainely shewes it selfe For it will make a man to runne to God and powre out his heart before him resting satisfied if it can get comfort and a promise from God whereas the dead hope is of no use when miseries and adversity comes It delights not in prayer and will not brooke to come in Gods sight it runs to carnall and devillish helps and if it faile in them it excites impatient murmuring or despaire Thirdly a lively hope is attended with lively joyes when God workes the hope of heaven he workes also at some time or other more or lesse the joyes of heaven which hee utterly denies to wicked men Fourthly mans hopes may be tryed by â—he object Aâ—ke a wicked man what is the thing he would have in heaven and he must answer it is the joyes and happinesse of heaven But aske a godly man what he would have in heaven and he soon answers it is the holinesse of heaven hee would be there because he would sin no more but the wicked would be there because they would suffer no more it is righteousnesse that hope waiteth for Fifthly the true hope will acknowledge the truth which is according to godlinesse but the false hope thinkes it enough to know it it will not adventure it selfe to be so forward as to professe it Lastly whosoever hath the true hope purgeth himselfe that he may be pure as Christ is pure but the dead hope cannot abide much mortification The use of all this may be to instruct both carnall men and godly men Carnall men should take notice of this difference that so they might addresse themselves to seeke this true and lively hope which that they may obtaine or attaine they must shun hypocrisie and deny all ungodlinesse and worldly lusts and labour for true grace for the hypocrites hope shall perish and we can never attaine unto the blessed hope unlesse we resolve to live soberly and righteously and religiously in this present world and this everlasting consolation and good hope is had onely by grace and the godly should here learne to hold fast their lively hope as one of the excellentest fruits of their regeneration and their daily refuge should be to nourish and strengthen themselves in it and to that end acquaint themselves constantly with the comforts of the scripture which were penned especially to that end that they might have hope And thus much of the third thing By the resurrection of Iesus Christ from the dead Concerning the resurrection of Christ as it may here be considered of â— propound foure things 1. In what sense it is here to be understood 2. How his resurrection hath relation to us in that our new birth is here haâ—â—ed upon it 3. I answer a question or two which here may be moved and then I make use of all For the first Some have understood by the resurrection of Christ here synecdochically the whole worke of redemption Some understand the words of his spirituall resurrection in our hearts by faith through the operation of the spirit of grace for as he dyeth in us by infidelity so he riseth in us by faith But I â—ake it here as it is commonly taken even for the resurrection of his own person even for that work by which he did shake off the power of death and quicken his dead body restoring the soule to it and receiving to himselfe in his humane nature a blessed celestiall and glorious life In the beleefe of this we differ from Pagans They can beleeve that he dyed but we must beleeve that he rose againe This was solemnly foretold by David and foreshewed by Ioâ—ah manifested by an Angell recorded by the
power can keepe us to salvation His worke it is to preserve whose will it is to save Mans naturall life stands not in the abundance of the things he doth possesse neither is our spirituall life sustained by the bare having of abundance of meanes Thirdly it may serve for instruction and that divers wayes 1. First we should beg of God the spirit of wisdome and revelation to shew the exceeding greatnesse of his power that we might discerne it and beleeve it by faith seeing we doe not observe it by sense and reason 2. Secondly we should daily ascribe power unto God even acknowledging continually his power in keeping us from day to day as our Saviour Christ teacheth us in the Lords prayer when hee teacheth us to ascribe kingdome power and glory to him and with Peter wee should learne to put off praise from our selves unto God as hee did in the cure of the Cripple saying not by our power is this man made whole 3. Thirdly wee should particularly of God seeke the experience of his power As for example we should not rest in the forme or shew of godlinesse but seeke the power of it wee should not only get a little faith but strive with God by prayer till he fulfill the worke of faith with power we should not thinke it enough to pray but we should seeke the spirit of prayer and to doe it with power even to be made by the annointing of Christ Priests after the power of endlesse life so we should seeke the power of conference and utterance in the confession of the truth in admonition instruction consolation or propounding of our owne doubts for the kingdome of God is not in word but in power 4. Fourthly we should hence learne to be undaunted in afflictions though it were to adventure all even life it selfe for the Gospell seeing we are kept by Gods power we may say in any distresse as Paul did I know whom I have beleeved and he is able to keep that which I have committed unto him till the day of Iesus Christ. If God keep our soules it matters not what else be in danger 5. Fifthly Ministers should hence learne to preach with power and strive after it For it is not the ordinance of God but the power of God that preserves the hearers It is not preaching but powerfull preaching that keepes the soules of men till the day of Christ. 6. And lastly the people should learne to place their faith not in the wisdome learning paines or graces of men but in the power of God Lastly this serves for consolation to all Gods servants against all their feares troubles adversaries temptations or what else might make them doubt their perseverance For God is able to doe above all that they can aske or think according to his power which worketh in them The divine Power gives us all things needfull to life and godlinesse and though they have but a little strength yet the Lord can open a doore of knowledge and grace and comfort unto them which no man nor devill can shut and therefore let us from our hearts give praise unto the onely wise and strong God that is able to support us from falling and to present us faultlesse before the presence of his glory at the appearing of Iesus Christ By faith or through faith The meanes in us to preserve us is our faith and that this will keepe us through the power of God is apparant by the scriptures Hee that beleeveth on the sonne of God hath everlasting life he is as sure of it as if he had it and he shall not come into condemnation but is passed from death to life Christ is the bread of life for nourishment and he that commeth to him by faith shall never hunger nor thirst He that commeth to Christ shall in no wise be cast out Christ will be so far from losing any one soule that beleeveth in him that not so much as his flesh or any part thereof shall bee lost but the whole body that is delivered to the grave shall be raised at the last day whosoever beleeveth in Christ shall never die For hee that confesseth with his mouth and beleeveth with his heart shall be saved God will keep that which by faith is committed to him and Christ will bee at the last day made marvellous in all that beleeve but that this point may bee more plainly understood I propound three things 1. First what faith doth for our preservation 2. Secondly how it doth it 3. What kinde of faith doth it and then the uses For the first there are tenne things which faith worketh by all which and every of which wee are greatly helped and furthered in our preservation First it inflames in God a singular tendernesse of care to remove out of the way what might be an occasion of falling and therefore our Saviour Christ shewes that God so loveth the weakest Christian that is truely humble and beleeveth that if any whosoever shall offend him that is cast any stumbling block in his way in respect of the sore judgements of God upon those by whom such offences come it were better a milstone were hanged about their neckes and they cast into the bottome of the Sea 2. Secondly as it procureth the healing of the soule of temptations even of all the wounds of the serpent quenching his fiery darts by shewing us Christ the true brazen Serpent of our recovery 3. As it is the daily hand and mouth of the soule by which we feed upon Christ the bread of life and so are by the strength of that precious nourishment kept to life everlasting 4. As it lighteth us the way to heaven For as there is a light apprehended by sense and a light of reason so there is a light of faith by vertue of the promise of Christ who said I am come a light into the world that whosoever abideth in me should not abide in darknesse 5. As it bringeth us within the compasse of Christs intercession For when hee prayed the father to keepe them from evill hee expounds his meaning to be to extend that his intercession not onely to his Apostles but to all that should beleeve through their word 6. As it procures the pardon of all sins according to that of Peter to him gave all the Prophets witnesse that through his name whosoever beleeveth in him shall receive remission of their sins 7. As it will excite and compell a Christian in all suits to seeke his owne help If a man beleeve his faith will make him speake both by confession and prayer to God and by inquiry and counsell and reproof to men 8. As it procures the seale of the holy spirit of promise and the earnest of the inheritance purchased Faith opens such a fountaine of joy and incouragement within a
suspect it Lastly this joy in the holy Ghost in some is an habituall gladnesse of heart which constantly after assurance is found in them though they feele not the passions of joy but in others there is felt at sometimes the vehement passions of joy but not the constant gladnesse Now eyther may be the true joy of the holy Ghost if it agree to the former signes But what should wee doe to get the joyes of God 1 Thou must be in the generall Gods servant and devote thy selfe to holinesse else thou canst never feele them Esay 65.13 2 Thou must voluntarily seeke godly sorrow for thy sins for these joyes are promised to and most felt by such as mourne for sin Psal. 126.2 3 5 6. Esay 61.3 Prov. 14.10 Mat. 5.5 3. Thou must labour after the affections of godlinesse till thou come to love Christ and the Word and holy exercises thou canst not get the joy in the holy Ghost if we did once love to be Gods servants the Lord would refresh us with the joyes of his presence Esay 56.6 7. But what should we doe to preserve the joyes of God that'wee might more constantly rejoyce in the holy Ghost Observe these rules 1. Thou must get a meeke spirit For passion and pride hinder the refreshings of God wonderfully Esay 29.19 2. Preserve uprightnesse the upright shall have an harvest of joy But if thou nourish the love of any sinne it is impossible to keep the joyes of God Psal. 96.11 Prov. 29.6 12.20 3. Lose not Gods presence but set him in thy sight and walk before him There is fulnesse of joy at his right hand Psal 16.11 4. Be much in well-doing For that will make our joy abound Col. 1. 9 10 11. 5. Hang upon the brests of the Churches consolation and sincerity Esay 66.11 6. Take heed of much carnall or outward reioycing For the immoderate liking of earthly things hardens the heart in the things of God Hence wee may briefly note the causes why many professors have no more ioy 1. Some neglect the meanes 2. Others are mastered by strong affections as Envy or Passions c. 3. Others have neglected mortification 4. In many their very unprofitablenesse is the cause 5. In some the love of some secret sinne blasts all grace and joy Thus of the 8. verse Verse 9. Receiving the end of your faith the salvation of your soules THis Verse is a ratification of the former in which the Apostle labours to assure salvation to all such as have the former signes 1. The matter assured is the salvation of our soules 2. The certainty of the assurance is in the word receiving which imports it is as sure as if we had received it already 3. The instrumentall cause is faith for salvation is the end of faith Receiving If this word be marked in it selfe and the coherence foure things arise to be observed 1. First that wee should receive the graces and blessings of God with much joy and love of Christ who is the foundation of the merit of all This I note from the coherence with the former Verse 2. Secondly we are seldome glad at heart longer then we are receiving some blessing or promises from God Note that he joyns this word to the joyes of the holy Ghost in the end of the former Verse 3. Thirdly that salvation is received even in this life received I say 1. In the promises of it 2. In the graces which begin eternall life in this life 3. In the certainty of the assurance of it 4. The word in the Originall signifies to carry back againe or to fetch out of the field which imports we cannot get salvation nor any promises or graces that concerne it but we must fight for it there will be some bicketing before it can be carried away out of the field Of your faith Faith is here expresly made the instrument of our salvation This is a principle and should be unmoveable in the heart of every Christian that without faith our religion is to no end For wee cannot be saved without it which should teach us both to seek this faith and to account of it as most precious and to this end to make sure that our faith be right wee cannot be too oft urged hereunto I will instance but in foure signes of a true perswasion For I take it for granted that the most of us say we are perswaded God loves us and Christ died for us Now wee may try whether this perswasion be right foure waies 1. First if it will endure the tryall of manifold tentations as the coherence shews a true perswasion will If it will support us in adversity of all sorts in some measure especially if it will fence us against the scornes and oppositions of the world this will prove it to be a true perswasion 2. Secondly if it be such a faith as will beleeve all that is written Act. 24.14 so far as it sees it to be the will of God though it be against reason or affection or profit or the opinion of any other 3. Thirdly if it have the seale of the spirit For hee that truely beleeveth hath a witnesse in himselfe even the witnesse of the spirit of adoption testifying by unspeakable joyes the assurance of Gods love Eph. 1.14 1 Ioh. 5.10 4. Fourthly if it be accompanied with a sincere life and love of all that truely feare God for the image of God in them True faith will shew it selfe by this love Gal. 5.6 The end of your faith The word here rendred the end doth further signifie a reward or wages which is given at the end and so these things may be observed 1. First that in the end the Lord will take account of the use of all gifts or graces in men 2. Secondly that unlesse we hold out to the end we can never have reward 3. Thirdly that true faith will hold out to the end if it be true it will abide 4. Fourthly Faith it selfe will once have an end and therein love excels faith because that will never end 5. But the last and chiefest point is that it will be a glorious time when the end comes that God disposeth the rewards of beleeving which may serve for foure uses 1. First it may comfort Gods afflicted servants For the expectation of the poore shall not perish for ever Psal. 9.18 and God will certainly give an end and expectation Ier. 29.11 And have we not seene the end of the Lord in many things in our temporall troubles and can we doubt him for our last end why should any feare death Is it not the time of receiving wages No hireling is afraid of the time of receiving his wages 2. Secondly it should teach us therefore to wait upon God and possesse our soules with patience holding fast our confidence of assurance For the end shall come and it will not be long before it shall be 3. Thirdly for information we
divers consolations 1. Christ our Ioseph whom our fathers sold into Aegypt hath provided for us before we came into the world 2. God hath promised to go down with us and to soiourn with us there Gen 45.4 3. Ever the more we are oppressed the more we may grow the godly lose nothing by their troubles Exod. 1.8 4. God is I am still ever the same howsoever the world use us Exo. 3.14 5. God can give us favour in the sight of the Aegyptians when and as often as he will Exod. 3.22 6. God hath promised covenanted yea sworne that he will bring us home and take us to himself be our God he will surely bring us up againe 7. God hath given us Moses and Aaron even his two witnesses daily to comfort us with the glad tidings of his Gospell even the good newes of our departure hence 8. The very time is appointed and at the very self-same time without faile we shall depart out of Aegypt Exod. 12. 9. God can and doth work many wonders for the proofe of the love of his people and his power to subdue the mightiest adversaries 10. Our part we have in this world is the best part of the world wee dwell in Goshen in comparison of the servile estate of the rest of the Aegyptians we are free from many a misery lights upon them And if Goshen bee so good what is Paradise If there be some comfort sometimes on earth oh how doth milke and hony flow in heaven 11. In all our distresses our cries are heard to heaven and God pities us with wonderfull compassion Exod. 2.23 3.7 Onely this is our misery in this world that many times if the very godly enjoy not the ministry of Moses and Aaron they grow very secure and are much infected with the manners of the world And againe if they have them and they tell the world Gods message if any trouble follow they are too often ready to murmure as if they had much hurt by the ministry of Gods servants Thus of the first point namely that we are sojourners The second followes namely that there is a time of our sojourning here Time Duration or the continuance of a thing is either infinite or finite The one is the continuance of God the other of the creatures â—he measure of the one is eternity absolutely considered the measure of the other is time Time may be considered in the meanes of it either the meanes of effecting or appointing which is the decree of God with all the meanes of execution of it or else the meanes of declaring or numbring which is the course of the Sun and Moone our continuance on earth is not disposed by the course of the heavens but by the decree and providence of God By time here is meant that space of continuance on earth which God in his counsell hath set us and is numbred by the motion of the Sun or Moone This time we may number as it is past but know it not as it is to come it being ordinarily hidden from the sonnes of men Neither may we reckon of the time of man upon earth as we doe of the continuance of heaven and earth for the time of man is wonderfull short in comparison of many other creatures This time also once set is unchangeable we cannot passe it Iob 14.5 The maine doctrine is that God hath unchangeably set us a time for our continuance here knowne unto him though unknowne unto us The Uses may be divers 1. It may comfort us against the inconveniences of our sojourning our time is set we shall not alwayes be from home we shall shortâ—y be gathered to our fathers and the afflictions of this present condition are not worthy the joy and glory we shall enjoy for ever Rom. 8.18 2. This should the rather make us willing to have little to doe with this world but use it as if we used it not 1 Cor. 7.29 3. This should order us to a care of our preparation for death and lessen in us the feare of dangers and adversaries and make us resolve never to use ill meanes to save or prolong or shorten our lives say with David My times are in Gods hands Psal. 31. and with Christ I will worke to day and to morrow and the third day I shall c. The third thing is that this time passeth it runneth out it is continually going away and therefore the use should be 1. To doe good while we have time Gal. 6.10 2. To redeeme the time past ill spent by providing by forecast for the more fruitfull employment of the time to come The more of this time past that hath been spent on sin or the world the more resolute we should be to be conscionable in the strict use of the time that yet we are to remaine in the flesh 1 Pet. 4.2 3. Col. 4.5 3. Especially we should be carefull that we discerne and use the opportunities of grace the accepted times the dayes of our salvation they may passe and never returne againe 2 Cor. 6.1 Mat. 16.3 4. Since the godly are sojourners here but for a time and this time passeth too let us entertaine them as the Princes of God and make all possible use of their fellowship in the best things for they will be gone they will not abide with us long In feare This word expresseth how we should spend the time of our sojourning viz. with all carefulnesse and due respect But that wee may reach the meaning of this feare we must know that there is a worldly feare a servile feare and a godly feare There is also a vaine feare as in the melancholy of thingâ— that are not The worldly feare is about things of the world as reproaches losses dangers adversaries c. this is a wicked feare and the godly are commanded not to feare the feare of the wicked Esay 8. A servile feare is chiefly in spirituall things called the spirit of bondage such was the immoderate feare of the law or justice of God such is also that feare of traâ—sgression where Gâ—d hath given no law The godâ—y feare iâ—â—ither restrained unto our respects of God only and so it is a part of his inward worship or elâ—e it is that feare which is required all parts of holy life and so it iâ— taken here It may not be denied but that this feare may be referred in part to wicked men the Apostle warning them to be afâ—â—aid lest this day come upon them before they have repenâ—ed of their sinneâ— and so they fall into Gods eternall wrath Wickâ—d men have goâ—d cause to â—eare for the threatnings of God are against them the wrath of God hangs over their heads sinne lyeth at the doore their owne conscieâ—ce will witnesse against them the devill is ready to devâ—ure them death may fall 〈◊〉 upon them and then they must beare the open and eternall shame and confusion of
had informed themselves in some good sufficiency of knowledge herein and therefore they might not neglect his exhortation that might be proved by such a known reason For as much This word notes a dependance with the doctrine of the former reason and shewes that these reasons are linked in a chaine you cannot pull the one but you draw the other also And from hence wee may note 1. The sacred combination of holy truth in the mysteries of religion they hang all as in one chainâ— and 〈…〉 as in one body there is a wonderfull agreement amongst them they point one to another whereas in the writings of men by reason of their imperfection they are oftentimes discording not from other men but from themselves also their assertions sound as if they were afraid one of another or ready to fight one against another 2. That the right knowledge of Christs first comming to redeeme us serves generally to inflame our hearts to a desire after and care of his second comming to judge us For by his first comming 1. We know he hath satisfied for our sins and therefore need not feare the sentence of condemnation or Gods anger 2. We know how dearly he paid for our sins and therefore we should for ever hate sinne 3. We know that he cannot but doe us honor then since for our sakes he himselfe was judged on earth and did shed his owne bloud for us 4. We know that at that day we shall be fully redeemed and receive all the inheritance prepared for us What shall I say if this his first comming were so full of love pitty care grace and profit for us how then should we long for his second comming when he shall give himselfe not for us but to us for our eternall delight and happinesse The Use may be for tryall of the truth of our faith in his first comming if we can stirre us up with care and cheerfulnesse to provide for his second comming then we doe effectually beleeve it else it is very doubtfull whether we doe indeed know Christ crucified Thus of the coherence the insinuation followes Yee know From hence foure things may be noted 1. That we may be profitably put in mind of the things wee know yea we need to be put in mind of them for thereby wee may know things the better and more fully but especially wee need it for the use of knowledge This is true in rebuâ—es for sinne in consolations in affliction in directions for our lives and as here in the doctrine of the mysteries of our religion they and we know the doctrine of redemption perhaps but the powerfull use of that doctrine we are altogether wanting in besides what we know we know but in part The Use is for great reproofe of those vaine persons that neglect hearing reading admonition c. upon pretence they know it already if that were true yet this doctrine shewes we need to be put in mind even in the things we know yea wise men will receive commandments yea and rebukes too Prov. 9. It is a discreet commendable charity sometimes the better to perswade and winne affection to insinuate the praises of others as here the Apostle so did Paul to Agrippa Act. 26.3 It is certaine that by nature we are pleased highly with others opinions of our knowledge and contrariwise the aâ—peâ—sion or ignorance is wonderfull hatefull there be some sins that vexe us more then others to have them imputed as lying and divers others so ignorance the devill knew this well in Eves case the intimation of ignorance made her ruine her selfe and her prosterity and so doth the devill still What makes many goe to hell for want of direction how to be saved even this they will not have their ignorance seene What makes many leap from the cradle of religion to the throne of censure so as to think themselves fit to judge whole Nations when troops of learned men are extreamly toyled with advising Is it not this opinion of knowledge Now as the devill useth it for hurt so may the godly make advantage of the weaknesse of our natures herein the better to direct us to good 3. Of all doctrines we must be sure to know the doctrine of our redemption for this is the most fundamentall doctrine of all others It is impossible to be saved without the knowledge of this 2. Of all doctrines this is most clearly taught in Scripture 3. Of all doctrines wee have most need of this against the discomforts of temptations infirmities afflictions and death it selfe 4. This most exalts the glory of Gods grace and mercy and all others are in a manner built upon this 5. Lastly this hath exceeding great force to perswade us to holinesse of life for it both shews us to whom wee belong and what reason we have to obey him and withall implyes how vile we are in our selves First so labour for knowledge herein that thou mistrust thy own nature and the policie of the devill even the slower thou findest thy disposition to it the more strive after it let not the devill rob thee of this knowledge above all other We are not redeemed with corruptible things as silver and gold In these words is contained the first principall point namely the invalidity of all earthly things to redeeme us they containe the disabling of the riches of this world and as the words lye two things are said against the treasures of this world First that we are not redeemed by them Secondly that they are corruptible things That they cannot redeeme the soule of man is evident 1. By proofe Psal. 49.6 7. 2. By experience we see wicked men abound in these things and yet goe to hell Psal. 17. ult 73.12 Eccles. 9.11 3. This may appeare by a distribution of the parts of redemption for they cannot appease Gods anger Prov. 11.4 they cannot restraine the devils power they cannot buy us a righteousnesse answerable to that the law requires they cannot be a ransome to keepe the soule from hell Iob 29.9 19 20. they cannot cover our imperfect workâ— they cannot buy us a better nature but rather choke the word of God Mat. 13. and make men carelesse of repentance and conceited of theâ—â—elves and wilfull to entertaine sinne Prov. 28.11 Hosea 12.8 and drowne men in noysome lusts 1 Tim. 6.9 yea how hard is it for a rich man to enter into the Kingdome of heaven Mat. 19. Lastly they cannot make us immortall Iam. 1.10 11. Thus it is cleare they cannot redeeme us For the second they are corruptible This is manifest Solomon saith they have wings Prov. â—7 they vanish subject to violence or vanity Mat. 6.13 yea many times they goe away with an ill loose it may be the ruine of the owners Iob 20.18 Eccles. 5. Ier. 17.11 nor can they goe with their owners when death comes Psal. 49.17 The Use may be 1. For information It should raise the price of true grace and
