of those points which he undertook to handle As the many other Treatises which in his life time be published doe verifie as much so in particular this Commentary here commended unto thee In it thou shalt finde besides the Grammaticall exposition Logicall resolution and Theologicall observations many divine points copiously handled by way of Common place which hath made the book to arise unto that bignesse that it hath In this maner of handling the holy Scriptures hee hath not gone alone Many of the main Pillars of the reformed Churches have beaten out a path before him as Martin Bucer Peter Martyr Musculus Zanchius Lavater Perkins and sundry others The large volume of Peter Martyrs Common places was gathered out of his Commentaries on the holy Scriptures The Church of God hath reaped much good by such copious and distinct handling of heads of Divinity Their labours therefore who take paines therein are not to be concealed from the Church If it had pleased the Lord to have continued the life liberty and ability of this his Servant longer unto his Church he had questionlesse gone on further in this course which he so well began and so might wee have had by his paines as compleat a Commentary on the two Epistles of Saint Peter as we have upon the Epistle of S. Paul to the Colossians published by this Author But seeing it seemed good to the divine Providence here to put a stop to the paines of this his industrious servant wee must rest content with what he hath done and expect the paines of sâ—me other to goe on in the finishing of that which he hath so well begun I suppose it would be a great wrong to deceive Gods Church of these good beginnings because the whole Epistle is not fully finished If a Sermon on one verse be thought meet to be published as daily we see such Sermons to be published why may not much rather many Sermons on many verses and chapters together be published That what was done by the Author in his life time may be the better accepted care hath beene had to note the heads of points in the margin and to adde an Alphabeticall index in the latter end that by the helpe of it you may the more readily finde out such points as you most desire to reade If the Author be of force to commend a Work the more this Work may receive no small commendation from the Author of it for he was a man of a profound judgement strong memory sharp wit quick invention and unwearied industry Hee was in his Ministery very powerfull and that unto all turnes as we speake When he had to doe with tender