all the meanes thereof we should labour to be affectionately perswaded that grace and the meanes thereof is better then all gold Psal. 37 16. to 23. Ier. 17 11 22. Prov. 19.1 22.1 Psal 19.14 grace 〈◊〉 called the unsearâ—â—able riches of Christ Eph. 3.9 yea grace with reproch is better then all treasures with honour Heb. 11.26 2. â—t may informe us concerning the wofull estate of rich men especially wicked rich men that have nothing to trust unto but their wealth Alas alas could they but think of death oh how should they tremble let them remember that at the day of Christ many a rich man shall howle and wish the very 〈◊〉 to cover 〈◊〉 and yet cannot escape Rev. 6. the very rust of their riches which proved their corruptiblenesse shall witnesse against them I â—â— 5.1 they should think often of that parable Luke 12.15 20 21. and that other Luke 16. of Dives in hell yea in this life thâ—u maist be in honor and yet be but like a beast that perisheth Psal. 49. especially they are to be bewailed if they trust in their riches and rejoyce in them and boast of them Iob 31.24 25. and will be as vaine as their auncestors Psal. 49.12 13. 3. If outward things in their lawfull use be so base what are they in their sinfull use either of getting or spending 4. How excellent then is the Lord Jesus that did redeeme us when all these could not and how worthy to be beloved 2. For instruction 1. To rich men therefore never to trust more in uncertain riches 1 Tim. 6.17 Psal. 62.10 2. Not to despise poore Christians and admire wicked rich men Iam. 2.5 4. 3. Let not the rich man glory in his riches though he be a godly man Ier. 9.24 4. Let us rather strive to be like greene olive trees in Gods house Psal. 52.7 8. Quest. But what shall we doe with riches are they good for nothing Answ. 1. Make friends with them Luke 16. 2. Buy the meanes of grace with them Prov. 17.16 3. Be rich in good works 1 Tim. 6.19 20. 4. Eate and drink and rejoyce Eccl. 2.24 5. It may teach the godly the willinger both to want gold and silver and to practice all the duties of abnegation and the contempt of them Thus of the first point The second is from what we are redeemed viz. From your vaine conversation received by tradition from your fathers The thing from which wee are redeemed is our owne conversation amplified by the quality it is vaine and by the cause of it viz. the tradition of our fathers First of redemption from our conversation in generall if any aske From what wee are redeemed in Christ if I answer fully I must say from sixe things 1. From the displeasure of God the passion of Christ being a full expiation for all our sins that angred God 1 Iob. 2.2 2. From condemnation unto which wee were justly sentenced this is a fruit of the former expiation also Rom. 8.1 3. From the power of Sathan who as a jaylor and executioner of vengeance had possession of us Heb. 2.14 4. From the rigour of the morall law For Christ having made redemption for the transgressions of the former Testament hee hath obtained for us new conditions by vertue of the New Testament ratified by his bloud Heb. 6.8 Rom. 6. 5. From the present evill world even from the judgements might have fallen upon us for our sinnes and from the bondage under the course of this world and from all the enchantments with which wee were bewitched Gal. 1. â— 6. Lastly we are redeemed from our vaine conversation even from the power of our owne corruption and the practice of a body of sins This last is here mentioned either by a synecdoche by one part meaning the whole or else to note that till we be freed from the power of sin in our conversation we can never actually attaine the comfort of any of the former as were easie to prove in the particulars Thus in generall In particular I consider of two things First of the vanity of our conversation from which we are redeemed Secondly of the cause of it here said to be the tradition of the fathers and in the explication of the first I consider of three things 1. What the vanity of our conversation is 2. I note divers doctrines to be thence observed 3. I resolve certaine questions and then make uses of all together For the first the conversation of unregenerate persons may be said to be vaine in divers respects 1. Because continuing in such an estate they faile of the happinesse unto which man was created and so they are as if they were created in vaine Psal. 89.48 2. Because in their sinfull courses they cannot attaine their owne ends but are alwaies deceived of their expectation Iob 33.27 Psal. 31.7 Psal. 127.1 3. Because of their transitory condition they are daily wearing away Psal. 144.4 4. Because unregenerate men seldome or never attaine that equall condition that might give them a sufficiency without extreames they are either too rich or too poore and this is vanity and lyes Prov. 30.8 5. Because all earthly things are vaine Ecclesiast every where 6. There are divers speciall sins in the life of man for which his conversation may be said to be vaine and this I think is here intended as 1. To worship images is a vanity 2 King 17.15 Zach. 10.2 Deut. 32. 21. Ier. 8.19 10.18 2. Lip-service is a vanity Mat. 15. In vaine doe ye worship me c. compared with Esay 18.13 3. Hypocrisie in carriage is vanity Iam. 1.26 4. To trust in man or vaine helps Psal. 62.9 Esay 30.7 5. The care of life Psal. 39.6 6. Conceitednesse and boasting is a vanity Iob 11.11 2 Pet. 2.18 7. Opposing of the godly or disgracing them is vaine Psal. 4.2 8. The multiplying of devises and projects in the mind is vanity Psal. 94.11 and such are the fruitlesse thoughts of the mind Eph 4.17 9. Flattering and double-dealing is vanity Psal. 12.2 41.7 10. The getting of treasures by a lying tongue is vanity tossed to and fro of them that seeke death Prov. 2â— 6 11. The service of the lusts of the flesh is vanity Eph. 2.3 hence debauched men are said to be vaine men 2 Chron. 13.7 12. The excesse in seeking the unprofitable pleasures of the world and delights of life Ion. 2.8 Psal. 119.37 Eccles. 11. ult Psal. 24.4 The observations are 1. That all men by nature are vaine men such is the depravation of nature in all mankind Psal. 39. 62.9 2. That there needs no more to make a man miserable on earth then to be guilty of a vaine conversation It is an extreame wretchednesse to spend our time in the vanity of conversation it is called a sore sicknesse in it selfe and besides so long as we continue in that condition wee have no part of the redemption by Christ. 3. It
they shew forth the vertues of Christ and resemble his holinesse of carriage 5. And hee is manifested with them in that eternall fellowship of glory in the kingdome of heaven It is the first kinde of manifestation which is here meant Now Christ was manifested for them 1. on earth 2. in heaven On earth he was manifested 1. In his incarnation when hee shewed himselfe in our nature thus was accomplished that great mysterie of godlinesse God manifested in the flesh 1 Tim. 3.16 2. In his passion for so he was that true brazen serpent Ioh. 3. 3. In his ascension shewing himself in triumph leading captivity captive and giving gifts unto men Eph. 4. In heaven he is manifested for us 1. By session 2. By intercession By session for so hee was declared wonderfully as head of the Church when being set at the right hand of God all power was given him both in heaven and earth And by intercession he daily appeareth before God for us In this manifestation Christ hath turned himselfe into all formes for us for he hath beene manifested for us as a servant to doe our work as a surety to pay our debts as a sacrifice to expiate for our sins as a treasurer to supply all our wants as a Prophet to instruct us as an Advocate to plead our cause and as a King to subdue our enemies and rule over us The points of doctrine from hence to be observed are these 1. That God may conceive a wonderfull love to his people and have a glorious plot for their good and yet not manifest it of a long time Coherence shews this The Use should be in all distresses publike or private for the Church where we live or for our owne particular to live by faith and not mistrust or murmure or limit God as if hee had forgotten the cause of his people little knowest thou the thoughts of God concerning thy good and therefore we should check our owne hearts as David did and say Why art thou so sad oh my soule c. Secondly if God once doe manifest his love to thee oh then know thy happinesse and rejoyce in thy portion how rich is that goodnesse the Lord shews thee when in prayer or the word he declareth hid and mighty things in his answers Ier. 33.3 2. When God manifests Christ he discovers his greatest treasure the utmost of all Gods benefits for Christ is unsearchable riches and â—â— is hee in whom all the nations of the earth are blessed The Use is That therefore seeing God accounts the manifesting of hiâ— Son for us to be such a matter we should hence admire and praise this goodnesse of God that sent his owne Son into the world for our sakes and nouâ— in heaven honors and heares him for our sakes and in our behalfe especially this should quicken us unto the study of that sacred knowledge of Christ and his Kingdome and we should willingly serve so mighty and divine a Saviour 3. That it is no comfort to know that Christ is manifested till wee know he is manifested for us it is ill trusting to the knowledge of Christs incarnation we must seeke by all possible prayer and supplication that he may be acknowledged as a Saviour for us 4. The knowledge of Christs manifestation for us should be a point that should move and stir affection in the heart of every beleever and therefore it is to that end in this place urged But what should I doe might some one say to shew that my heart is affected towards my Saviour in this point of his manifestation either on earth or in heaven for me We must shew our affection herein foure waies 1. By beleeving in him without any doubting seeing in respect of the obedience of the law the discharge of our debt the conquest of our enemies the advocation in our causes c. he hath so fully manifested himselfe 2. By manifesting our selves without feare or delay for his sake wee should put our selves out into the open profession of his truth with all boldnesse but yet so as wee learne by his example how to manifest our selvesâ— that is to say 1. In the fulnesse of time that is after good advise and sound deliberation too hasty profession often-times doth great hurt 2. With resolution to endure all sorts of reproaches or what else in the labour or opposition might befall us though we should be accounted as he was Esay 53. Heb. 12.3 3. With all integrity being carefull to shew forth his vertue and not to blemish our profession with any spotted conversation especially expressing our imitation of his humility and dove-like harmlesnesse and respect of Gods law and contempt of the world 4. With all constancy even unto the death that wee may receive the crowne of life 3. By manifesting our selves to be ready to do any service to his servants 4. By longing for the time of his last and full manifestation in his appearing at the last day Thus of the fift point concerning our redemption The sixt is who are redeemed viz. such as by Christ doe beleeve in God for you who by him doe beleeve in God verse 21. For you The maine doctrine is twofold 1. That beleevers onely have benefit by Christ for them was redemption intended for them Christ shed his bloud for them he was made a sacrifice for them he was manifested both by incarnation and the preaching of the Gospell and by intercession in heaven Ioh. 17.9 19. Heb. 11.6 The Use is 1. For instruction Be sure thou have faith whatsoever thou want 2 Cor. 13.5 thou perishest else for ever Ob. If I have all faith yet I may perish 1 Cor. 13.3 Sol. All faith to doe miracles not to lay hold on Christ. 2. It is all faith without love and lovest thou not Gods children 2. For consâ—â—â—ation to the godly to whom God hath given this precious faith it is to be truely rich to be rich in faith it makes the poorest begger equall with the highest Monarch Iam. 2.5 because it procures priviledges better then that of Princes it intitles them to a birth better then that of the soâ—â— of men Ioh. 1.12 13. and for honour they have favour with the Highest that can doe more for them then all the Kings of the earth Ioh. 3.16 and for alliance it makes them a kinn to all the Saints and for contentment it fills them with joy unspeakable and glorious 1 Pet. 1.9 and for victory it makes them more then conquerors Rom. â— and for riches they have all the treasures of Christ and for possessions they have an immortall inheritance especially their glory shall appeare in the day of Christ 2 Thes 1.10 3. It should quicken the godly to a care to repaire and establish themselves in the faith and to this end to pray as 2 Thes 1.11 4. It shews the miserable estate of divers men in the very visible Church There are three sorts of Christians
righteous Potiphars house is blessed for Ioseph so Labans house for Iacob 2. Thou maist learne their waies 3. Thou maist come to acquaintance with the Father by living amongst the children thou maist get to know God by living amongst the godly Quest. But what if they doe neglect the love of the godly Answ. Thereby they shall discover their owne misery as these places shew 1 â—oh 2.11 13 14 15. 4.8.10 Quest. But what should be the cause multitudes of people have no more mind of society and affectionate conversation with the godly Answ. There are divers causes of it 1. Worldlinesse 2. A naturall hatred of goodnesse as in Cainâ— 1 Ioh. 3.13 3. A love of darknesse and shunning of the light because their deeds are evill Ioh. 3.21 very prophanesse and love of sin Men will not forsake their corruptions and therefore seeke such company as they may nourish their corruptions in 4. Ignorance of their priviledges both in earth and heaven For if those were knowne they would appeare the onely excellent ones 2. The second Use is for instruction It should teach and perswade with all that 〈◊〉 God to give him his end he aimes at and to shew our love to them by society with them by defending them and by well-doing to the uttermost of our power 3. It is comfortable in divers respects For 1. This very duty of loving the godly doth much commend us to God It is a signe it is the maine thing Gods aime is at and it affords us many benefits For it shewes 1. We are translated from death to life 1 Ioh. 3.14 2. Hereby we know 1. That we are of the truth 1 Ioh. 3.19 2. That we are borne of God 1 Ioh. 4. 3. That God dwelleth in us 1 Ioh. 4.11 3. All we doe shall be fully rewarded Mat. 11.41 4. And it may give us boldnesse in the day of judgement 1 Ioh. 4.17 2. It may comfort all the godly in this that God provided that every body should love them and encourage them He gives a charge to that end and therefore it implyes that he himselfe will love them with all tendernesse and constancy of love Vnfained Our love must be without hypocrisie Rom. 12.10 1 Ioh 3.18 The Use is therefore for instruction to teach us to avoid all dissimulation and faining Quest. How may I know whether my love be unfained Answ. Divers wayes 1. If I be as willing to doe them good as to proffer it 1 Ioh. 3.18 or seem to be willing 2. If we seeke not our owne things Phil. 2.3 but can love them against profit credit c. 3. If we love all as well as some the meanest as well as the greatest all Saints Eph. 1.15 4. If I can goe to God for them in secret 5. If I can love them constantly 6. If I can reprove as well as flatter or praise 7. If I can propose them as patterns to follow 8. If my sorting with them make me more holy and humble 9. In generall If I doe to them as I would be done by 2. It serves for reproofe of all faining dissimulation especially in our cariage towards the godly by lying levity flattery complementing hypocrisie despight envy malice scornes censure and back-bitings 3. â— astly cannot God abide faining amongst men how much more doth he abhor it when we counterâ—et with him as hypocrisie is hatefull any where so much more in Gods service for hypocrites are reâ—koned as a kind of sinners shall never escape Mat. 25. Hitherto of the Proposition The Exhortation or Use folowes in the last word See that ye love one another with a pure heart fervâ—ntly This contains the Apostles charge for the performance of brotherly love where note 1. the matter of the charge see that ye love one another 2. the manner how it is to be done with a pure heart and fervently See that c. This word see to it hath two things in it the one expressed the other implyed 1. That which is exprest is the necessity of brotherly love it is a thing must be looked unto 2. That which is implyed is the difficulty of it theâ—â— be many impediments if we looke not to it For the first it is not arbitrary whether we will carry our selves lovingly and brotherly and shew it by the fruits of love it is not any speciall goodnesse or curtesie in us more than God calls for For it is strictly injoyned and we must see to it It is a speciall Commandement that God and Christ hath given us Ioh. 13. 1 Ioh. 4.21 which I observe for two Uses 1. First it should much excite us to strive and labour in the workes of love seeing God hath given a speciall charge about them 1. A servant that hath many things to doe if he be specially charged to looke to one thing is used in that one to shew a singular diligence sure it is God will take well what we doe in this duty faithfully and contrariwise will judge us for it if we be negligent herein Secondly this would be noted to restraine that beholdingnesse which many stand too much upon For as it is said in the Proverbs The borrower is servant to the lender so it falleth out often in other cases that men looke for extraordinary observance and subjection of those to whom they have shewed their love by any workes of it whereas they should remember that they have done but their duty as being specially urged by Gods precept hereunto Now for the second observation This word see to it imports that if men do not looke to it there will be many impediments to hinder them from this brotherly love especially from the purity and servency of it For either Ignorance will blinde them or Envy will corrupt them or Pride and inequality of place and gifts will swell them or Inâ—â—rmities will dull them or Forgetfulnesse will disappoint them or Objections and excuses will deceive them or Trespasses will alienate them or the scornes of the world will sunder them Note this caveat given by the Apostle should quicken us to be sure we looke about us that the Devill doe not be witch us and by his methods in any of those eight waies or any other hinder us from the comfort reward of wel-doing in obeying God in this especial charge Thus of the matter to which he exhorts The manner followes 1. With pure hearts 2. Fervently With pure hearts We must love one another with pure hearts The heart is in Scripture accounted pure not onely when it is void of all corruption but when it is upright and sincere and this the puritie of the heart respecteth either God or man In respect of God there be foure things which make the heart pure in Gods acceptation through the intercession of Christ. 1. The first is Faith 2. The second is the desire of purity 3. The third is the battaile against inward sinnes 4. And the fourth is
it should teach us divers things 1. If we desire the kingdome of God should come pray that the word of the Lord may run and have a free passage for it will worâ— mightily in gathering soules to the kingdome of God 2 Thes. 3.1 2. Would wee have life put into us Let us come to the word it liveth by effect If any thing in this world will either direct or comfort us it is the word 3. Looke to thy heart for uprightnesse make conscience of thy wayes harbour no secret sins For the word is lively in operation and is a discernes of the very thoughts and intents of the hearâ— Heb. 4.13 If thou wouldst have the fruit of the lips to be peace walk uprightly 4. Such as professe love to the word should hold forth this word of life and make it appeare in their conversation that it is a living word Quest. But how should wee shew the life of the word in our conversation Answ. Many waies 1. By practising it It seemes but a dead letter till thou put it in practice For there is the life of hearing 2. By living without rebuke Then thou shewest effectually that the word hath a lively power ever thee if it can make thee unrebukeable Phil. 1.15 16. 3. By the unmoveablenesse of thy conversation in all estates There is life in godlinesse when a man hath learned to be content with that he hath 4. By thy affectionatenesse and cheerefulnesse in the manner of doing holy duties 5. By the depending upon it as upon the life of thy life Psal. 119. 6. Lastly by thy confidence in beleeving all that is written in the word And thus for instruction Secondly this may serve for humiliation 1. To such as heare not the word at all they sit in darkenesse they want the very life of their lives that that should be the very joy of their hearts 2. To such as heare it but feele no life in it If the word of God have no life in it woe unto thee if the booke be sealed to thee when it is open to others feare lest the god of this world hath blinded thee that thou mightest perish search thy soule there is abundance of soule stuffe in thee if the word cannot quicken thee 3. To such as finde some kinde of life in the word and put it out by the cares of life such as by covetousnesse or voluptuous living extinguish that remorse was bred in them and so make the word an instrument of death inasmuch as such remorses or quicknings serve but to leave them without excuse 4. To all hypocrites For here they must know that which they have often found if they heare much that they cannot be hid though they may deceive men yet God and his Word will find them out the shame of their secrets of corruption shall be discovered this word of God will ransack them and give them a very glimpse of the judgement to come Heb. 4.13 5. This may in speciall smite dreaming and carelesse Preachers that doe the worke of the Lord negligently such must know their work shall never prosper for it is the word of God in the life of it that gathers soules to God a dead dull kinde of preaching the word will never do it Besides they dishonour the word as if it had no life in it whereas the fault is in their dull and dreaming kinde of handling of it Thirdly this may informe us 1. That the word is not a dead letter as many thinke of it and have blasphemously reported 2. That it is the Gospell that is that part of the word that settles the conscience in the assurance of Gods love in Christ that is the principallest treasure in the scripture For the Law is a killing letter and the ministry of it the ministration of death 3. That it is never likely that powerfull preaching and sincere practise shall have any long peace in the world For this life of the word makes such a stirre where it comes that wicked men will not be quiet but ever hate the godly for this very reason as experience shewes Ioh. 17.14 c. 4. That the wits of men and the wisdomes of mens words and conceits are not necessary unto the unfolding of the word for the word is a lively word in it selfe it needs not the conceits of mens braines to quicken it 1 Cor. 2.1 4 13. Fourthly this may be a great comfort to all the godly that love the word they may have sure recourse to it it is as full of life now as it was many hundred yeares agoe it shall abide for ever it is as mighty now to cast downe strong holds of sin or Satan as ever It is as able to refresh them in all afflictions as ever It will quicken them in all their dumps and distresses It lives and will live for ever And abideth for ever Of these words in the end of the 24. verse where they are repeated againe and thus much of the fift reason c. VERSE 24 25. 24. For all flesh is as grasse and all the glory of man is as the flower of grasse the grasse withereth and the flower falleth away 25. But the word of the Lord endureth for ever and this is the word which is preached among you THese words containe the sixt and last reason for the inforcing of the exhortation in the 13. verse and it is taken cheefly from the mortality of the body where his drift is to set before us the marvelous vanity and brevity and transitorinesse of the naturall life and condition of all men amplified by the eternity of those spirituall effects which are wrought by the word of God preached that so wee might be induced with the more sincerity and earnestnes to deny the world and to provide an infallible assurance of hope in the grace to be brought in the day of Christ and so it impliedly shewes that the reason why the most men are so intangled with all sorts of impediments and why men so greedily and excessively seeke the profits and pleasures of this world and why men are so slenderly furnished with arguments of sound hope of a better life I say the reason of all this is the forgetfulnesse of our mortality and our transitory estate in this world The words in themselves containe a lively description of our transitory and mortall condition in this world amplified by the commendation of the word of God by which we are borne againe and fitted for a better world The vanity of man is set downe verse 24. the eternity of the word verse 25. The vanity of man is both propounded and repeated propounded in these words All flesh is grasse and all the glory of man as the flower of grasse repeated in these words the grasse withereth and the flower thereof falleth away The proposition concernes either the persons of men or the condition of men For their persons all flesh is grasse For their condition the glory
of man is as the flower of grasse and so the proposition shewes that he is mortall The repetition shewes how he is so His body withereth as grasse and his glory falleth away as the flower From the coherence with the former verse I might note two things 1. That man is a creature both mortall and immortall mortall as he is borne of his Parents immortall as he is borne of God mortall in respect of his naturall life and immortall in respect of his spirituall life mortall in repect of his flesh and spirituall in respect of his soule 2. That the consideration of the mortality of our bodies will quicken man unto a care of the immortality of his soule But I passe from these All flesh is grasse The words of the proposition are all plaine taken in their proper signification save that by flesh is ment the nature of man in respect especially of his body but for the doctrine of these words three things would be weighed 1. The affirmation concerning the body of man that it is like grasse 2. The extent of the affirmation when he saith all flesh is grasse 3. The consideration of the time when he saith in the present time It is grasse not it shall be For the first the word rendred grasse is translated sometimes the blade of wheate as Mat. 13.26 sometimes hey as 1 Cor. 3.12 but most usually grasse and so the sense gives it here Now for the phrase of speech It is true that sometimes it is spoken in the praise of Gods Elect that they are like grasse viz. for their growing and flourishing in grace and happinesse as Esay 44 4. Psal. 72.16 Rev. 9.4 but usually in scripture it is taken to signifie the misery of all men by nature And so it notes especially the fraile condition of man in this life he is like grasse because as the grasse is to day and to morrow is cast into the oven so is man to day and to morrow is cast into the grave he is suddenly gone and in short time spoiled of all his earthly glory The world of men might be resembled to a field of grasse in many respects but this is that the Holy Ghost cheefely aimes at So then the first doctrine is that a man by nature is like grasse for the brevity of his life and the suddennesse many times of his death The Uses are divers First for reproofe of three sorts of men 1. Of all those that minde onely the things of the flesh why do men so studie for the provision of the flesh can men remember that their flesh is as grasse and yet seeke great things for this life onely let all men know that they that sow to the flesh shall certainly of the flesh reape corruption 2. Of such as place their trust and hopes in man for this reason he is cursed that maketh flesh his arme seeing all flesh is grasse 3. It reprooves divers of Gods children too for their too much feare of the rage of wicked men The Apostle when he said we wrastle not with flesh and blood meant to shew that we should not be so much distressed for that kinde of combat as teaching that it were better to wrastle with ten adversaries than with one temptation but most plainely Esay 51.12 Secondly there is matter of consolation too and that divers waies For first though our flesh be as grasse yet that hinders not Gods love to us for he clâ—theth the very grasse of the field and shall he not provide for us also Secondly the Lord is pleased to use the consideration of this doctrine as an argument to move him to pitty us he knowes our frailty and therefore will not deale rigorously with us as these places shew Ps. 103.13 90.6 78.39 Esay 40. c. Thirdly the mortality of the flesh should occasion us to rejoyceâ— in the immortality of our spirit and to bee glad at heart that we are borne againe not of the bloods of mortall men but by the will and word of the immortall God that so we may be comforted against the sense of the decaies of our bodies by remembring that we have a building made of God without hands e ternall in the heavens though the earthly house of our Tabernacle be dissolved Lastly it may comfort us if we consider that the Lord hath beene pleased to resolve with himselfe to take the care of us and our posterity after us because he knowes we cannot continue alwaies with our children for so the Prophet David assures the godly that though their flesh be but as the grasse yet God will establish his mercy to them that are left behinde them the Lord will deale righteously with their childrens children Ps. 10â— 15 18. Thirdly wee should all therefore learne to crucifie the bootlesse lusts of the flesh and to compell our selves so to thinke of saving our spirits in the day of Christ as to forbeare to entangle our selves with the cares of life seeing it is all in vaine we must dye and goe hence and that suddenly and shortly â—especially we should provide that Christ may live in us by faith that so we may be provided to continue when our flesh will faile us yea thirdly seeing in this world it will never be better with our bodies therefore wee should reach our flesh that great lesson of resting in hope even wee should learne to waâ—â— for the resurrection when even our flesh shall be made spirituall and this corruption shall put on incorruption Thus of the affirmation it selfe Now the extent of iâ— is in the second place to be considered viz. that all flesh is grasse All flesh Not onely the flesh of beasts of the field and sowles of the ayre but even the flesh of man is grasse and amongst men there is no difference The flesh of Princes is as mortall as well as the flesh of peasants the most mighty helpers must stoope to the power of death There is a great deale of difference in grasse a thousand formes in one medow or pasture yet all alike in this that they must wither The outward difference of mens places in the world makes no difference in death The rich and the poore both meet together in the grave as dies the begger so dies the King Riches will not ransome from death no price can be a redemption from the grave Healthfull bodies are as grasse as well as sickly bodies such as abound in the helps of physick must dye as well as they that are destitute of all meanes to preserve life The strongest must stoope to death as well as the weakest the longest livers must dye at last as well as the creature but of a dayes continuance If men then should live 900. yeeres and more yet at length it must be said of them they died yea godly men must die as well as wicked Psal. 102.12 The people are but grasse Esay 40.7 yea the flesh of the
son of God had no priviledge from death he was put to death in respect of the flesh 1 Pet. 3.21 Therefore this may serve first for singular reproofe of that unspeakable beastlinesse that is in wicked men that will not be moved with the contemplation of the ruine of the whole world oh the unutterable Lethargy of these mens hearts that will not consider their latter end when so unchangeable a decree is prest upon all men that at their appointed time they must once die This very doctrine may shew the horrible effect of sinne in the hearts of men that can extinguish a consideration so universally obvious to every mans sense oh yee brutish amongst the people when will yee understand Secondly this may informe us that multitude is no prerogative multitude cannot protect men against the stroke of God and death Though hand joyne in hand yet sinne cannot be unpunished It is as easie for God to smite all flesh as any flesh It is as easie for him to destroy the whole world as to destroy one man All flesh is grasse If the sithe can with few strokes move downe thousands of formes of grasse how much more easie is it for God with the sithe of his judgements to cut downe multitudes of men And besides that may informe us that the doctrine of death must be sounded in the eares of all men there is no man but this doctrine belongs to him and therefore woe unto him if he make no good use of it yea so necessary is this doctrine that the Ministers of the Gospell are commanded not to write it onely but to speake it nor that onely but to cry it out with all possible both affection and power of inforcement Cry all flesh is grassâ— Esay 40.6 Thirdly this may teach 1. Rich men in speciall to lay this to heart For God hath given them this doctrine to humble them and to teach them not to glory in their wealth but if they have gotten grace let them rejoyce that God hath provided better things than the things of this life for them They are more happy that God hath made them low by giving them a sight of their sins and so to be humbled for them then that he made them great in the world for their flesh is but grasse and all that glory must vanish as will be shewed afterwards The Use is urged Iam. 1.10 11. Ps. 49. 2. Strong men to whom God hath given helps of nature or arte Use thy strength but rejoyce not in it Use thy Physicke but trust not upon it For for all that thou must dye there is no arte nor remedy against death 3. All men and so we should all learne two things especially 1. To put our trust in God which liveth for ever since all men must perish and wee cannot continue here it is the best relying upon God and his favour and helpe who liveth ever to performe his promise and to provide for his servants thus David useth this consideration Ps. 102.12 13. 2. To be patient when we feele the walls of our earthly house begin to moulder down when we feele death beginning like a moth to feed upon us we should be patient seeing it is not onely unavoidable but that it is the case of all men as well as ours Thus of the extent of the affirmation The time followes Is grasse This mortality may be said to be so presently It is so in divers respects 1. It is so â—n the cause which is sin the cause of death is in us already it hath infected our very bones 2. It is so in the sentence the doome is already gone out upon all flesh It is appointed that all men shall once die The very sentence uttered in Paradise of dying the death stands still unrevoked in respect of our flesh 3. It is so in experience all flesh is dead never any scaped 4. It is so in respect of dâ—sposition to death we are all but dying men death hath taken hold of us and doth every day feed upon us insensibly To live is but to lie a dying The disposition to death is inflicted upon all men for all tend to death 5. Lastly it may be said all flesh is grasse for certainty that is we shall as certainely vanish hereafter as if it were now presently done The use should be the more to inforce upon us the care of providing for a change since death is so many waies made fast unto us and withall it may serve to confute the vaine hope of long life here seeing we are all but as so many dead men here to day and to morrow cast into the grave and wee should also learne hence to be continually thinking of death must we not do the worke that is present to us why death is before thine eyes why then dost thou not the thing of the day in the day It is thy every dayes worke to die to learne to die seeing we die daily Hitherto of that branch of the proposition that concerns the body of manâ—noâ— followeth the vanity of mans condition in this world The glory of man is as the flower of grasse Here first the sâ—â—se of the words is to be considered By the glory of man he meaneth whatsoever it is in outward things which man glorieth in any thing that man rejoyceth in admireth praiseth seeketh as an ornament or happinesse to himselfe such as are riches strength honour high places and command over others beauty praise of men excellency of naturall gifts noble birth calling multitude of attendants and such like By man he meaneth here the naturall man or the outward man for of the spirituall man it is not true because he glorieth in that shall never fade nor be taken away from him Now this glory is compared to the flower of grasse for transitorinesse because it will fade and fall away as the repetition sheweth and that speedily too as the uses of this similitude in divers scriptures shew as will afterwards more appeare The doctrine then is that all the outward glory of man in this world is exceeding vaine and so it may appeare for six causes or considerations for I omit many other reasons First for the most part these things so much desired cannot be had or not as they are desired and therefore their glory is vaine because they are sought in vaine 2. If they be obtained yet the eye is not satisfied with seeing nor the eare with bearing of them they cannot fill the heart of man 3. Many times it fals alike in these things to the foole and to the wise both in having them and in losing them and this is a miserable vanity and vexation of spirit 4. The glory that is placed in these things is liable to be interrupted with a thousand crosses either they expire the vanity or are taken away by violence 5. If they could make us happy yet death will not let us enjoy them many men spend
their daies in getting these things and then in learning how to put them to their delightfullest use and then when to possesse them might seeme a happinesse they die 6. Lastly that which is now our glory will not be remembred when we are gone as we care not for the glory of those that are past It is a poore praise to say of a man when he is gone he was a rich man a strong man a noble man c. and yet even this also will be forgotten The holy Ghost in divers Scriptures points at divers uses of this doctrine and first for instruction it should teach us divers duties 1. Not to trust upon these outward things if God give them not glory in them nor boast of them Psal. 49.4 to 15. Ier. 9.24 yea if God give us to taste some sweetnesse in them yet be not too confident for the comforts of mans heart wither like grasse Psal. 102.5.4 Iam. 1.10 11. 2. Not to contend for precedency in these things nor to strive that our glory should exceed the glory of others for God many times ends the quarrel with his judgments and staines their glory on al sides as Zach. 12.7 3. Not to feare wicked men when they are made rich or grow great and when their glory is increased For their glory will not last when they dye they carry nothing with them their glory cannot descend after them Psal. 49.15 16 18. and therefore we should never envy their prosperity for the same reason as Psal. 37.1 2. 4. Not to know any man after the flesh nor to measure mans happinesse by the possession or want of this glory 2. Cor. 5. 5. If thou possesse these outward things doe good to thy selfe eate and drinke and let thy heart rejoyce and deny not contentment to thy heart through vaine care or bootlesse feares Psal. 49.18 Eccles. 8. 6. It should teach men faithfulnesse in their particular calling For seeing these things last but a while wee should take heed to our charge whilst God leaves them to our disposing or using so Pro. 27.23 25 26. Heb. 13.5 6. 7. If God give thee but a little yet be content it is no great restraint to have the abundance of such transitory things withheld see Pro. 27.23 25. Heb. 13.5 6. 8. It should teach us then to enquire after true glory that may enrich the spirituall man seeing this glory of the outward man is so transitory now here is a great and profitable question to be propounded and resolved and seriously to be received and practised Quest. What are those things wherein true glory lyeth and in the profession of which we possesse true glory seeing all those things be not worth the seeking after Answ. For answer hereunto if wee follow this word glory through the scriptures we shall find it lighting downe and setting upon divers particular distinct excellencies worthy the utmost labour of all men to studie them and seeke after the fruition of them This glory is either in this world or the world to come In this world if we marke the scriptures quoted we shall find divers things to be mans true glory as 1. Christ is the King of glory the fountaine of all true glory Ps. 24. and he is unto us the foundation of all our hope of glory Col. 1.27 2. The spirit of adoption is the spirit of glory and of God and if this rest upon us we cannot be miserable 1. Pet. 4.14 3. Our soules are our glory and if we provide for them we provide richly for our selves so are our soules called Ps. 16.8 30.13 Gen. 49.6 Esay 5.14 4. The meanes and signes and pledges of Gods presence and our communion with him are our glory Thus the Arke was called the glory Rom. 9.5 and thus plaine and powerfull preaching is accounted glory 1 Cor. 2.7 2 Cor. 3.9 10 and thus our godly teachers are the glory of our lives 2 Cor. 2.14 5. The favour of God and the assurance of his mercy is our glory an incomparable treasure Psal. 90.14 16 17. 6. Faith is a mans glory and will be so acknowledged in the day of Christ Iam. 2.1 1 Pet. 1.7 7. True grace and the gifts that resemble Christ the vertues of Jesus Christ even these are our glory 2 Pet. 1.3 Esay 1.5 and thus wisdome is durable riches Prov. 8.18 8. A free estate in the profession of the Gospell and serving of God 1 Cor. 9.15 9. The testimony of a good conscience 2 Cor. 1.12 In one word God is our glory Esay 6.19 Ps. 3.4 Thus we see what is our glory in this life and unto those things we must aspire The Lord give us understanding to lay these things to our hearts Now because these things are not fully possessed in this life therefore our greatest glory is in the world to come Rom. 5.2 Col. 3.4 9. Seeing all the glory of man is as the flower of grasse in this world therefore we should thinke the oftner of death and pray to God to teach us to number our dayes that we may apply our hearts unto wisdome Ps. 90.6 12. Ioâ— 14.1 2. 10. Lastly we should all be perswaded to subscribe easily and willingly to the tried doctrine of Salomon that hath written a booke of purpose to record his experiences concerning the vanity of all those earthly things such was his Ecclesiastes Oh that we could beleeve it without trying conclusions and further engaging our selves to these base and fading things And thus of the Uses for instruction Secondly wee may hence be informed concerning the misery of wicked men For since they have no glory in another world and their glory in this world is so transitory and vaine it may evidently prove that their distresse is extreamely great and their misery the more that they cannot understand the basenesse of their owne condition This very similitude of grasse and the flower of grasse is used in divers scriptures to this end as Psal. 91.7 8. 49.20 Ioh 8.12 13. Ps. 129.6 37.36 Especially how wofull is the estate of those men that glory in their sinnes that have no better felicity in their desires but that which is properly their shame For if their estate be vaine that have no other happinesse then in the riches and honors and pleasures of life oh how wofull is the case of these men that glory in their shame their end is damnation as their God is their belly oh woe unto them they have rewarded evill unto their owne soules Phil. 3.18 19. Esay 28.1 4. Thus of the proposition The repetition or exposition of it followes The grasse withereth The repetition importeth generally three things First the certainty of our vanity and mortality we must flee away hence all outward glosse and glory will decay what man liveth and shall not see death It is appointed by a decree irrevocable that all men shall once dye there can be no redemption for our lives death passeth upon all men Secondly the
necessity of the doctrine when God saith a thing over againe it shewes us that that point must be knowne we must take notice of it it is a doctrine cannot be missed in the Church no worke of God will well go forward without it He must cry aloud that all flesh is grasse God loâ—g◠〈◊〉 it were to have this doctrine take in our hearts He knowes a great part of the hardship of godlinesse were over if this were soundly digested oh that they were wise and would consider their latter end men would apply their hearts to wisdome if they had once learned to number their daies Thirdly it imports that God finds us wonderfull dull of hearing and forgetfull and carelesse of this doctrine and that naturally we are wonderfull impoâ—â—nt in these considerations The Lord doth reproach us as it were for negligence that a plaine point should need to be repeated And therefore we should examine our selves seriously herein and not vexe God with our unteachablenesse in this point Oh how might God be displeased with us if he should call us to account herein have we not heard have we not seene from the beginning that all flesh is grasse yea hath not God heard our attestations we shake our heads we confesse it is true we are sometimes comforted and conceive some weake resolutions to thinke better of it and provide for death when God hath us here in the Church as it were in his schoole wee seeme as if wee had learn'd this lesson perfectly and yet miserable wretches that the most of us are we go home and forget all as if wee had never bin taught it nay is it not needfull for the most of us to be taught againe the same doctrine which the very last Sabboth we heard of this argument oh who is effectually perswaded amongst us indeed to lay it to his heart doth not this repetion smite us all certainly if we be not warned death may come before wee are aware and surprise us when wee shall not have time to learne to die There are many incoveniences come from this forgetting of the doctrine of our latter end and suffering it to runne out 1. Mens sins cleave fast unto them their filthinesse is in their skirts because they remember not their latter end Lam. 1.9 men live securely while they keepe out the thought of death 2. This brings many miseries upon men For when God cannot prevaile by doctrine he wil set upon us by judgment and then we may come downe wonderfully Deut. 32.29 30. whereâ—s we might avoid our distresses by thinking of death voluntarily 3. We keep our spirits void of true magnanimity we can never tell our strength till we know whether we can die or no one would chase a thousand one I say of these that will consider of their latter end Deut. 32.30 4. We can never tell whether our knowledge bee right or no till wee have tryed it with thoughts of death they are a people without understanding that consider not their latter end Deut. 32.28 29. 5. Our hearts will grow harder and harder if we put out these remorses wrought in us concerning death as â—ron is harder the oftner it is heated and cooled 6. We keepe our selves without those joyes would come of the frequent contemplation of the glory of heaven we dare not thinke of heaven because we would avoid the thought of death 7. We give wonderfull advantage to the temptations of life 8. We keepe our selves without the comfort of one excellent signe of our salvation viz the love of the appearance of Christ we pray not that Gods kingdome may come wee desire not to be dissolved we dare not say with the Church Come Lord Iesus come quickly wee are loth to pray God to teach us to number our dayes for these things which have beene the excellent praises of the Saints we suffer not to be found in us 9. Lastly as I touched it before death may come suddenly and then what case are we in that suffer the thoughts of death thus to go out and be lost in us so as they produce no sound effect of preparation in us But what must we doe that wee might bring our selves to a more serious consideration of our mortality vanity how may this fault in us be helped Goe to God by prayer to forme this in thee strive with God by importuning his assistance in teaching thee to number thy dayes it is Gods worke we see the Israelites sentenced to death yet could not mind it and therefore Moses makes that prayer Ps. 90.12 2. It is an excellent helpe to inure our selves to die dayly to trie how wee could die by the most effectuall supposition of our present death compelling our selves to put the case what if I should now die 3. The thought of death would not be so put off if we had got a sound assurance of our salvation and of the remission of our sins it is want of assurance that makes many so afraid of dying And thus in generall In particular these words of the repetition afford us some observations that are common to both some speciall to each in which they differ one from another The observations that are common to both are these 1. That men both in their bodies and glory will decay man continueth not in one stay if you looke either upon his person or his estate 2. That man in both decaieth speedily he is of few daies in his body and full of trouble in his estate he commeth up like a flower and fleeth away as a shadow Ioh 14. 1 2. it shall be accomplished before his time that is before the time he fancieth to himselfe Ioh 15.33 The glory of may shall flee away as a bird from the birth and from the wombe and from the conception Hosh. 9.11 3. That man decaies insensibly he goes away by degrees both in his body and honor he declineth like a shadow and is consumed as it were by the moth 4. That man would come to this decay even without violence as the grasse and flowers perish though they were never cut downe 5. That when man is decaied either in body or estate he growes extreamely base vile he is but as a little stubble or as a rotten leafe or flower And all this should the more force upon man the care to provide for immortality and not to glory in or trust upon his outward condition especially it should make every one of us affraid of procrastination death doth not alwaies give warning nor can we alwaies foresee our ruine or losse of outward things And thus of what is common to both Now in speciall we may note 1. That the text acknowledgeth more stability in the body of man than in his glory For the flower falleth off or fadeth immediately after the spring usually whereas the stalke is greene long after and therefore it shews the vanity of such men as so greedily pursue the getting of outward
courses and avoid him But the close hypocrite thou canst not discerne or not certainly and if thou follow thine owne conjectures thou maist sometimes condemne a deare child of God and approve a detestable hypocrite But how may the open hypocrite be discerned By divers signes First by an ordinary and usuall affectation of the praise of men in doing good duties When a man constantly sets himselfe out to the shew it is an apparant marke of a false heart Marke that I say an usuall affectation Secondly if a man make a shew of the meanes of godlinesse or liking the means of godlinesse or of the persons that are godly and yet it be manifest that he hates to be reformed lives in knowne grosse faults and being rebuked by the word or servants of God will not reforme but carieth a grudge at the parties that laboured his reformation This is an evident marke of an hypocrite Now to judge these is no offence Thirdly it is a signe of an hypocrite when a man will be godly and restrained and zealous in some companies and in other company take liberty for grosse prophanenesse Lastly he that will be rid of hypocrisie must looke to himselfe to keepe himselfe free from the causes of it and take heed that he be not bewitched in those things that have bred hypocrisie in other men What is it can make a man an hypocrite First sometimes feare will doe it as in time of trouble or persecution men to avoide dangers will play the hypocrites Luke 12.1 2 3 4 5. Secondly sometimes desire to get credit and to be well thought on especially when it is mixt with envy at the respects of others drives some men headlong into hypocriticall courses Mat. 6. Thirdly sometimes men are emboldned unto hypocrisie by a secret perswasion that Christ will defer his comming and they shall not of a long time be brought to account Mat. 24.48 50. Fourthly men fall into hypocrisie for gaine to hide their wicked and deceitfull courses So the Pharises Mat. 23.14 so 1 Tim. 4.2 7. Fiftly forgetfulnesse of God is a great cause of hypocrisie and the raigne of it in many hearts Iob 8.13 Sixtly Lust and some vile wickednesse drives many men and women into hypocrisie 2 Tim. 3. These things we must take heed of and preserve our selves from them if ever we would not be wretched hypocrites before God Thirdly here is also consolation to all the godly whom God hath kept upright and free from this damned vice I meane from the raigne of it for there is no man but hath some dregs of hypocrisie in him But how may a man know that he is not a hypocrite By many signes Secondly when a man makes God his secret place strives and desires secresie to worship God Mat. 6. Thirdly when a man loves no sin but would faine be rid of every sinne and so hath respect to all Gods commandements Fourthly when a man confesseth his hypocrisie and mournes for it and strives against it Fiftly when a man accuseth himselfe for it to others whose respects hee most desires Sixtly when a man keepes his heart close to the substance of godlinesse and labours to be built up without distraction in the maine things needfull for his salvation and is not caried to spend his time most about unnecessary or impertinent cares or studies 1 Tim. 4.2 7 8. Seventhly when a man is as carefull to serve God in prosperity as well as adversity Iob 27.9 Eightly when a man delights in the Almighty and loves all the meanes by which he findeth any communion with God Iob 29.9 Ninthly when a man from the hatred of hypocrisie is stirred up against hypocrites cannot abide them nor will converse with them Iob 17. ver 8. Lastly Iob comforts himselfe that hee was no hypocrite by three arguments 1. He would trust in God though he did slay him 2. He would reprove his wayes in Gods sight 3. He sought Gods presence and set himselfe alwayes before him none of which an hypocrite could doe Iob 13.15 16. Thus much of Hypocrisie Envy The fourth sin to be avoided is Envy Envy is nothing else but a vexation or inward displeasure conceived at the good of another viz. either anothers credit gifâ—s preserment profit successe or the like This sinne though in the world it be litile thought of yet in it selfe iâ— a most fearefull vice and should be so accounted of by Christians for many reasons First if we consider the subject persons in whom it usually is It is found most in naturall men Tit. 3.3 yea in silly men Job 5.2 This was the sinne of Cain Gen. 4. yea of the devill himselfe The maine sinne of the devill was the envy of mans happinesse It raigned in the devillish Gentiles Rom. 1.29 Secondly if we consider the cause of it it is for the most part the daughter of pride Gal. 5.26 sometimes of covetousnesse Prov. 28.22 and often of some egregious vile transgression such as in Rom. 1.29 but ever it is the filthy fruit of the flesh Gal. 5.25 Thirdly if we consider the vile effects of it which are many for 1. It hath done many mischifes for which it is infamous It sold Ioseph into Aegypt Gen. â—7 and which should ever make it abhorred of us it kild the Son of God Mat. 27.8 2. It deformes our natures it makes a man suspitious malicious contentious it makes us to provoke back-bite and practise evill against our neighbours It is ill for our sight for the envious man hath alwayes an evill eye and a cast downe countenance with Cain also many times 3. It begins even death and hell while a man is alive It kills the silly one Job 5.2 It destroyeth the contentment of his life and burnes him with a kinde of fire unquenchable It feeds upon the envious man like the moth or worme by degrees and it hasteneth mischiefe in the envious man because it makes the person envyed more glorious and besides it is a vice that driveth a man from among men in respect of comfortable society for it was long since advised Eat not the bread of him that hath an evill eye Prov. 23.6 and no man by his good will if he can be free will converse with such as he percâ—ives to be envious Fâ—urthly this place manifestly imports that it is a notable hinderance to the profiâ— of the word and so no doubt it is to prayer and all piety as evidently it is a let of charity unlesse it be that men in hypocrisie to disgrace others will for envy doe some good as they preacht Christ for envy in the Apostles time Phil. 1.15 Vses The use should be threefold First for instruction to teach us to follow the advice here given in putting away Envy and cleansing our hearts of it and to this end think much of the reasons against it and withall remember by confession and godly sorrow to cleanse thy heart carefully
Church is thankfull for it to God Revel 2.6 and 5.10 And the rather should we rejoyce in it because God hath promised to take us to himselfe as his portion and peculiar treasure Exod. 19. 6. And it is his promise also to satiate the soules of his Priests with fatnesse Ierem. 31.14 And what a priviledge is it to have accesse unto the Lord and to stand before God daily which the Priests not onely might but were tyed to it by their office But then for conclusion of this point let us all be sure we have our part in the first resurrection Revel 20.6 and be carefull to be like the Priests for obedience and sanctity Exod. 19.5.6 and to get knowledge plentifully into our hearts Col. 3.16 and in the cause of God to blowe the trumpets of zeale and resolution carrying our selves with all humility and readinesse to doe good and so becomming instruments of blessing to the people And which I had almost forgotten we must remember to be like the Priests for teaching and confuting and reproving and informing our Familiars and friends as we have fitnesse and occasion Thus of the Priest-hood of Christians in generall In particular hence is further to be considered first their worke secondly their honour Their work is To offer up spirituall sacrifices their honour is Acceptation and high account with God through Iesus Christ. First then of the work of Christian Priests which is To offer secondly what they must offer viz. sacrifices thirdly the difference of those sacrifices from those in the Law of Moses they are spirituall which word notes both the substance of Christian sacrifices viz. that they are such sacrifices as were not according to the letter but according to the mysticall significations of the sacrifices of Moses Law and withall the manner how they must be offered up viz. spiritually or after a spirituall manner The maine thing here intended then is To avouch that Christians have their sacrifices which they must offer and that in a spirituall manner Now for the clearer opening of this doctrine two things must be distinctly considered of First what sacrifices can remaine to Christians since the Law of Moses is abrogated and secondly what things are requisite to the offering up of these sacrifices For the first There are divers sorts of sacrifices among Christians Some are proper to some Christians onely some are generall to all The sacrifices that are proper to some Christians are such as three sorts of men must offer First Ministers secondly Martyrs thirdly rich men First Ministers have their sacrifices which they must with all care offer to God and their sacrifice is the soules of the hearers Thus Paul was to offer up the Gentiles to God Rom. 15.16 And thus it was prophecied that in the time of the Christian Church the Elect should be brought in as an offering to God out of all Nations Esay 66.20 Ministers sacrifice their people either in this life or at the day of â—udgement In this life in generall when they perswade them to their attendance upon the House of God and breed in them a care to come before the Lord in â—erusalem Esay 66.20 In particular when they work repentance and true conversion in their hearts and when they make them goe home and mortifie their sinnes and tender their vowed service to God And thus two things are implyed for our information The one concernes Ministers the other concernes the hearers First Ministers may hence take notice of it that there can never be hope they should perswade with all their hearers for sacrifices were here and there once taken out of the whole Herd And besides the hearers may hence see that they are never so effectually wrought upon till they can give themselves over to their Teachers and to God to obey in all things though they perswade them to leave the world and binde them to the cords of restraint in many liberties they tooke to themselves before yea though they let their hearts blood by piercing their soules with sorrow for their sinnes even to the death of their sinnes 2 Cor. 8.5 and 7.15 Secondly At the day of â—udgement also Ministers shall offer up their hearers to God so many of them as are found chaste virgins unto Christ to whom they had espoused them before in this life 2 Cor. 11.3 And thus Ministers before they dye must make ready their accounts for the soules of their people Heb. 13.7 And thus of the sacrifices of Ministers Ministers have another sacrifice too viz. the particular texts or portions of Scripture which they chuse out and divide to the people as consecrated for their use For divers think that that phrase of cutting the Word of God aright is borrowed from the Priests manner of dividing the sacrifices and especially from the Priests manner of cutting the little birds The little birds is his text chosen out of the rest and separated for a sacrifice which he must so divide as that the wings be not cut asunder from the body that is he must so divide his text that no part be separate from a meet respect of the whole Leviâ— 1.17 and 5.8 2 Tim. 1.15 Secondly The Martyrs likewise have their sacrifices and that is a drink-offering to the Lord even their owne bloud this part is ready to be powred out as a drink-offering to the Lord for the Church Phil. 2.17 2 Tim. 4.6 and though wee cannot be all Martyrs yet wee should all denie our owne lives in the vowes of our hearts to performe our covenant with God if ever we be called to die for Christs sake and the Gospel Thirdly The sacrifice of rich men is almes and well-doing and those sacrifices they are bound unto to offer them continually Heb. 13.16 Phil. 4.18 Pro. 3.9 Almes is as it were the first fruits of all our encrease But then we must remember that our almes be of goods well gotten For else God hates robbery for burnt offering Isaiah 61.8 And in giving wee must denie our selves and not seeke our owne praises or plenary merit in it for it is a sacrifice cleane given â—way from us and consecrated onely to God and the use of his spirituall house the Church And thus of the sacrifice proper to some Christians There are other sacrifices in the Gospel now that are common to all Christians And these are divers For first Christ is to be offered up daily to God as the propitiation for our sinnes God hath set him forth of purpose in the Gospel that so many as beleeve may daily runne unto him and in their prayers offer him up to God as the reconciliation for all their sinnes and this is the continuall sacrifice of all Christians Without this there is the abomination of desolation in the temple of our hearts This is the end of all the ceremonious sacrifices the substance of those shadowes Those sacrifices served but as rudiments to instruct men how to lay hold upon
of the people Matth. 15.31 Luk. 7.16 so the contemplation of such great workes may worke the same effect in us and the same effect also may the thoughts of the workes of Gods speciall justice or mercy have Ezek. 38.23 Esa. 13.13 especially the consideration of those workes of favour or deliverance by which God hath declared his speciall goodnesse unto us Gen. 19.19 1 Chron. 17.24 David also clotheth the thoughts of God with glory greatnesse in his heart by thinking of the monuments of Gods wonderfull Power and Wisedome in the heavens earth and seas c. Psal. 104.1 c. yea by thinking of his owne forming and making in the wombe Psal. 139.15 Thirdly wee must pray earnestly to God with Moses and begge this of God that he would shew us his glory Thus also of the third thing The next thing is to learne how to establish the thought of Gods glory in us and this is done especially two waies First by striving to set God alwaies before us as David did Psal. 16.8 Secondly by remembring God in all our wayes doing all our workes unto the glory of God 1 Cor. 10.31 Lastly to make us in love with God thus conceived of according to his glory the thorow meditation of his mercies to us is of singular use to thinke either of the variety of them or of the speciall respect God hath had of us above many others and the frequencie of his mercies that he sheweth us mercy daily but above all to consider that his mercies are free to thinke how vile we are upon whom God lookes with such grace and goodnesse Thus the blessed Virgin taught her selfe to magnifie God and to love his name Luk. 1.46 48. Thus of making God glorious in our hearts by knowledge Now for the second which is to make him glorious by acknowledgement The particular waies how that may be done have beene reckoned before in the explication of the doctrine only we must labour by prayer to fashion our selves to that worke that God in any of those particulars doth require of us and that is the most speciall helpe which I know thereunto But by the way let me warn thee to looke to two things First that in any course of glorifying God which is to be done by thy words thou be carefull to avoid hypocrisie and be sure that thy heart be lifted up and affected according to the glory of God for the Lord abhorres to be glorified with thy lips if thy heart bee farre from him Esa. 29.13 And the next is that thou presume not in any case to make the pretence of Gods glory a covering for any wickednesse as the Pharisees that would hide their devouring of widowes houses under the praise of long prayer or those in the Prophet Esay's time that would persecure godly men and molest them with Church-censures and say Let the Lord be glorified Esa. 66.5 Thus of making God glorious in our selves Lastly that we may make God glorious in the hearts of other men and cause them to speake of his praises we must carefully looke to foure things 1 That when we speake of God or his truth wee do it with all possible reverence and feare that wee be carefull in all our discourses of Religion instructions admonitions reproofes confutations or the like to treat of these things with all meeknesse and reverence God hath given us a commandement of purpose to restraine the taking up of his Name in vaine 2 That we strive by all meanes to live unspotted and inoffensive in life that if any perverse men did seeke occasion against us yet they might finde none and to this end striving to avoid those things distinctly which we perceive by the miserable example of others do vexe and provoke men to speake or thinke evill such as are idlenesse frowardnesse deceit conceitednesse and the like Phil. 2.15 3 That we shew forth the vertues of Christ. It is a singular meanes to stirre up others to glorifie God if they might perceive in us the sound habit of such Christian vertues as are not to be found in other sorts of men such as are humility lowlinesse contempt of the world subjection to Gods will love of the godly and the like The most of us have but the bare names of these there is not a reall demonstration of them Christian vertues set forth to the life are amiable and will compell men to conceive and speake gloriously of God and his truth 4 That we be helpfull upon all occasions to others ready to every good worke and hearty in all workes of mercy it is our good workes must make men speake well of us and our God and Religion Hitherto of the doctrine of glorifying God In the day of visitation This word Visitation is in Scripture attributed both to men and to God To men in such cases as these as first to shepheards who when they did specially survey their â—â—ocke with intent to redresse what was amisse were said to visit them Ier. 23.2 As also to such men as had the gathering of tribute when they came to exact their tribute to the great vexation of the people they were said to visit them So the word rendred Exactors Esa. 60.17 in the Originall is Visitors or Visitations Thirdly to visit was a tearme given to the Bishops Apostles in the Primitive Church that went about through the Churches to take notice of the estate of the Churches and to reform what was amisse Act. 15.36 And so the originall word here used is translated a Bishoprick Act. 1.20 agreeable to the Hebrew word used Ps. 109.8 Finally to visit is reckoned among the works of curtesie or mercy Iam. 1.27 The Hebrew word in the old Testament signifies oftentimes to muster or number up the people as 1 Chro. 21.6 But in this place visitation is not referred to men but to God Now God is said to visit not onely men but other creatures so he visited the earth graven Images the vessels of the Temple and Leviathan He visits the earth when he makes it in an especiall manner fruitfull Psal. 65.9 He visited Images when he brake them to pieces and confounded them He visited the vessels of the Temple by causing them to be brought backe again into the Temple Ier. 27.22 He visited Leviathan the divell by restraining his power and disappointing his malice Esa. 27.1 But most usually Gods visitation is spoken of in Scripture as it concerneth men And so God holdeth two sorts of visitations the one is the visitation of all men the other of some men onely The visitation called the visitation of all men concernes either life or death In respect of life God is said to visit all men in that he doth by his daily providence both give and preserve life till the appointed time so Iob 10.12 And in respect of death God keepes his visitation when he causeth men to die an ordinary death at the time thereunto
downe in him he is lowly and meeke which hee hath learned of Christ Mat. 11.29 Secondly affectionatenesse He loves the name of the Lord and to be the Lords servant Esa. 56.6 He doth good duties with good affections Thirdly contempt of the world He can deny his profit pleasure ease credit or the like He is no more worldly or eaten up with the cares of this life He doth not esteeme of earthly things as he was wont to do and shewes it in his carriage Fourthly sincerity For now he hath respect to all the Commandements of God he desires to be sanctified throughout he is not mended in many things as Herod was but is in some degree mended in all things and besides he is carefull of his waies in all places and companies he will obey absent as well as present Psal. 2.12 and there is no occasion of offence in him 1 Ioh. 2.8 He is wonderfull wary and carfull to provide that he may not be an offence to any body and withall he is not found to strive more for credit than for goodnesse or more ready to judge others than to condemne himselfe Iam. 3.17 If this description be throughly weighed it will be found to containe the most lively and essentiall things that distinguish true converts from all other men Nor may the force of any of these be weakned because many that seeme true Christians do shew the contrary to some of these for many that seeme just to men are an obomination to God and besides these things may be in the weake Christian in some weake measure though not so exactly Thus of the third doctrine Doct. 4. Wee may hence note That there is a peculiar time for the keeping of this visitation of grace All the times of mens lives are not times of visitation there is a speciall day of visitation called in Scripture The day of salvation the accepted time the due time the season of Gods grace 2 Cor. 6.2 That this point may be opened first we may consider of the acceptation of this word Day It usually notes a naturall day that is the space of foure and twenty houres Sometimes it notes the artificiall day of twelve houres from the morning to the evening so Ioh. 11.9 Sometimes it notes time generally as in such Scriptures as say In those dayes the meaning is In those times Sometimes it notes some peculiar season for the doing or suffering of some notable thing as the speciall time when God plagues wicked men is called their day Psal. 37.13 Ioâ— 18.20 So the time when Christ declared himselfe openly to be the Messias is called his day Ioh. 8.46 So it is here taken for that speciall part of our time of life wherein God is pleased to offer and bestow his grace upon us to salvation Now this cannot be the whole space of a mans life for it is evident that many men for a long time of their life have not at all beene visited of God in this visitation of grace they have fate in darknesse and in the shadow of death and this time is called night Rom. 13.13 Againe others are threatned with the utter losse of Gods favour if they observe not a season as Heb. 3.6 c. Luk. 19.41 42. Yea lome men have lived beyond this season and for not observing it were cast away Prov. 1.24 28. The very terme here used shewes it for when he saith The day of visitation he manifestly by the Metaphor of visiting proves a limitation of the time for all the yeare is not the time of visitation among men but some certaine season onely Quest. But how may we know when this season of grace is Answ. It is then when God sends the Gospel to us in the powerfull preaching of it when the light comes then comes this day when the doctrine of salvation is come then the day of salvation is come and God offers his grace then to all within the compasse of that light God keepes his visitation at all times and in all places when the Word of the Kingdome is powerfully preached the time of the continuance of the meanes is the day here meant in a generall consideration But if we looke upon particular persons in places where the means is then it is very hard precisely to measure the time when God doth visit or how long he will offer his grace to them only this is certaine that when God strikes the hearts of particular men with remorse or some speciall discerning or affections in matters of Religion and so bringeth them neere the Kingdome of God if they trifle out this time and receive this generall grace in vaine they may be cast into a reprobate mind and into incurable hardnesse of heart and so God shuts the kingdome of God against them while it is yet open to others Mat. 3.12 Esa. 6.10 compared with Mat. 13.14 15. Use. The use is for the confutation especially of the madnesse of many men that so securely procrastinate and put off the time of their repentance as if they might repent at any time never considering that the meanes of repentance may be taken utterly from them or that they may be cast into a reprobate sense or that death may suddenly prevent them or that the times are onely in Gods hand it is he that appoints and begins and ends this day of visitation at his owne pleasure yea hee doth not allow to all men in every place the like space of time for the continuance of the meanes This day lasteth in some places to some men many yeares whereas in other places the Kingdome of God is taken away from them in a short time as when the Apostles in the Acts were driven from some Cities after they had beene in some places but a yeere or two in others but a month or two in others but a day or two If men object that the theese on the Crosse did delay and yet found the visitation of grace at his last end I answer foure things First that the theese was by an unexpected death prevented of a great part of that time hee might have lived by the course of nature and therefore his example cannot patronize their resolution that thinke they may safely put over all till their last end and yet suppose they may live the full age of the life of man Secondly what can the example of one onely man helpe them seeing thousands have perished at their latter end going away without any repentance or grace Why rather do they not feare seeing so many millions of men are not visited in their later end yea at the very time the other theese repented not so that that example can shew no more than that it is possible that a man should find grace at the end it doth not shew that it is probable or usuall Thirdly they should shew the promise of grace not such men as wilfully neglect the present means and put all off to
before did signifie our sin-guiltinesse and were as an obligation and hand-writing against us Col. 2.14 Secondly they were a badge to distinguish the Jewes from all other nations Gen. 17.13 14. Thirdly they were shadowes and typicall adumbrations of Christ and his benefits Heb. 9.9 10. and 10.1 4. Fourthly they were as a Tutor or Schoole-master to instruct and keepe them under in the minority of the Church Gal. 4.1 2. Now all these uses are abolished by Christ For our condemnation is taken away by Christ and so the hand-writing is cancelled Col. 2.14 and the Gentiles and Jewes are made all one people Ephes. 2.14 15. and Christ the substance and body is come and therefore the shadowes must vanish Col. 2.17 and the heire is as it were now at age and therefore needs not Tutors and Governors Gal. 4.1 2 3. As for the freedome of Christians from the Judiciall Lawes that must bee understood with a distinction for so many of the Judiciall Lawes as did agree with the common politicall law of Nature are in force only so much of the Judiciall Law as did onely concerne the singular and particular policy of the Jewes is abolished Where the reason of the Law is universall the Law bindes all where the respect and reason of the Law is fitted onely to the condition of that people there the Law isâ—abolished Sixthly from servile feare unto which we are and were in bondage by Nature and so we are freed from the servile feares of the grave of men of death there was a spirit of bondage in us by nature wee durst not come into Gods presence and legall terrours did lye at the doore of our hearts to drive us to despaire of mercy or acceptation But when Faith came then the spirit of bondage went away and the hearts of Christians are emboldened with spirituall liberty and firme confidence taking delight in the Law of God in the inner man Rom. 8.15 Luke 1.74 And there was likewise in us by Nature a feare of the reproach and rage of men and the oppositions and scornes of the world from which Gods children are so delivered that many times they have contemned the uttermost fury of Tyrants as Daniel and his companions and the Martyrs and the Patriarchs and Moses c. and from the feare of death We were all in bondage to it all our life but now Christ hath delivered us by destroying him that had the power of death Heb. 2.14 15. This of the first point what we are forced from Now for the second what we are free to and therein are divers comfortable considerations First we are free to the favour and fellowship of God the Father and of the Sonne and of the holy Ghost 1 Ioh. 1.3 7. 1 Cor. 1.9 Ioh. 17 21. 2 Pet. 1.4 1 Ioh. 5.24 Secondly we are free to the Communion of Saints wee are fellow Citizens with the Saints we are written in the writing of the house of Israel and acknowledged as members of the Congregation of the first-borne This is an Article of our Faith Ephes. 2.20 and 3.6 and 4.4 5. Heb. 12.18 c. Thirdly we are free to all the promises of Grace those rich and precious promises we may safely imply they are ours 2 Pet. 1.4 Ephes. 3.6 Fourthly we are free of Gods chamber of Presence we may goe in when we will and aske what we will and it shall be done unto us wee are free to put up as many petitions and suits as we will wee are free to the Throne of Grace Heb. 4.16 Ephes. â— 12 and so in generall wee are free in the whole House of God even to the use of all his ordinances Ioh. 6.36 Fiftly we are free in respect of things indifferent and all things are indifferent that are neither commanded nor forbidden in the Word of God all the restraints that in the time of the old Testament lay upon any creature are now taken off so as all the creatures of God are good and lawfull All things are pure to the pure Titus 1.15 1. Tim. 4.4 Rom. 14. so are dayes meats garments c. So as now Christians may use them or omit them freely Note what I say use as well as omit For some are so singular or simple as to thinke Christian liberty doth only make reference to omit but not to use meats garments dayes or indifferent ceremonies whereas they restraine Christian liberty that forbid the use of those indifferent things as well as they that dislike the omitting only in using men must take heed as hath been shewed before of the opinion of merit worship or necessity to holinesse or salvation which is that which is condemned by the Apostles Uses The Use may be first for humiliation to wicked men for hereby is implyed that they are in great bondage and not free for howsoever it is true that every wicked man in Christian Churches is freed from that yoke of Moses lawes yet in all the rest they are in danger still and bondage They stand bound by the covenant of works to the absolute keeping of the Law because none have the benefit of the new covenant till they be in the same and so all their saylings of the perfect fulfilling of the Law are imputed to them and they are under the execration and all the curses of the Law They are iâ— bondage to the tyrannie of their owne sinnes and have the divell intrenched in strong holdes in their soules They would bee troubled to know that the divell did possesse their bodies and yet doe not consider that the divell doth certainely possesse their soules every wicked man is possessed Besides they are in bondage by these servile feares they dare not set their hearts in Gods sight It is a death to them nor dare they for Religions sake displease men and the feare of death is like a continuall death to them and for all this they are never helped till their hearts be turned to God Secondly we may hence gather the difference between the liberty of the New Testament and that in the Old In the old Testament godly men were free from the rigour and curse of the Law and from the dominion of sinne and power of the divels and from servile fearest onely in the new Testament there are these three things added 1. That the doctrine of liberty in the former things is more cleere and more generally revealed 2. That we are freed from the Mosaicall Lawes 3. That we have liberty in things indifferent A third Use may bee for instruction to teach men to trie their interest to this freedome For such men onely are made free that beleeve in Christ Ioh. 1.12 and resolve to continue in the Word Ioh. 8.31 and are weary and heavie loaden Mat. 11.29 and are throughly turned to God 2. Cor. 3.16 17. Lastly our Christian liberty may be a great comfort to our hearts if wee consider seriously the great miseries we are freed from and the great priviledges we are
with what kinde of reviling he was 〈◊〉 and that was with most hatefull 〈◊〉 as deceiving working by the Divell blasphemy sedition treason c. The Use followes Use. Was Christ reviled Then it is most manifest that the world hates goodnesse incurably if that just One cannot scape reproach and slanders then may not any godly persons promise to themselves peace that wayes Therefore carnall friends of such as suffer reproach for Religion many times say It must needs be they are faulty some way or at least are not discreet whereas this instance of our Saviour shewes that wordly-minded men will reproach such as are godly though they were never so discreet or innocent Besides this should teach us patience under such indignities and wrongs Christ was reviled and shall we be so troubled and disquieted Christ did not revile againe And the reason was partly because reviling is a sin and partly because he suffered as our surety though he had deserved no such shame and we had and therefore holds his peace not onely from reviling but many times from just apologie confessing our guiltinesse by his silence The practice of our Saviour is here reported for our learning that all Christians might hence be warned not to render reviling for reviling 1 Pet. 3.9 There are many reasons to perswade us to patience and not to render reviling for reviling First the reproaches of unreasonable men cannot take away thy innocency Secondly better men than we have beene as vilely abused Thirdly as David said God may blesse thee for their cursing and honour thee for their disgracing of thee Fourthly because we are heires of blessing and therefore such foule language as cursing and reviling should not be found in our mouthes Fiftly though thou deserve not those reproaches from men yet thou art not innocent before God Sixtly herein thou shalt be conformed to the Patterne and Image of the Lord Jesus Christ not onely in suffering wrongfully but in forbearing reviling for Conscience sake He threatned not To threaten those that wrong us is usually a blemish and a fault First because usually it ariseth of passion and desire of revenge Secondly because oftentimes it is joyned with lying when such things are threatned as for matter or degree cannot be done or are not intended to be done Thirdly because by threatning so passionately we doe injury to God to whom vengeance belongs This condemnes the usuall practice of all sorts of men that sin fearfully in the customary practice of thwarting upon all occasions of discontent and displeasure Who is he that suffers now and in his heart or words threatens not Especially how exceeding common is this sin in the most families where parents and masters can hardly tell how to speake of the faults of servants and children but it is with foolish and passionate threatning contrary to the expresse prohibition Eph. 6.9 Masters use not threatnings But all such as would have the comfort of a sound conversation and desire to carry themselves as Christ hath left us a patterne must strive to breake off this wretched habit of threatning and if they be oppressed by Superiours or wronged by the incurable faults of Inferiours they must learne of Christ to commit all to him that judgeth righteously which is the affirmative part of the manner of Christs suffering But committed himselfe to him that judgeth righteously From these words divers things may be observed Doct. 1. First that in case of wrongs from other men it is not alwaies needfull or convenient to complaine to the Magistrate for redresse Christ here commits his cause to God but complaineth not nay though he were wronged almost continually and with grievous wrongs yet we read not that ever he complained against them that did him wrong Here two things are to be enquired after First in what cases it is not fit to complaine to men Secondly in what cases it may be lawfull and fit In these cases following it is not fit to complaine to the Magistrate First where redresse of the wrongs may be had by private and peacefull courses 1 Cor. 6. Secondly where the lawes of men doe not provide punishment some wrongs are offences and yet not punishable by mens lawes Thirdly where the offence is commited of meere frailty or ignorance Fourthly where the offence is grounded upon meere surmises which in the judgement of charity ought not to be conceived 1 Cor. 13. Fiftly where the injury is lesse and the party trespassing doth acknowledge the wrong in this case the rule of Christ holds If thy brother say It repenteth me thou must forgive him Luke 17.4 Sixtly where by the suit religion will receive greater dammage by the scandall than the party suffers by the wrong as in the case of the Corinthians where a brother went to law with a brother before Judges that were Infidels Seventhly where the Magistrates have declared themselves to be enemies to justice and just men as here in the case of Christ it was boot lesse to complaine because all the Rulers were his professed enemies Contrariwise in these and such like cases following men may lawfully seek justice from men in authority First where the offence is grievous and against the lawes of God and men Secondly where the offender persists in evill-doing without repentance Thirdly where the offence is against God and Religion as well as against the party wronged Fourthly where such wrongs are usually punishable Fiftly where the party complaining is bound to complaine by his office either by charge or oath provided that the party complaining first love his enemies and secondly prosecute with continuall respect to Gods glory and thirdly use the benefit of the Law with charity and mercy without cruelty or extremity Thus of the first Doctrine Doct. 2. The malice of wicked men against the godly is so great that when they begin to oppose them though it be but in their name they will never cease opposition if they have power till they have their lives too Thus I gather from hence that our Saviour being reviled doth not only commit his cause to God but commits himselfe to God as expecting the increase of their oppositions till they have put him to death This is the reason why God indites every man that hates his brother of murther 1 Iohn 3.15 And David so often complaines of his enemies that slandred him that they also sought his life yea his soule as if they were desirous not only to kill his body but damne his soule also Doct. 3. We may here also note that God is to be conceived of according to the occasion seeing we cannot comprehend God wholly as he is we ought to raise up such conceptions in our hearts of the glory of God as may with honour answer the occasion that presently concerns us as here in the case of wrongs God is conceived as a righteous Judge in the case of death he is called the God of the spirits of all flesh in
of his that we might admire it and adore it and embrace it and in the meane time love and delight in the Lords Supper that exhibiteth the body of Christ spiritually unto us rejoycing in such meetings above the joy of all carnall people before any other things Fiftly we should therefore take heed of sinning against our bodies bâ—â— make conscience to serve God both in body and Spirit and say with David and Christ Lord a body thou hast given me for I come to doe thy will Sixtly what cursed monsters are swearers that reare the body of our Lord with their cursed oathes and rake their nailes in his wounds with their blasphemies On the tree The originall word signifies sometimes a staffe Mat. 26.47 sometimes a paire of stockes Acts 16.24 sometimes a tree growing Rev. 2.11 usually wood â— Cor. 3.12 here a Gallowes made of wood Christ bare our sins on the tree because he did in a speciall manner suffer bitter extremities on the tree which he suffered as our Suretie and for our sins for First to die on a tree was by a speciall Law of God made a curse and so is every one that hangs on a tree Gal. 3.13 Secondly he was debarred of the benefit of ordinary naturall comforts for he lived in paine three houres in the dâ—rke and had not the light of the Sunne Thirdly in that darknesse he was put to the most fearfull conflict with the Divels which at that time did with their utmost fury assault him and sight against him Col. 3.25 Fourthly he endured most grievous paines and torments of body and the effusion of his most precious bloud Fiftly he was reckoned amongst the wicked in his death and therefore hanged betweene two malefactors Esay 53.9 Sixtly he was reviled by the base multitude and mocked and derided by the chiefe Priests and Scribes Mat. 27.39 to 45. Seventhly God his Father poured out upon him the fearfull vials of his wrath in with-drawing for a time the sense of his favour Mat. 27.46 Eighthly his whole body was offered up on the tree as a Sacrifice for the sinnes of the world and the substance of all the Sacrifices in the Law Uses We have therefore cause to rejoyce in the crosse of Christ above all things for on the tree he freed us from the curses of the Law and purchased for us the blessings promised to Abraham as the father of the faithfull Gal. 3.13 14. and besides by suffering so shamefull a death he hath sanctified all sorts of wayes of inflicting death upon the godly so as now they may with comfort in a good cause or after repentance for their faults even suffer that death on a tree with joy And we should the more praise God for his favour if he suffer any of us to die of any other more easie or more honourable death And then we may againe see the hatefulnesse of sin in that God punishing our sins in the person of his owne Sonne doth not omit the very circumstances of abasement his justice exacting not onely death but that painfull and ignominious death on the tree Lastly hence we may see how little cause there is for Christians to plead merit if they think how fearfully sinne hath angred God and withall how senselesse the best of us are when wee heare reade or thinke of these sufferings of Christ they may rather see cause for ever to abhorre the doctrine of merit seeing hereby we proclaime our selves to be worthy of the very merits of Christ that can be so little affected with the thought of his sufferings Thus of the matter of Christs sufferings The effects follow and the effects in respect of us are named to be three first the death of sin secondly the life of grace thirdly the healing of our natures That we being dead to sin Men may be said to die divers wayes First in respect of nature when the Frame of nature is dissolved by the pâ—â—ting of the soule from the body Secondly in respect of God when God is departed from men with his grace and righteousnesse and favour thus wicked men are spiritually dead Eph. 2.1 and 4.17 1 Tim. 5.6 〈◊〉 in respect of the world when a man is overwhelmed with crosses 〈…〉 as are 〈◊〉 wit◠〈◊〉 in his reputation he is said to be dead and his life to be hid under 〈…〉 being despised and 〈◊〉 as 〈◊〉 mâ—n oâ—t of â—inde Col. â— 3 Esay 26.19 Fourthly in respect of sinne and so men either are dead for sin as malefactors or dead in sinne as all wicked men or dead to sinne as the godly here To take the soule from the body is the death of all men To take God from the soule is the death of all wicked men To take sinne from the soule is the death of all godly men To be dead to sinne then is to be mortified in respect of sin Sin is said to be dead either in appearance or in deed In appearance only it is dead in such as have their sins only restrained for a time eâ—â—her by Gods owne strong hand or else by themselves kept downe for certaine hypocriticall ends or else for want of occasion or temptation to stir the sinne thus sinne was dead in Paul when he was unregenerate and revived when the Law came Rom. 7.9 Sin is dead indeed in godly men but with a difference for though in this life they be wholly rid of many sins yet some corruptions are not wholly removed yet are they dead to them in the inchoation of it their sins lie a dying but in the life to come they shall be wholly and fully delivered from all sin Thus of the sense There be many Doctrines may be hence observed as Doct. 1. First it is evidently here implied that all men by nature and out of Christ are alive to sin or live to sin and in sinning they may be said to live or be alive or live to it in divers respects 1. Because all the parts of their life are full of sin sin infecteth their persons and their workes 2. Because they are in bondage to sin so as all their life they are at the command of sin they are servants of sin Rom. 6. 3. Because they account sin to be the life of their lives they could not esteeme life but for the hope of liberty and power of sinning It were a death to them to live restrained of sin as appeares when either by punishment or for other ends they are found to cease sinning 4. Because they doe not destroy sin in letting it live they are guilty of the life of sin in them because they will not use the means to subdue and mortifie sin that dwels in them but let it alone unresisted 5. Because they have most life or are most lively when they have most liberty to sin 6. Because they continue in sinne they spend not an houre but it is in sinne yea they so sinne now that they desire to spend everlasting
life in sinne Use. And so from hence by way of use men may discerne whether they live in sin or not for he that is a servant to his corruptions and esteemeth them as the happinesse of his life and resists them not and hath a desire to sin ever iâ— without doubt alive in sin and dead to righteousnesse And so contrariwise where these things cannot be found there the person is not alive to sinne Doct. 2. Hence is implied also that to live in sin is but miserable living and therefore those whom God loveth he changâ—th from that condition and maketh them die to sin Now this may be shewed out of other Scriptures briefly for 1. Sin infects a man and all he goes about it staines his very conscience and like the leprosie will pollute his clothes his flesh his house and whatsoever he toucheth almost Titus 1.15 It maketh all things impure 2. To harbour sinne is to harbour the divell too who alwayeâ— takes possession of the soule that is given over to sin so as the heart of the sinner is the Fortresse of the Divell Eph. 2. â— 2 Tim. 2.26 2 Cor. 10.5 Eph. 4.26 3. While a man lives in sin he is in danger to be crossed and 〈…〉 in every thing he doth he shall have no portion from God nor inheritance from the Almighty Iob 31.2 Good things will be restrained from him Esay 59.2 and he may finde himselfe cursed in every thing he sets his hand unto Deut. 28.16 17 18 c. his very blessings may be cursed Mal. 2.2 his very table may be a snare For certainly God will be revenged of the sinfull man that is alive in sin Nah. 1.2 3 6. 4. His soule is dead within him while he is alive Eph. 2.2 1 Tim. 5.6 And how can it be otherwise when God which is his life is departed from him and with God all spirituall blessings are gone from his soule too The end of this life is to die miserably Rom. 8.10 and 6 2â— Gal. 6. and to perish for ever with the Divell and his Angels Revel 21.8 Mat. 25.45 And in a speciall mâ—ner it is a miserable living to be lively and joviall as they call it in sin such men are worse than the generall sort of sinners For these wretched men that are so lively in sin have a most miserable heart in them a heart like an Adamant like a very stone within them are senselesse and brutish like the very beasts that perish Psal. 49. ult Besides in many of these God scourgeth sin with sin and giveth them up to such a reprobate mind that their wickednesse oftentimes exceeds the wickednesse of the wicked Ier. 5. Rom. 1.26 28. And further many times strange punishments light upon those workers of iniquity Iob 31.3 To which may be added that oftentimes such wretched creatures conclude in most wofull and hellish terrors so as they howle for vexation of spirit while Gods servants sing for joy of heart Esay 65.13 14. Rev. 6.15 16. But in generall of all that live in sin it is manifestly here implied that they have no part in Christ Christ in respect of them and as they are in their present condition died in vaine Use. The consideration whereof should awaken men from that heavie sleep in sin unto an earnest care to live righteously it should warne men every where to repent Eph. 5.14 and the rather because this very patience of God in bearing thus long with them and the mercy offered them in the Gospel will increase to greater wrath and condemnation if men will not be warned Rom. 2.4 5. 2 Thes. 1.8 9. Doct. 3. Hence also it is cleere that Gods Elect before their Calling have lived in sin as well as others Eph. 2.3 Tit. 3.3 Col. 3.6 Which is fit to be noted for divers uses For first it sets out the rich mercy of God and his free grace in election and manifestly shewes that we merit not the blessing Eph. 2.3 4 c. And secondly it should teach the godly divers duties as first not to be proud or high-minded but rather remembring what they were to make them the more humble all their dayes Secondly to despaire of no man but rather to shew all meeknesse toward all men 2 Tim. 2.25 Tit. 3.2 3. Thirdly to cleave fast unto Christ in whose only propitiation they can be saved from their sins 1 Iohn 2.1 2. God forbid we should rejoyce in any thing more than in Christ and him crucified Gal. 6.16 Lastly we should think it more than enough that we have heretofore lived in sin we should henceforth resolve to spend that little time that remaineth in a carefull obedience unto Gods will ceasing from sin 1 Pet. 4.1 2 3. Thus of the Doctrines implied in the Text. The Doctrines that may be gathered more expresly follow Doct. 1. None but mortified Christians are true Christians It is manifest thâ—t none have part in Christ but such as are dead to sin such men only doth Christ acknowledge for he is a Redeemer to none but such as turne from transgressâ—â—n in Iacob Esay 59.20 All that are in Christ are new creatures their old thiâ—gs are past and all things are new 2 Cor. 5.17 None are Christs but such as beare the similitude of his death in their dying to sin Rom. 6. Men lose their Baptisme if they be not baptized into the death of Christ. Such men as place their happinesse in worldly things are not the right seed but such onely as are borne by promise that is that received life by the promises of grace and a better life Rom. 9.8 Christ was sent to preach glad tidings to such as mourne in Sion Esay 61.1 2 3. The mourners in Jerusalem were the onely men that were marked for God Ezek. 9. Christ will have no Disciples but such as will deny themselves Luke 9. and are not fashioned according to this world Rom. 12.2 And this should teach men to have mortified Christians in greater honour and to esteeme highly of such as will not be corrupted with the excesse of the times and doe shew by a sound conversation that they are weaned from the lust after earthly things and are consesecrated to God and his service We should honour and acknowledge such above all other men in the world yea in the Church It should â—lso compell upon us a care of a mortified life and a daily resisting of sin and the Divell and striving to be made like to Christ. Finally if the count must be made by mortification there will then be but a short count upon earth For looke into Christian Churches and cast out first all open profane persons such as are drunkards fornicators swearers murderers railers against goodnesse such as serve vanity and shew it by strange apparell and such like men secondly all open idolaters and superstitious persons and such as hold damnable opinions thirdly all civill honest men such as have only the praise of men for a harmelesse
conversation in the world but have no taste of religion or conscience of zeale for Gods glory fourthly all open worldlings that minde not heavenly things and savour nothing but the things of this world and lastly all hypocrites that make a shew of mortification and yet are not mortified and then suppose how small a number will be left in every place to be reckoned in this lift of true Christians Doct. 2. Mortification is the very first step of grace and the entrance into all power of godlinesse Till our sins be soundly crucified and dead no worke of Religion that is acceptable to God can be done and therefore Iohn Baptist and Christ and the Apostles call for repentance as the first thing that opens a way into the kingdome of heaven because else sin unrepented like a prison will infect all wee doe Esay 1.13 to 16. Besides the heart of man being naturally like a stone or iron till it be softned no impression of grace can be fastned upon it and if the ground of our hearts be not well plowed up the seed of the Word cannot but be lost Ier. 4.4 The seed cast upon the high way will be picked up by the fowles of the aire and not grow or if any seed or plant of grace did grow for a while in the heart yet the weeds of sin would overgrow and choake all as is evident in seed sowne iâ— thorny ground or plants set in ground that is not digged and weeded And fâ—â—ther while the person is evill the worke will be vile and abominable An evill tree canâ—ot bring forth good fruit And therefore this shewes that such Christians as leape into the profession of Religion so easily and thinke it is no more but to give-ovâ—r ill courses and fall to the practice of good duties are deceived for if by â—ound mortification their sins past be not bewailed and they soundly humbled either their sins will after a while grow and revive againe or else the conscience of these sins will secretly throughout their lives torment them or else the Divell on a sudden may seize upon them with deâ—paire having so manifest a reason against them that they did never practise mortificâ—tion for their sins Besides lamentable experience shewes in those places where Christians are not soundly formed at first in the exercise of mortification they leade their lives in a dull course of profession and have not the experience of the life and power of Religion in themselves for the joyes of it or towards others in the practice of it The mourners in Sion and such as are broken-hearted are the most glorious and the most fruitfull Christians Is. 61.1 2 3 4. and continue in the greatest power of Religion And further it may be noted in the best of those that their separation from the love of the world is most really performed as hath appeared when in any speciall workes of men or for the help of the Church of God they are called upon to shew their zeale by their bounty in such cases one poore Macedonian would shame a hundred of those rich Corinthians 2 Cor. 8. Doct. 3. True repentance for sin doth in divers respects kill a man it strikes him dead to repent is to be a dead man not only in respect of the world which casts off a man that will not run in the excesses of the time as a dead man indeed Col. 3.3 but in respect of themselves For first by the assise a man must keep upon himselfe he will be found dead by sentence when he judgeth himselfe before the Lord he stands as a man condemned in the flesh he sentenceth himselfe to eternall death for his deserts by confessing what he meriteth 1 Pet. 4.6 Now a condemned man is reckoned for a dead man in Law Secondly repentance destroyes the senses and affections and conceits and reason that were wont to be alive in men it dissolves the very frame of the old conversation The word rendred dead signifies to undoe what was done about the life of man to unmake him as I may say so as all the old things passe away and all becomes new 2 Cor. 5.17 Rom. 6.6 1 Iohn 3.8 In the new Convert there is not left the savour sent lust or affections after sin and the sinfull profits and pleasures of the world he doth not find that inflammation or inticement he was wont to feele from evill example or the glory of the world or evill compaâ—y or the things before he most esteemed and delighted in Thus he is dead to himselfe because he denies himselfe and could be well contented to forget that ever he had beene such as he was before Thirdly in some of Gods children their repentance is performed with such griefe and sorrow as brings their life almost to the buriers as is noted Iob 33.19 20 21. Fourthly they may be said to be dead in repenting because repentance is never fully finished till their naturall death sin sticks so fast as they have daily cause of mortification in some degree and it will never be gotten wholly out till they be indeed dead men though in the mean time God accepts of their first repentance as if it were perfect This Doctrine serves effectually to discover the estate of multitudes of Christians not to be right as they That doe nothing at all about their sins That excuse their sins and hide them and favoâ—r them and cast the fault upon others Pro. 28.13 Gen. 3. Iob 20.11 12 13. That blesse themselves in their hearts when their iniquity is found worthy to be hated Psal. 36.2 That haunt with such persons as may make them sin more That say It is no profit to walke humbly before the Lord Mal. 3.14 and rather blesse the proud That hate and revile such as are mortified That are dead rather in faith and good workes and finde a deadly savour in the Word That have sense and savour onely in the things of the flesh Secondly this should teach all that mind their owne salvation to looke carefully to the truth of their mortification and not to thinke it is such a sleight and easie worke but to consider that in repenting for sinne they must never cease till they be like Christ dying for sinne and that is in the sense before given So our bearing of the similitude of Christs death in our repentance notes divers particular things in our repentance as 1. That our sorrowes be voluntary not inforced he gave his life it was not taken from him we must not tarry till the Divell fire us with the terrors of despaire 2. That we be pained at the very heart for our sins so was Christ it must be a hearty griefe 3. That wee shew forth the fruits of our repentance so hee suffered openly 4. That he suffered by degrees and ceased not till he died so must we by degrees resist sin and never cease untill it be quite abolished Hence also we may know whether we have truely
repented It is a signe of true mortification when 1. A man hath seriously condemned himselfe before God for his sin 2. When he feeles the wonted violence of affections after sinne and the world to be deaded and his heart growne dull and out of taste in matters of sin and the world He is crucified that hath his lusts and affections crucified Gal. 5.24 3. That he is weary of life is selfe by reason of the remainders of sin in his flesh Rom. 7. 4. That hath felt as sensible sorrowes for his sinnes as he was wont to doe for his crosses sorrowes I say that are voluntary and for sinne as it is sinne Doâ—t 4. The Passion of Christ is the best medicine to kill sin in us he died that we might die to sin There is a vertue in the death of Christ to kill sin Rom. 6. Now the death of Christ may be said to kill sin First in respect of the guilt of sin Christ in his death paid all that was needfull for satisfaction and â—o destroyed the imputation of it and stilled the clamour of it It cannot cry against us in heaven because God is fully satisfied and the bond discharged and cancelled the plea of our sins died in the Passion of Christ. Secondly in respect of the hatefulnesse of it or the demonstration of the hatefulnesse of it The Passion of Christ gives all men occasion to see how unworthy sin is to live that made him die when it was only imputed to him and not done by him Thirdly in respect of the power of it in us actually There is a secret vertue in the wounds of Christ to wound sin and in the death of Christ to kill sinne and therefore the Scripture speakes not only of the merit but of the vertue of his death Rom. 6. Phil. 3. which vertue is secretly derived unto the penitent sinner by the ordinances of Christ his Word Prayer and Sacraments Uses The Use should be for triall men may know whether as yet they have any part in the death of Christ by inquiring whether they be dead in their sins First they have no interest in the merit of his death that have not experience of the vertue of his death in killing their corruptions Secondly for instruction When godly men find any corruption begin to be too strong for them they must flye to Christ for this medicine and then there is no sin so strong in them but by constant prayer to Christ for the vertue of his death will be subdued if they pray in faith Prayer gets the medicine and faith applies it to the disease Doct. 5. True mortification doth not encounter one sin only but sins in the plurall number and indefinitely It notes that in true repeâ—tance there is a respect had to amendment of all sins To amend only one or two faults is not true repentance for he that is truely dead is dead to sins there is no sin but the true Convert desires and endeavours to be rid of it so far as hee knowes it to be a sin Herâ—d did mend in some things but yet was not sound because in one sin he minded no repentance And this point doth give an infallible rule of triall of mens estates in Christ for no wicked man on earth doth so much as in true desire forsake all sin There be some corruptions he knowes that he would upon no conditions part with To desire and endeavour to be rid of all sins is an infallible mark of a child of God Doct. 6. Mortification makes a man dead only to sins it doth not make him of a dead and lumpish disposition in doing good duties Heb. 9.14 nor doth it require that it should destroy his nature or naturall temper or the parts of his body but his sin only nor doth it kill his contentment in the creatures of God and the use of lawfull things nor doth it destroy his liberty in lawfull delights and recreations it kils his sin only Might live unto righteousnesse These words containe the second effect of Christs death and passion viz. the raising of us unto a righteous life his death makes us live and live righteously Divers Doctrines may be hence observed Doct. 1. First that men truely mortified shall live happily These dead men will live there is no danger in great sorrow and the other workes of mortification It kils sin but the soule lives by that meanes He is sure to live that is dead to his sins Rom. 8.13 Esay 26.19 1 Pet. 4.6 Ezek. 18. Hos. 14.2 The reasons are first because God hath promised comfort to such as mourne for sin Mat. 5.4 Pro. 14.10 Secondly Christ hath a speciall charge given him to looke to those mourners that they miscarry not Esay 61.1 2 3. Thirdly they are freed from eternall death they cannot be condemned 1 Cor. 11.31 32. Iob 33.27 28. Fourthly because the fruit of the lips is peace to these they are ever after interessed in the comforts of the Word Esay 57. 15 18. Fiftly the nature of godly sorrow is only to tend to repentance it is worldly sorrow that tends to death 2 Cor. 7.10 Sixtly they that are conformed to the similitude of Christs death by mortification shall be conformed to Christs life by the resurrection from the dead Rom. 6.5 8 11. Uses The Use may be first for confutation of such as think that mortification is a way full of danger and makes many men come to great extremities whereas they may here see there is no danger in it Hellish terrours and despaire and some kinde of diseases may make strange effects in some men but never was any hurt by godly sorrow for sin if we will beleeve the Scriptures and therefore it should incourage men to fall to worke soundly about searching their wayes and confessing their sins and judging themselves in secret for their sinnes Iames 4.7 2 Cor. 7.10 11. But here men must looke to some few rules First that they see the warrant of the course in the Word and know the places that require these duties that they lay up such promises made to the duties of mortification as may uphold their hearts in the practice of them Thirdly that they refuse not consolation but when they have found true humiliation for their sins and comfort from God in his ordinances that they turne their sorrow into joy and their prayers into thanksgiving and spend their dayes alwayes rejoycing in the Lord. Doct. 2. It is not enough to die to sinne unlesse wee also live to righteousnesse it is not enough to forsake our sinnes but wee must spend our dayes in good workes we are so charged to cease to doe evill as withall we are charged to learne to doe well Esay 1.16 we must bring forth fruits worthy amendment of life as well as confesse our sinnes Matth. 3.8 A man will cut downe his fig-tree for want of good fruit though it beare no ill fruit Luke 13.6 It will not please any
husbandman that his land beare no thornes not briers not weeds if it beare him not good graine It is not enough for a servant that he do his Master no hurt but he must â—ee to it that he do his Masters worke For first obedience and good fruits are required at our hands in the Law of God besides the prohibition of sinne Secondly Christ dyed to this end that we might live righteously as well as die to sinne Thirdly because all the gifts of the Spirit bestowed on us in our regeneration are given to profit withall not to lay them up in a napkin 1 Cor. 12. Fourthly because we shall be judged at the last day according to our works Rom. 2.6 Use. And therefore this shewes the dangerous folly of such carnall people as think if they come to Church and live civilly and doe nobody no wrong they are out of all question in a right course And besides it should awake carelesse and sluggish Christians to look to their gifts and remember what accounts they will give to God for their unprofitablenesse and unfruitfulnesse 2 Pet. 1.8 Doct. 3. It is from hence evident that the only living is to live righteously He is worthy to be sayd to live that lives to righteousnesse a religious life is the best life And these are the reasons First because it is the most honorable life For to live to righteousnesse makes a man highly in the favour of God Psa. 11.7 Prov. 15.9 and it shewes that a man is borne of God 1 Ioh. 2.29 and besides it helps a man to the best and most blessed memoriall Prov. 10.7 and the fruits of righteousnesse are the best means of glorifying God Phil. 1.11 And therefore Salomon sayd well that the righteous is more excellent than his neighbour Pro. 12.26 And David saith They are the only excellent Ones Ps. 16. whereas every wicked man is lothsome and a sinfull life is a shamefull life Prov. 1â— 5 c. 14.34 Secondly because it is the most profitable life and the most gainfull for blessings are upon the head of the righteous Pro. 10.6 The wicked worketh a deceitâ—ull work but to him that â—oweth righteousnes shall be a sure reward Pro. 11.18 And righteousnesse is both the best riches and the most durable Pro. 8.18 19 20. And it hath the promise of this life as well as the life to come 1 Tim. 6. Iob 8 6. And the profit of righteousnesse will help a man when he is to die when the treasures of the wicked will profit nothing Pro. 10.2 Yea a good man lacketh not an inheritance for his childrens children and the wealth of the sinner is many times layd up for the juit Thi rely because it is the safest and quietest life Hee that walketh uprightly walketh surely Prov. 10.19 and the fruit of righteousnesse is peace Iam. 3.18 For Gods promise is that no evill shall happen to the just whereas the wicked shall be filled with mischiefe Pro. 12.21 And Gods blessing makes them rich and he mingles no sorrow with it Pro. 10.21 and 15.6 And righteousnesse is reckoned as an impenetrable aâ—mour 2 Cor. â— 7 And God doth marke every one that doth righteousnesse and solaceth his heart Esay 64.5 And the very doing of good is sweetnesse to the â—ouâ—e Pro. 13.19 And whereas there is no peace to the wicked the righteous is at peace with God with Angels with the creatures and with all godly men Fourthly because it is the most durable life for the feare of the Lord prolongeth the dayes but the yeeres of the wicked shall be shortned Pro. 10. 27.30 The way of righteousnesse is life and in the path-way thereof is no death Pro. 12.28 As a whirl-winde so is the wicked seene no more but the righteous is an everlasting foundation Prov. 10.25 Fiftly because it is a life that ends the best of all mens lives for the wicked is driven away in his wickednesse but the righteous hath hope in his death and great hope too having the promises of a better life and so much glory as the eye of mortall man never saw nor eare of man heard nor came into the heart of a naturall man Pro. 14.32 1 Tim. 6. 1 Cor. 2.9 Sixtly because righteousnesse is more proper to the soule What is riches or honour or any outward thing to the soule of man or what shall it profit a man to provide the whole world to be his estate if hee provide not grace for his soule Riches profit but the outward estates of a man whereas righteousnesse profits the man himselfe And therefore Adams losse was greater in losing his innocency than in losing of Paradise What can it profit a man to have all other things good about him if he be not good himselfe Use. The Use should be first for triall Men should throughly search themselves whether they be indeed righteous men and the more carefully should they search because the most righteous on earth have their many ignorances and frailties There is no man but sinneth daily and in many things And besides a man may attaine to some kinde of righteousnesse and yet not enter into the Kingdome of heaven as there is a generation that are pure in their owne eyes and yet are not cleansed from their sins And the Pharisees had a righteousnesse that had many praises they gave almes and fasted and prayed long prayers and did that which was warrantable in respect of the Law outwardly and yet if our righteousnesse exceed not the righteousnesse of the Scribes and Pharisees we cannot enter into the Kingdome of heaven Quest. But how may a man know all his infirmities notwithstanding he be truely righteous and have such a righteousnesse as doth exceed the righteousnesse of the Scribes and Pharisees Ans. For answer hereunto I will cast the signes of a righteous man into two rankes First such as describe him in himselfe secondly such as describe him in the difference from Pharisaicall righteousnesse The signes that describe him in himselfe either appeare upon him in his infancy or in his ripe age In the very infancy of the just man even when God first changeth his heart and cleanseth him and raiseth him up to live righteously there be divers things by which he may discerne the truth of his sanctification as First by the dissolving of the stoninesse of his heart When God comes effectually to cleanse a man he takes away the stony heart out of the body and gives him a heart of flesh he may feele his heart melt within him especially when he stands before the Lord when the Lord is fashioning of him for himselfe by his Ordinances Ezek. 36.25 26. He hath a new heart that hath not a stony heart Secondly by the rising of the day-starre in his heart The Father of lights when he renueth the heart of a man causeth a sudden and heavenly light as it were a starre to shine in the understanding by vertue of which men see more into
hearts break that is they let the doctrine runne out and never thinke of it when they are gotten out of the Church Heb. 2.1 Or else they have resisted the light of the truth so long that God hath now delivered them over to a spirit of slumber lest they should convert and he should heal them Mat. 13.15 16. Isa. 6.10 Secondly in some the world is the cause of it For either they are entangled with the examples of the multitude especially of the wise Ones and great Ones of the world 1 Cor. 1.26 27 28. Or else they are affrighted with the evill reports with which the good way of God is disgraced in the world Act. 28.22 Or else they are insnared with respect of their carnall friends they are loth to displease father or mother or sisters or brothers or any they have great hopes from or dependance upon Mat. 10.35 37. 1 Pet. 4.2 Or else they have so much businesse to doe and so many cares about their worldly affaires they cannot be at leisure â—o long as to thiâ—ke they cannot bring their lives into order Mat. 13.22 Luke 17. Or else they live at hearts-ease and prosper in their estate and so desire not to alter their course of life and so their prosperity destroyes them Prâ— 1.32 Thirdly in some men the cause is the lust after some particular wickednesse of life in which they live either secretly or openly which sinne is the very Idol of their hearts and hinders a good resolution Fourthly in some the cause is conceitednesse they are pure in their owne cicâ— and yet are not cleansed they rest in the outward profession of religion and the feare of godlinesse and regard not the sound power of it in their lives Lastly in all unregenerate men there are three causes why they are not perswaded to a religious life First the one is the forgetfulnes of their death therefore their filthinesse is still in their skirts because they remember not their latter end Lam. 1.9 Secondly the other is that they are dead in sin What should hinder the conversion of multitudes at once but that we preach to congregations of dead men Thirdly the divell workes effectually in all the children of disobedience striving to hide the Gospel from them and the glory of a righteous life that so they might perish 1 Cor. 4.4 And thus of the second Use. Use 3. Thirdly such as consent to obey and feele themselves raised from death to life and are now desirous to spend their daies in a religious and righteous course of life must observe all such rules as may further them and establish them in an orderly and fruitfull conversation Hee that would live in righteousnesse must thinke on these directions following as the very gates of righteousnesse First he must give over all needlesse conversation with vaine persons and profane men hee must shunne their company as he would such as have the plague running upon them hee must not come neere them as is urged Pro. 14.15 For what fellowship can bee between righteousnesse and unrighteousnesse 2 Cor. 6.14 Depart from me ye evill doers saith David for I will keep the commandements of my God Psal. 119.115 Secondly he must redeeme time he must buy time from his worldly occasions and settle such an order in his worldly estate or outward estate that he may provide to serve the Lord without distraction abstayning from all things that may intangle him or interrupt him Eph. 5.16 1 Cor. 7.29 35. and 9.28 2 Tim. 2.4 He must provide to him time for Gods service and for commerce and fellowship with the godly and for works of mercy Thirdly he must be wise for himselfe that is he must in all the meanes hee useth for or in religion especially apply what hee can for his owne use and study himselfe and to understand his owne way and provide whatsoever he doe for his justification and sanctification and finall salvation Prâ— 9. 12. and 14.8 And to this end he must meddle with his owne businesse and take heed of being a busie-body in other mens matters so much as in his thoughts 1 Thes. 4.11 12. And he must also avoid vaine janglings and doubtfull disputations in religion and quarrels that tend not to his edification but to shew wit or science Tit. 3.9.1 Tim. 6.20.2 Tim. 2.23 And he must keep his eye straight upon the mark to proceed directly and distinctly in building himselfe up in knowledge and grace not losing his time or going about but keeping a straight path to supply what he wants and grow in what he hath Pro 4.25 Ier. 31.32 Hee must take heed of uncertaine running but bee sure to take accounts of himselfe for all his courses to see that hee goe very straight towards the mark and finally hee must not respect company to goe the pase of other men but run as if hee alone were to obtaine striving to excell 1 Cor. 9.24 and 14 12. Fourthly he must esteeme the Word above all treasures Psal. 119.72 Mat. 1â— and take hold of the instruction thereof as that must bee the very life of his life Pro. 4 1â— For by the Word doth God sanctifie us and make us righteous Ioh. 17. And he must order his whole course of life so as that he may see the meanes of all his actions from the Word he must live by the rules of Scripture that will live righteously Gal. 6.16 Now that he may doe thus he must looke to divers things First that he place no confidence in the flesh neither trusting upon his owne wit nor carnall reason nor gifts nor yet yeelding himselfe to be a servant to any mans humour or opinions or example or commandement Secondly he must provide to live so as he suffer not a famine of the powerfull preaching of the Word hee must labour for the meat that perisheth not Ioh. 6.27 and so exercise himselfe in the Word morning and evening that the Word may dwell plenteously in him Psal. 1.2 Col. 3.16 Thirdly he must take heed of adding any more sinnes or duties than are discovered in the Word and of detracting from any thing that is forbidden or required there Psal. 30.6 detesting conceitednesse and singularity having his conversation in all meeknesse of wisedome Iam. 3.13 Fiftly he must daily lift up his heart to God to seeke a way of him whose glory it is to teach to profit and who giveth his Spirit to lead men in the paths of righteousnesse Psal. 23. Esay 48.17 Sixtly he must remember the Sabbath day to sanctifie it For this will be both the meanes and the signes of his sanctification and true righteousnesse It is the market day for the soule Esay 58.13 14. Exod. 31.13 c. Seventhly he must haste to the comming of Christ hee must dispatch his worke as fast as he can and to this end he must cast about to finde out waies of well-doing and when he hath any projects or opportunities of well-doing he must not
delay but with heart and readinesse finish his worke This is to seeke righteousnesse and to haste to it Esay 16.5 Amos 5.14 Thus he must observe to doe as the phrase was Deut. 5.22 Eighthly it will be a great helpe unto him if he get into the way of good men and walke with the wise sorting himselfe with discreet and sincere Christians Pro. 2.20 Ninthly he must keep his heart with all diligence for thereout commeth life He must carefully resist the beginnings of sinne within and avoid those secret and spirituall dalliances of the soule with inward corruptions and temptations and withall take heed of secret hypocrisie in suffering his heart to be absent when God is to be served Pro. 4.23 For thereby hee may lose what he worketh if his spirit be not without that guile Tenthly all that know the happinesse of a righteous life should strive to amend those defects which are found even in the better sort of people that so their life at length may answer to the end of Christs death and therefore wee should examine our selves throughly The defects and faylings found in the lives of righteous men may be referred to two heads First for either they faile in the parts of righteousnesse Secondly or in the manner of well-doing In the parts of righteousnesse there are great failings whether we respect the first or second table I will briefely touch the principall defects which are observed and complained of in Christians in both tables In the first table men faile either in the knowledge of God or in the affections to God or in the service to God First for knowledge how little do many men know of Gods praises and glory that might be knowne and how farre are many from a right conâ—eit of God when they come to thinke of him or to worship him Secondly in the most there is a great want in the exercise both of the fear of God and trust in God men have not such awfull thoughts of God as they should have nor doe they tremble so as they should at his judgements that are in the world Psal. 4.4 Heb. 2. ult Dan. 6.26 And for the trust in God men are specially faulty that they doe not commit their waies daily to God for assistance and successe in all estates resting upon him alone as they ought to doe Thirdly joying and delighting our selves in God is hardly found in any and yet no wife should take such continuall delight in her husband to solace her selfe with him as a Christian ought to doe with God Psal. 37.4 and 68.3 4. Phil. 4.4 Fourthly in the service of God there are divers defects as 1. Some neglect the private reading of the Scriptures who ought to exercise themselves therein day and night Psal. 1.2 2. In prayer some have not the gift of prayer nor seeke it and prayer for others is extremely neglected contrary to Gods expresse commandement that enjoynes us to pray one for another in many Scriptures 3. Praising of God in our discourses as becommeth his great glory in his workes where is this found and yet required at our hands and at the hands of all people and that which we should doe with a whole heart and while we live Psal. 96.6 7 8. and 63.4 and 9.1 and 67.2 4. Where is that walking with God required in Scripture Who doth alwayes set the Lord before him Where are those soliloquies betweene the soule and God Are not many content to goe weekely and monthly without speaking to God And thus of the defects concerning the first table In the second table divers things may be noted as were defective in the parts of righteousnesse as First there is a generall defect of mercy men doe exceedingly faile in that liberality to the distressed and poore servants The bowels of mercy are every-where shut up either altogether or in the neglect of many degrees and duties of mercy Secondly in many Christians there is a fearfull want of meekenesse they being guilty of daily sins of passions and worldly vexations and that many times with a kind of wilfulnesse against knowledge and conscience Thirdly the carâ—â— of life and worldlinesse doe strive and blemish the conversation of many and discover a strange defect of that contempt of the world should be in them Fourthly domesticall disorders doe even cry to heaven against many husbands for want of love and of most wives for want of obedience and of servants for want of diligence and faithfulnesse in their places And thus men faile in the parts of righteousnesse In the manner of well-doing many things are wanting first both in the generall well-doing of good duties secondly and in speciall affection to God thirdly and in the manner of Gods service In generall First zeale of good workes is exceeding defective in the most Tit. 3.14 Men shew not that willingnesse and fervency of affection should be shewed in all parts of righteousnesse men doe not lift up their hearts in Gods waies Gods commandements are usually grievous and tedious Secondly there ought to be a holy feare in the practice of their good duties 1 Pet. 3.2 which is uâ—ually wanting men doe so much trust upon themselves and doe duties with such boldnesse and neglect of their wayes whereas they should feare alwayes Pro. 28.14 Oh that meeknesse of wisedome required Iames 3.9 where is it to be found Thirdly men are not circumspect to make conscience even of the least duties as they ought and to observe to doe them even to watch for the opportunity of well-doing and to looke to the meanes of the performance of every duty and to abstaine from the very appearance of evill and to be discreet in looking to the circumstances of time place persons c. Eph. 5.15 Deut. 5.32 Fourthly there is great want of moderation in Christians for either they are just over-much in conceiving too highly of themselves for what they doe or else they are wicked over-much in thinking too vilely of their workes Eccles. 7. Fiftly men are strangely negligent in the growth of grace and knowledge men stand still and doe not prosper and strive to increase in every good gift as they ought 2 Pet. 3.18 Many graces are not strengthened and many workes are not finished Secondly in mens affections to God how are men defective Where is he that loves the Lord with all his heart and all his might and all his soule Deut. 30.6 and 6.3 Thirdly in Gods worship these things are in many wanting 1. Reverence and that holy feare which should be shewed when we appeare before the Lord Heb. 12.28 2. Men usually forget to doe all worship in the Name of Christ Colos. 3.17 3. The care of praising of God that is of looking to Gods acceptation in all service is much forgotten Heb. 12.28 4. The desire of unity and consent in judgement among our selves when we worship God is miserably neglected and rejected by divers wilfull Christians Zeph.
3.9 Phil. 2.2 3. 5. Men miserably neglect thankfulnesse to God for the good they receive daily from his mercies Col. 3.17 6. Many faile publikely and shamefully in want of care to come time enough to Gods service Zech. 8.21 Esay 60.8 In these things Christians should be admonished to mind their wayes and their workes and to strive to walke as becommeth the Gospel and the death of Christ that they may hold fast the light of the truth and shew out better the glory of a Christian life And thus of living to righteousnesse Now followes the third forme of speech By whose stripes we are healed The healing of our sicknesses is reckoned as another fruit of the Passion of Christ or else it is the same with the former exprest in other words These words then are borrowed from the Prophet Esay ch 53.5 who doth chiefely understand the spirituall healing of our soules of our sins as the coherence shewes in the Prophet but yet the Evangelist saith Mat. 8.17 and understands of the healing of our bodies also And therefore I consider of the death of Christ both in respect of soule and body And first as this healing is referred to the soule divers Doctrines may be observed Doct. 1. The soules of all men are diseased by nature even the very soules of the Elect are so till they be healed by Christ. The soule is diseased divers wayes especially by sorrowes and sins it is the disease by sin is here meant Quest. It would be inquired how the soule comes to be sick of these diseases and why sin is called sicknesse in the soule Ans. This spirituall sicknesse comes into the soule by propagation Adam hath infected all his posterity and every man hath increased the diseases of his nature by his owne wilfull transgressions Now sin is called sicknesse because it doth worke that upon the soule which sicknesse doth upon the body for sin hath weakned the strength of the soule in all the faculties of it which all men may discerne and observe in themselves by nature Besides it causeth spottednesse and deformity in the soule as sicknesse doth in the body and therefore sin was likened to the leprosie in the Law Further it often causeth pain and torment in the soule as wounds and diseases do in the body for there is no peace to the wicked especially when God fighteth against them with his terrours Besides it will cause the death of the soule as sicknesse will of the body if it be not helped and so men are said to be dead in sins Use. The Use may be to shew the fearfull negligence of worlds of people that are exceeding carefull to help their bodies to health but never think of the poore soule that lieth lamentably full of diseases And withall it shewes that all wicked men are men of ill natures because their dispositions are all diseased though there be degrees of ill nature or of this evill in men natures as there is difference of sicknesses in mens bodies And godly men should be compassionate when they see the grievous diseases in the natures and lives of other men remembering that they also were by nature subject to the same diseases as well as they Doct. 2. The diseases in the soules of men by nature are very grievous which is here also implied in that God was faine to send his owne Son to help and heale us Now that the diseases of mens soules are so grievous may appeare many wayes First because such a multitude of men are infected not some one person in the whole world in the body of mankind not on some part but from the crowne of the head to the soale of the foot all full of sores and diseases There is no man that sinneth not and so no man that is not sick and that is the reason why men feare the pestilence because it makes so many sicke Secondly because the soule of man by nature is sicke of a multitude of diseases at once for even sin is a sicknesse and so our sicknesses are innumerable because our sins are so And hence it is that in Scripture so many metaphors are used to expresse the sicknesse of the soule as leprosie wounds plagues poyson gall c. Thirdly because the disease lieth in the soule it selfe Of diseases those are most mortall that get into the spirits and doe most enfeeble man how much more when it is in the soule Fourthly because in respect of our selves our sins or our diseases are incurable we can give our selves no remedy that can help us Ier. 30. Fiftly because in the Colledge of spirituall Physicians there is scarce one of a thousand that can help the poore soule out of these diseases Iob 33. Sixtly because there be but certaine seasons onely in which men can be healed as it was with the lame man at the poole of Bethesda and if men misse these seasons they are in danger to dye of these sicknesses There be seasons of grace and dayes of salvation and men must not harden their hearts while it is called To day Use. The Use should be to awaken wicked men to a serious consideration of their danger and at length to thinke of helpe for their soules being thus diseased as they would doe for their bodies if they were desperately sicke Ob. We feele no such diseases in our soules Sol. First wicked men have a kinde of spirituall lethargie upon them and so are in grievous danger but by reason of their spirituall sleepinesse they feele it not Secondly though they feele not their diseases now they shall doe hereafter and then thinke what a paine it will be unto them when God awakens them whether they will or no. It may be it will be in this life as it was with Cain and Iudas and then a wounded spirit will ake so who can beare it Thirdly the matter is not altogether so easie with wicked men as they pretend fâ—r they doe feele so much as may shew they are very sicke Sometimes they feele their consciences galling and paining them at the very heart for the time and what are the passions and perturbations of their soules but as so many fits ofâ—a Feaver And that they are grievously sicke may appeare by the want of their spirituall senses they can hardly see or heare any thing Besides they may know they are sicke by the potions of afflictions which God gives them who doth nothing in vaine Doct. 3. That in Christ the diseases of our soules may be healed Esay 53.5 Mal. 4.2 Luke 4.18 He is a sure Physician for our soules God hath undertaken it that he will cure and heale us he challengeth it as a glory to himselfe which he executes by Christ Iob 5.17 18. Deut. 32.39 Now in as much as our diseases may be healed by Christ and that he is our Physician appointed by God we may gather many arguments of great comfort even from hence that he is the Physician First because
creature Here while we are present with the bodie and the blessings of life we are absent from the Lord the infinite life of our lives but there we shall enjoy him as fully as our hearts can desire 2 Cor. 5.8 Here we want our crowne whatsoever else we enjoy but there our honour and glory and majestie shall be so great as if all the Kings of the earth did bring their glory to one man it would not equall what every one shall have there 2 Tim. 4.8 Rev. 2.24 3.21 we shall reigne in life Rom. 5. And this Crowne is the more glorious because it shall not consist of some precious thing without us but of royall excellency with which our soules and bodies shall shine as the Sun in the firmament our very bodies in qualitie being altered to such an expression of majestie and beautie and Angelicall excellencie as now exceeds all mortall language being rather like spirits than earthly bodies And for the measure now we have but little tastes of joy and if these tastes be unspeakable and glorious what are those rivers of joy at Gods right hand Psal. 16. ult And for continuance they are for evermore as the Psalmist there speakes whereas now they are gone from us like lightning in an instant and our lives are afterward assaulted almost continually with causes or occasion of sorrow so as the world in the best place is but like a vale of teares but there shall be no sorrow no death no crying nor paine but God shall wipe away all teares from our eyes for ever Rev. 21.4 6. Thus of the differences of life on earth and life in heaven What men must doe that they may enter into life followes And about this point our Saviour tells us two things before hand First that the way to life is a narrow way and the gate is exceeding strait men may be mis-led by a thousand by-wayes and the worke to be done is a very hard worke Secondly that there are but few that finde the right way yea but few amongst those that seeke it and seeme desirous to know what they should doe for either they understand not the directions when they are given or by taking time to thinke of them they forget them or else when they have the answer they goe their waies like the young man in the Gospel and are sorrie the conditions be so hard and so give over all further care and rest in the estate they were in before And therefore we had need to attend the more carefully and resolve to doe whatsoever God requires of us whatsoever it cost us and not be troubled at the difficulty of the worke considering the excellency of eternall life and the many helps we have to further the worke Of which afterwards This then is the question What should a man or woman doe that he might be sure to enter into life Answ. 1. Thou must lay the foundation of all in Jesus Christ thou must disclaime all trust in any thing in heaven or earth in thy selfe or thy owne workes or any other creature and relie upon the merits of Jesus Christ as the onely meanes of pacifying Gods anger or procuring eternall life Acts 4.12 Iohn 3.16 and thou must inwardly lay up Christ in thy heart so as spiritually ever to eat his flesh and drinke his bloud by applying all he hath done or suffered for thee in particular Iohn 6.53 1 Iohn 5.12 2. Thou must pray hard to the God of life Psal. 42.8 and with great importunity beseech him to give thee the spirit of life that is Jesus Christ and with the more encouragement because he hath promised to give even his holy Spirit to them that aske him Luke 11.13 3. There will be no life in the soule if thou dost not repent thee of thy sins Acts 11.18 And this is the harder worke because first to confesse thy sins will not serve turne unlesse thou forsake them and overcome them Rev. 2.7 so as the power of them be mastered and thou doe from thy heart desire and resolve to leave them If thy lusts passions disorders of life in drunkennesse swearing sinnes of deceit or the like be not mended thou canst not live this life 1 Cor. 6.9 Gal. 5.22 23. At the best without an apparent victorie there will be little comfort in life Secondly in turning thou must turne from all thy transgressions so as thou be sure thou leave no sin thou knowest but thou wilt endevour to judge thy selfe for it and strive to forsake it Thy heart must be turned from it Ezek. 18.21 Yea if some of thy sinnes for profit or pleasure be to thee like thy right eye or right hand thou must cut them off or pull them out or else thou canst never enter into life Mat. 18.8 9. As in the case of rich men the way of life is compared to the eye of a needle and their hearts to a great cable now there is no way for thee to enter into life but by untwisting the great cable till it be made like small threeds which is done by great humiliation Iames 1.10 And withall thy heart must continue affraid in the least thing to offeâ—d God This feare of the Lord is required to the very beginning of this life Pro. 14.27 4. Thou must deny thy selfe extremely in outward things thou must look for persecution yea and perhaps be put to it to forsake father and mother house and lands wife and children yea and life it selfe so as to hate and lose this naturall life in comparison of the gaining of eternall life Marke 10.30 Iohn 12.25 5. Thou must be tied to walke in a strict course of life all thy dayes resolving to walke in the way of righteousnesse and let the word of God be the rule of allâ—thy actions and by patient continuance in well-doing to seeke encrease of happinesse and holinesse for life is only in the way of righteousnesse Pro. 12.28 Rom. 2.7 8. Ezek. 33.15 16. Now though this worke be very hard yet thou hast many helps if thy heart be right and willing to obey for 1. God will give thee his holy Spirit to worke all thy worke for thee and to cause thee to walke in his statutes and keepe his judgements and to doe them and will mortifie the deeds of the flesh and teach thee in all truth and comfort and support thee and make thy workes acceptable to God as hath beene shewed before 2. Thou hast the help of spirituall armour that is mighty through God to cast downe strong holds 2 Cor. 10.3 4. thou wilt find a strong supply from every ordinance of God the Word and Prayer and Sacraments all sâ—rve to help against the difficultie of this worke and so will the societie of the godly as was shewed before 3. Thou wilt have the benefit of Christs prayers and intercession for thee in heaven Iohn 17.15 which is of unspeakable force and power to helpe thee 4. The greatnesse of
the reward should pluck up thy heart against all the hardship of godlinesse for 1. God will grant thee pardon of all thy sins Acts 2.39 2. Thou shalt have fellowship with God himselfe and he will shew thee so much when thou seekest to him in his ordinances 1 Iohn 1.7 3. Thou hast most precious promises recorded every where in the sacred volume of Gods booke 2 Pet. 1.4 4. Who would not be stirred up with the contemplation of that glorioâ—s inheritance is reserved for us in heaven that incorruptible crown should make any body willing to abstaine from all things and to run with all violence in the race set before us 1 Pet. 1.3 1 Cor. 9.24 25 26 27. Only let me conclude this point with an earnest exhortation to all Christians that would have comfort of life to apply themselves to get all possible knowledge they can in the Scriptures for that knowledge is a tree of life Pro. 3.18 16.22 and those sacred knowledges they must not let goe but take fast hold on them Pro. 4.13 They must attend incline their eares and not let them depart from betweene their eyes and be sure to keep them in the middest of their hearts Pro. 4.21 20 22. Marke every one of those words to doe it and consider that it is not the having of the Bibles or Sermons or the reading or hearing but the knowledge we get into our hearts nor is it any knowledge but wisdome or the wise knowledge of the Scriptures and our knowledge is then wise when it is an understanding of our owne waies and wee are wise for our selves when we studie profitable things and when we sow those seeds of truth in daily practice and when wee practice with discretion looking to the circumstances of every dutie not to draw upon our selves incumbrances by our owne rashnesse or indiscretion And lastly when with all knowledge we joyne lowlinesse of minde and meeknesse that meeknesse that is called meekenesse of wisdome by Saint Iames. Thus of the meanes to attaine life the signes follow There are divers waies to trie our selves whether eternall life bee begun in us as 1. By the savouring of those things that are immortall Our mortall life relisheth nothing but what is transitory and eternall life finds happinesse in nothing but what is eternall or tends to it Thus a man that is endued with this life esteemes with sense grace above riches spirituall treasures above all earthly In particular the desire after the Word of God is a signe that we are at least new borne babes in Gods kingdome if so be wee desire it with a kind of naturall affection as the child doth the breast and constantly and as the word is sincere and with an unfained desire to grow in grace and goodnesse by the power of the Word Rom. 8.5 1 Pet. 2. Iohn 6.27 2. By our knowledge of God in Christ as hath beene shewed before when it is such a knowledge as workes not onely admiration but also sound transformation of our hearts and lives 3. There is a kind of sorrow that the Apostle faith is to salvation 2. Cor. 10.7 and that is such a sorrow as is voluntary and secret for our sinnes and for all sorts of sinnes Rom. 7. Esa. 6.5 Esa. 1.16 and as they are sinnes and not for other respects and such a sorrow as quieteth the heart and leaveth a vehement desire of reformation and is most stirred by the sense of Gods goodnesse Hos. 3.5 Esa. 1.16 and is found in prosperity as well as adversitie 4. By our love to God for if the light of life be in us and that we are truly acquainted with God as our God in Christ the heart hath seene that that will make it in love with God for ever and shew it by his estimation of Gods loving kindnesse and all the signes of it above all things in life Psal. 63.2 11. and by longing after the comming of Christ 2. Tim. 4.8 and by grieving for Gods absence Cant. 3.1 and by his feare to offend God in any thing Iude 20. and by his willingnesse to suffer any thing for God and the Gospel 1 Thes. 1.2 5. By our love of the brethren The Apostle Iohn with great confidence of words makes this a â—â—gne that we are translated from death to life 1 Ioh. 3.14 and it is infallible if we so love them as we account them the only excellent ones Psal. 16.3 and desire them as the onely companions of our lives and if it be for the grace and goodnesse is in them 1 Ioh. 5.1 2 Ioh. 1.2 and if it be notwithstanding their infirmities or adversities and if we love all the brethren without respect of persons 6. To conclude this point generally If eternall life be begun in us wee are new creatures borne againe the Image of God is restored in us in some degree Ioh. 3.5 Tit. 3.5 Colos. 3.10 and wee are such as are fully resolved to spend our daies in the way of righteousnesse and a holy course of life Prov. 12.28 8. The properties of this life follow and they are five for 1. It is unspeakable eye hath not seene nor eare heard nor can the heart of man conceive what God hath prepared in life for them that love him 1 Cor. 2.9 2. It is free it is not given by merit but is the free gift of God Rom. 6. ult 3. It is certaine for there is an Act for it in Gods counsell Men be ordained to life and their names written in the booke of life Acts 13.48 Phil. 4.4 and God hath bound himselfe by many promises in his Word to the beleever and besides hath confirmed it with an oath Heb. 6.17 and Christ is gone into heaven to make the place ready for all the heires of life Iohn 14.3 and further we have it already begun even eternall life begun Iohn 17.3 4. It is a life by assimilation that is such a life as is fashioned in likenesse to the life of another even Jesus Christ according to whose Image we are created Col. 3.10 And who shall change our vile bodies and make them like his glorious body Phil. 3.21 5. It is eternall a life that will last as long as God liveth it will never have an end Divines expresse the eternity of it in part by this similitude Suppose a little bird came to the Sea once in a thousand yeares and tooke up only one drop of water and so should continue to take every thousand years only one drop what an unspeakable space of time would it be before the Sea would be drunke up and yet eternity is a lasting beyond that unmeasurably Thus of the explication of the Doctrine concerning life The Uses follow and Use 1. First what a strong impression should this doctrine have upon the hearts of all unregenerate men How should life and heaven suffer violence How should this force open their eyes that they might awake from that fearfull lethargie and stand up from
say that is he may be insallibly assured of it And this is true in two respects first he may know that he is truely called and converted and elected of God secondly he may know his calling in respect of the warrant of all his particular actions as here he may know what is required of him in his carriage towards his enemies Now that every true Christian may be sure of his calling and election and may know his conversion is most apparent by these Scriptures 2 Cor. 13.5.1 Cor. 3.16 2 Tim. 1.12 Heb. 8.11 1 Iohn 2.3 3.14 4.16 5.13 19. And that every Christian is bound to seeke this assurance and knowledge is apparent by many reasons As first from Gods Commandement he requires it of us that we should with all diligence seeke to make our calling and election sure 2 Pet. 1.10 Secondly many reasons may be gathered from the effects and benefits such knowledge and assurance will bring to us Assurance is profitable for many things In generall it is our best riches on earth Col. 2.2 and in particular 1. It estates us in all the promises of God when we know we are truely called then we know our right to all the promises of Gods Word 2. It purifieth the heart and life of man Acts 15.9 for when we know we are the children of God we are thereby stirred up to the greater care to please God and walke in his waies 3. It greatly staies and supports the heart of man in the evill day when temptation or afflictions befall us yet the comfort of our assurance sustaines us and refresheth us greatly For helpe in the evill day the Apostle saith we should above all things put on the shield of faith which if it remove not the crosse yet it quâ—ncheth the fiery temptations of Sathan with which we may be assaulted Eph. 6.16 and it greatly helps us against the feare and terrour of death Heb. 10.19 20 22. In a word it overcomes the world 1 Iohn 5.4 5. 4. The faith of a Christian is all his living he lives by faith in all the occasions of life as his faith helps him when all other meanes faile him and makes all other meanes more successfull when he useth them The just man lives by faith The people in captivity that were Gods children raised a living for themselves in a strange land by their faith Hab. 2.5 5. It puts life into all the duties of religion or righteousnesse it worketh by love it â—ets all our affections on worke towards God and his people and creatures Gal. 5.6 6. It opens a spring of grace in the heart of a Christian every good gift from above is excited and made to flow from within him by the benefit of his certaine knowledge and assurance of faith Iohn 7.38 Now if any aske how a Christian comes to know his calling I answer 1. By his sensible feeling of his sins to be a heavie burthen to him of which he is truely wearie so as he desireth more to be rid of them than of any burthensome crosse whatsoever Mat. 11.29 9.13 2. By his manner of receiving the voice of Christ and the preaching of the Gospel not in word but in power The voice of Christ hath a marvellous power over him above all things in the world which appeares by the effects of it for he seeles in hearing the word first such an estimation of it as he acknowledgeth nothing like it for power and wisedome 1 Cor. 1.23 24 Secondly he finds at some times especially such an assurance of the truth of his religion and the doctrine he heareth that he is fully established and freed from his naturall uncertainties about the true religion Thirdly the Word worketh in him spirituall senses and very life from the dead which he feeles in all parts of his conversation making conscience of his waies in all things bewailing his frailties and striving to be such as God would have him to be Fourthly it makes him to separate himselfe from the world avoiding all needlesse societie with the wicked and exciting in him constant desires to use the world as if he used it not Fiftly much spirituall joy before the Lord even then when in respect of outward things he is in much affliction The most of these effects are noted 1 Thes. 1.4 5. 3. By the image of the vertues of Christ in his heart by new gifts in some measure for when God calls a man he reveales his Son in him Gal. 1.15 16. There is begotten in him a likenesse of Christ his very disposition is changed into the similitude of the vertues of Christ God gives him a new heart with the image of Christ stamped upon it and he is like Christ in respect of lowlinesse of minde and meekenesse and contempt of the world and love of God and the godly mercy wisedome patience love of his very enemies and desire to live without offence and praying to God as to his Father Quest. But if Christians may know their calling what should be the reason that so many Christians are so unsettled and are not assured of their calling Answ. Distinguish of Christians some are Christians in name and outward profession but not in deed being not at all converted though they have the meanes of conversion and this is the estate of the most men and women in all places Now some are indeed converted but are weake Christians as it were infants that lie but in the cradle of religion Now for the first sort the answer is easie They know not their calling because they are not called yea they are so far from knowing it that they generally are offended at it that we should teach that any body can know his owne calling certainely Carnall Christians then know it not because they have it not and in particular the causes why these Christians attaine not assurance is because they rest upon common hope of mercy in God which house is but like the house of a Spider and will give up the ghost when the evill day commeth upon them And besides they live in knowne sins which they love and preferre before all things can be offered to them by the Gospel Now it is impossible to have true assurance and to lie at the same time in knowne grosse sins without repentance And further many Christians by their wilfull unteachablenesse and incurablenesse in sinning doe so provoke God that all meanes notwithstanding yet those things that concerne their peace are hidden from their eyes Luke 19.42 Now for the weake Christian the causes of his want of assurance are such as these sometimes ill opinions about assurance either that it may not be had contrary to the charge given 2 Pet. 1.10 or if it be had it will not be profitable contrary to the reasons given before Sometimes it is their ignorance they are so unexpert in the Scriptures that not discerning the frame of godlinesse in generall they can never tell when
concerning the practice of true Christians it shewes That the rules of holy life have beene the same in all ages of the world before the Law and under the Law and now under the Gospel We may see by the carriage of holy men before the Law that they walked by such rules as these and the reason is because the rules of a religious and vertuous life were in the minde of God from all eternity and so given to men from the beginning and cannot change in as much as God is unchangeable in the formes of things And this point may shew us how hard the world is to learne in that these lessons have beene taught from the beginning and yet the most men have not learned them And besides godly Christians should be encouraged to live by rule and to walke circumspectly seeing this is no harder a taske required of them than what hath beene required in all ages Thirdly it is worth the observing who the persons are that give this counsell to strive as well as we can to live out of trouble and to lead a quiet life They were two great Champions that had endured a world of troubles themselves Peter I meane and David and yet we see they presse other men to seeke to live as quietly as is possible and thus did Paul doe also 1 Tim. 2.2 1 Thes. 4.11 Heb. 12.11 Now one maine reason why they doe so is because they themselves did feele by experience how unable they were to beat crosses when they fell upon them It was this Peter that denied his Master upon the very sight as it were of adversaries and it was this David that gave this advice after himselfe had changed his behaviour before Aâ—imâ—lech as you may see by the title of the Psalme Which should teach us to be thankfull for that publike or private quietnesse any of us doe enjoy and besides it should warne those unruly froward Christians that live not in quiet either at home or abroad to repent and amend their words and works They cannot imagine what singular comfort and contentment they withhold from their owne lives and the lives of others If they did but know how much God abhorrâ—s a froward Christian they would be more affraid than they are Thus of the generall observations The first part concernes the persons that are exhorted and they are described by two formes of speech the one such as will love life the other such as would see good daies If any man will love life From this forme of speech three things may be observed Doct. 1. That men by nature are prone to the love of life and so prone that the most men will breake all bounds and will love life whatsoever be said to them or done to them This is a point so sensibly felt by the experience of the most that heare it that it needs no proofe If any man aske what the reason should be why there is such an inordinate love of life in the most many things may be answered The first cause of it is the generall corruption of nature in the most men which came in by sin To love it selfe is nature but to love life so pertinaciously is from degeneration and the great abasement of the nature of man that cannot now move it selfe towards the perfection of it selfe for unto the godly the change of life is an alteration that brings perfection Secondly ignorance and unbeliefe is the cause of it If men did know and beleeve those glorious things God speakes of a better life they would loath this present life and long to be in heaven Thirdly the cause in many is that their hearts are ingaged upon such perplexed and intricate projects about profit or pleasure or greatnesse in the world that they are not at leasure to examine the reasons of the love of life the heart of man is usually oppressed with some one or other of these projects Fourthly in all sorts of people there is such an inâ—â—rable inconsideration that no warning from the Word or workes of God no experience of their owne or other mens can force them to a serious and constant meditation of the things concerne their true happinesse Fiftly the love of life ariseth in the most from the Idols of their hearts There is one thing or other that they have set their hearts upon in a vicious manner and this unreasonable love of their particular sins doth hold them downe in bondage to this present life and so cannot be cured of the disease till they repent of their beloved sins And the guiltinesse of their consciences makes them affraid of death and judgement and to embrace this present life upon any conditions And in godly people this inordinate love of life ariseth from the defect of particular repentance for it Thus of the first point Doct. 2. Men have cause to take off their affections and not to be so desperately bent to the love of this present life This is a point very profitable to be urged and most men and women have need of it and therefore I will shew more largely the reasons why wee should not love life or not so inordinately as to be unwilling to leave it upon any termes The first reason may bee taken from the commandement of Christ who gives this charge to all that will bee his Disciples that they must not love life As they must deny themselves in other things so in this particular And be so gives this in charge as he seemes to threaten them with the losse of life if they love it so Luk. 17.33 Ioh. 12.25 The second reason may be taken from the example of the godly that have not loved life Iob detested life Iobâ— Salomon tels of a multitude of occasions that he had to hate life in his book of Ecclesiastes and a multitude of godly men have shewed the proofe of it in laying down their lives willingly when they have beene calâ—â—â— to it Act. 20.24 Phil. 2.20 Heb. 11.35 37. The third reason may be taken from the consideration of life in it selfe both in the nature of it and in the end of it for the nature of it it is but a winde or a vapour Iames 4. so meane a thing that no man can well tell how to describe it perfectly which is the greater wonder that it should get the love of all the world and yet no body knowes what it is he loves And for the end of it it is not in the power of man to number his owne daies God hath set an appointed time for every mans death and though they love life never so much they cannot hold it beyond that time Iob 7.1 And besides our times are so hid that a man cannot be sure of a moneth a weeke a day an houre and shall our hearts be so bewitched with that which we know not how long we shall enjoy Iob 24.1 and the rather because there are so many wayes for life to goe out at though but
one way to come in And further we can find no meanes that hath sufficient power to make a man live God hath so reserved the power of life in his owne hands that none of the means we use to preserve life can doe it to make it hold out for a moment if God doe not from above give speciall assistance Man liveth not by bread Mat. 4. and if a man had abundance of all worldly things yet a mans life consisteth not in that Luke 12.15 c. The fourth reason may be taken from the profession of a Christian or his state or relative calling or condition in this life First we are Christs spirituall souldiers Now men that goe to warre intangle not themselves with the things of this life that they may please them that have chosen them to bee souldiers 2 Tim. 2.4 Secondly we are pilgrimes and strangers in this life and therefore nothing should be more easie to us than to be wearie of the present condition and to long to be at home Thus did the Patriarches Heb. 11.13 Thirdly in this life we are but poore cottagers that dwell in poore houses of clay and shall we love to bee here rather than in those eternall mansions 2 Cor. 5.1 Ioh. 14.2 The fift reason may be taken from the sinnes of life Even sinne is a disease and a loathsome contagious one Now then see what life is thou thy selfe hast innumerable sinnes and there is no man alive that sinneth not in the whole world Now if every man have innumerable contagious diseases what a loathsome pest-house is this world to live in The thoughts of a man can reach to the depth and length of this argument but inconsideration buries all wholsome counsell and motives But besides this respect of sinne a Christian finds from his owne sinnes if there were none else in the world great cause to be wearie of life first because sinne argues the imperfection of his nature both in soule and body and so long as he is in this sinfull life he can never have a perfect nature now a man that loves himselfe for this reason would never love life Rom. 7.23 Secondly because sin is an offence to God now a child of God should therefore loath life because by sinning be doth injury to God his mercifull Father and in the most holy Christians this argument hath extraordinary force The sixth reason may be taken from the crosses of life Hath not every day his griefe Is there any estate or degree of men free from them Are not those whom God loves corrected yea and perhaps more than other men Seriously thinke of what thou dost suffer in thy particular What diseases or infirmities are in thy bodie What unquietnesse and vexation dost thou suffer in the house where thou livest What crosses doe follow or feare thee in thy calling Yea doth not thy religion breed thee trouble If the reproaches and oppositions be considered of which godly men sometimes suffer we might say with the Apostle Of all men they are most miserable 1 Cor. 15.19 Paul saith he was a man crucified while he lived Gal. 2.20 and did alwayes in his body carry about the dying of the Lord Jesus 2 Cor. 4.10 Besides consider of the danger of what may come upon thee in life What if war come or the pestilence or sudden poverty that cannot be cured or with fearefull diseases that will fill thee with horrible pain Nay what if thou shouldest fall into some shamefull fault Oh what were the misery would follow upon it The seventh reason may be taken from the extreme vanity of those things that seeme to be felicities in life all the things in life that with any colour of reason can be made objects of thy love are either the people of the world or the commodities of the world Now for the first of these thou hast no reason to be in love with life for the people of the world with whom thou livest for 1. Amongst all the thousands of men and women thou seest in the world it may be there is scarce one that loveth thee entirely scarce one from whom thou maist enjoy delight or comfort They are poore things thou canst have from the rest whether they be neighbours or strangers More than thou givest thou shalt not receive unlesse it be in poore complements of salutations and ceremonies of life 2. If thou didst excell in the priviledge of being loved by friends kindred wife or children yet reckon how small a portion of thy life is refreshed from them there is sometimes more delight in one poore dreame than will be had this way in a long time 3. Thinke of it what changes and losses thou dost or maist suffer if there were any thing worthy thy love in friendship or acquaintance thy friends may be daily lost either by the change of their minde from thee or by distance in habitation or by death and the pleasure is had by thy acquaintance is made not worth the having either by interruption or by discord and taking of offence or want of power or will to help when thou hast most need 4. Who would not hate life for this very reason which I now give Let a man consider by experience in all others how little the world cares for him If thou wert to die what would the world care or almost any in the world Let it be thy wife children neighbours hearers dearest friends yea thy religious friends what would any of these care for thy death Looke not at their words but note it in their deeds How few will be sorry for thee or for how short a time and how soone wilt thou be cleane forgotten or how poore a thing is the greatest memory any man hath when he is dead Dost thou live to heare this and yet wilt be so mad as to love life for the love thou bearest to any other 5. The evill thou sufferest from the world is greater than the good thou canst get by it thinke of the reproaches injuries oppositions contempts persecutions infections thou maist finde from unreasonable men How many thousand would triumph over thy poore fame if thy feet doe but slip Lastly the company thou shalt have of Angels and spirits of just men in another world should make thee loathe all these things in this life whether thou respect number or power or dearenesse in friends even in such as must be companions of thy life and therefore for the company that is in the world thou hast no reason to love life The commodities of the world are lands houses money honour credit beauty pleasure and the like now mâ—n have no cause to be so in love with these if they consider 1. How small a portion they have of these If a man had won the whole world and the glorie of it yet it were not worth the having if he must lose his own soule May if it were all had upon the best conditions yet it would not
make a man truely happy and therefore much lesse these silly parcells of the world we can attaine to Eccles. 1.3 2. These are all common things and that in two respects first there is nothing now new to be had which hath not beene had heretofore ordinarily What is now hath beene before and will be afterwards Thou canst enjoy no felicity of life that can be proper to thy selfe Eccles. 1.9 10. 3.15 And then further all these things a foole may enjoy as well as a wise man and a wicked man as well as a godly man A man shall never know love or hatred by these things for they fall alike to all sorts of men Eccles 2.14 3. All things are full of labour who can utter it If men doe reckon the paines and care and unquietnesse and wearinesse they are put to about the getting or keeping or using of these things they would find little cause to love them especially considering that unto the use of the most of these is required a daily labour with toile that men that possesse these things cannot possesse themselves they are so overburthened with the cares and labours of life Eccles. 1.8 4. If a man had never so much of these things yet they cannot satisfie him his soule will not be filled with good The eye is not satisfied with seeing nor the eare with hearing He that loveth silver shall not be satisfied with silver Man walketh in a vaine shadow and disquieteth himselfe in vaine Eccles. 1.9 5.10 Psal. 39. A shadow is something in appearance but nothing in substance if a man would seeke to claspe it or receive it to himselfe 5. All these things are transitory and uncertaine and mutable which may be considered of three wayes First if thou love these things thou art not sure thou canst keepe them they may be lost suddenly and fearefully for either they may weare out of themselves or they may be taken from thee they are liable to vanitie in themselves or to violence from others Mat. 6.19 20. 1 Pet. 1.24 Secondly if thou be sure to enjoy them yet they will be suddenly lost to thee because thou canst not make thy heart to take delight in the same things still for not onely the world passeth away but the lusts thereof also 1 Iohn 2.15 Eccles. 6.1 7. 9.3 Thirdly if neither of these befall thee yet thou art mortall thou must be taken from them and thy life is short like a dreame and passeth away like the winde and thou art but a stranger and pilgrime here and thou must carry nothing out of the world but in all points as thou earnest in to the world so must thou goe hence Psal. 90. Iob 7.7 Eccles. 5.13 14 15. All flesh is grasse Esay 40.6 6. That a man may receive much hurt from them they may steale away our hearts from God The amitie of the world is the enmity with God Iames 4. They are like pitch to deâ—â—le there is a snare and temptation in all of them they fill mens hearts with foolish and noisome lusts and a man may damne his soule for too much loving of them 1 Tim. 6.9 Phil. 3.18 and they may serve to witnesse against a man at the day of judgement Iames 5.1 Lastly consider that there is no comparison betweene the commodities of this life and the commodities of the life to come There are rivers of pleasures for evermore Psal. 16. ult There are Crownes of honour and glorie such as will neither be held with envie nor lost with infamie there shall men possesse enduring substance Heb. 11. treasures not liable either to vanity or violence Mat. 6.20 an inheâ—itâ—â—â—e immortall and undâ—â—â—led and that withereth not and lieth in heaven 1 Pet. 1.3 4. Thus of 〈◊〉 second doctrine A third Doctrine may be gathered out of these words and that is That in some cases there is a permission of the love of life In that he gives rules to such as will love life it imports That God is contented to suffer or tolerate that humour in men Now this toleration may be considered of as it is granted to some men or as it extends in some sort to all sorts of men Some men that are high in place and have publike emploiments and are about some speciall service for the glory of God and good of the Church or Common-wealth in these men the desire to live longer in it selfe is not sinfull this was the case of David and Hezekiah Now further unto all sorts of men the Lord doth allow a certaine kind of liking of life so as they observe such cautions and rules as he appoints as namely that the cares of this life hinder not the preparation for death or the provision for a better life and withall that they limit not God for the time of life but be willing to die when God calls for their lives Now for a conclusion to this point I would advise those that have such a minde to live here to looke to certaine rules which will prevaile with God to grant them long life if any thing will prevaile as first they must be exhorted to take heed of overmuch desire of life they must moderate their desires after life If they could once attaine to it to be content to die when God will it may be they should find life prolonged according to that of our Saviour He that will lose his life shall finde it Secondly such as have Parents in nature or religion must be very carefull to give them due honour for to such God hath promised long life in the fift Commandement Thirdly godlinesse hath the promises of this present life as well as of the life to come and therefore ever the more godly we are in all manner of conversation the longer we may be likely to live and contrariwise a profane man hath no assurance to live out halfe his daies Thus of the first forme of speech The second forme of speech by which the persons he adviseth are described are such as will see good dayes And see good dayes Before I come to the observations here is worke of large enquirie and consideration about the sense for these words import That in the life of man there be some good daies and some evill daies Physicians tell us in their profession of some daies in the yeare that be good daies and some that be evill daies for their directions and superstitious and idle people in the world tell us that there are some good daies to begin businesses in and some evill It seemes here the Prophet David in Theologicall contemplation findes that in the life of man some daies be good and some be evill This would be enquired into And that we may finde out which be good daies we must first enquire which be evill daies and that by Scripture account And that we may distinctly understand this we must enquire which be evill daies 1. For wicked men 2. For godly men The daies of
wicked men must be considered more generally or more specially generally all the daies of the wicked are evill both because he is a transgressour every day and because the curse of God is upon him all his daies even then when he lives longest and enjoyes most prosperous times Esay 65.20 Every day the wrath of God hangeth over his head and every day God judgeth him Psal. 7. either in soule or body or name or estate either by with-holding his blessings or by mingling the curse with the good things he enjoyeth Psal. 7â— 33 as the Israelites under censure of death from God More specially the daies of the wicked man are evill either in this life or after this life In this life his daies are evill in two speciall senses either in respect of the shortning of them or in respect of the afflicting of them It is a speciall evill to some wicked men that their daies on earth are shortned Some men live not out halfe their daies and die in the middest of their daies Psal. 55.24 Ier. 17.11 and so it is a curse that his daies are few Psal. 109.8 Eccles. 8.13 Againe the daies of wicked men are said to be evill in respect of some speciall judgements of God to be poured out upon them for their sins These daies are called the daies of Gods wrath and anger and daies of Gods visitation Esay 10.3 the day of vengeance Esay 61.2 which God proclaims against all wicked men and by an excellency The evill day Amos 6.3 And these daies are in speciall called the dayes of wicked men and they are theirs because properly no day is theirs till it be evill Ier. 50.31 After this life comes that most speciall evill day even that day of eternall misery in hell of which Solomon said God made the wicked for the day of evill Pro. 16.4 This doctrine of their evill dayes should much astright wicked men not only with the consideration of what they suffer now but of what they are liable to in the daies to come Little doe they dreame of the misery may befall them such daies may come as will burst their hearts with exquisite griefe their hearts shall not be able to endure Ezek. 22.14 therefore they should take heed of putting far from them the evill day Amos 6.3 and in time repent and reconcile themselves to God in Jesus Christ that they may prevent the evill dayes may yet fall upon them and know that their uncircumcised heart is the cause of all the evill brought or to be brought upon them Ier. 9. ult Thus of evill daies in the life of the wicked The godly mans daies are evill divers waies 1. The daies of spirituall famine are evill daies when a man cannot enjoy the meanes of salvation in the life and power of them In this case David said his teares were his meat day and night Psal. 42.2 2. The daies in which God is displeased with them or hideth himselfe so as he will not heare their prayers or not let them discerne it These are bitter dayes to the godly Psal. 102.2 3. 90.9 3. Daies of temptation in which they are to wrestle with principalities and powers are evill daies Eph 6. 4. All daies of trouble are in some respect evill daies Psal. 49.5 50.14 41.1 2. especially those daies are evill when the Lord turnes wicked men loose upon the godly and leaves them as it were in their hands to be reproached and oppressed all the day especially when himselfe will not appeare to help them Psal. 102.8 10 11. Esay 37.3 and most of all when the just man seemeth to perish in his righteousnesse Eccles. 7.15 But yet here is a great deale of difference between the evill daies of godly men and the evill dayes of wicked men because God sanctifies the evill of his daies to the godly man so as he is blessed when God chasteneth him for he thereby teacheth him his law Psal. 94.12 Heb. 12. Secondly God will deliver him out of evill if he call upon him Psal. 50.15 yea though his troubles seeme desperate Ier. 30.7 Thirdly though God may seeme to delay for a time yet he will make haste to performe his deliverance After two daies he will returne and the third day he will revive them Hos. 6.3 Fourthly God will make them glad according to the daies he hath afflicted them he will make them amends for all their evill daies Psal. 90.15 To conclude this point There be daies that are called evill which are common both to good and bad and such are the daies of old age Eccles. 12.1 when the Sun Moone and Starres are darkned that is all sense of prosperity is removed and the infirmities of old age come thicke one upon another like clouds after raine ver 2. when the armes which are the keepers of the house shake and the thighes and legs which were like strong men now bow and bend under them and their teeth which were the grinders or chewers of their meat now cease working because they are few and the eies which are the windowes of the body grow darke ver 3. when the doores shall be shut in the streets that is when upon the losse of his appetite he shall have no delight in any thing at home nor minde to goe abroad but his owne house shall be his prison and when he shall be so unable to rest in his bed that he shall rise with the first voice of the bird and be waked with the least noise that is and that he hath no delight in musicke of any kind as Barzillai said When they shall be affraid of every straw in their way they shall goe so weakly and their Almond tree shall flourish that is their heads shall be white as the blossomes of the Almond and they shall be so sore that a very Grashopper shall be a burthen to them to touch them shal be grievous and all the things they were wont to love they cannot now find any comfort in and thus they are passing to their long-home which is the grave and they are so neare as if their very mourners were ready in the streets to carry them to their graves yea they will not continue long but the silver cord will bee loosened that is the marrow of their backes be consumed and their golden Ewer which is the braine-pan be broke and so will the Pitcher at the Well that is the veines at the liver and so will the Wheele at the Cisterne be broken that is the head which drawes the powers of life from the heart and the dust returns unto the earth as it was and the spirit to God that gave it Thus of the daies that be evill daies Now it remaines that we enquire which be good daies and so we shall finde that there be daies that be good in the judgement of the inward man and sometimes daies that be good in the judgement of the outward man Only thus much we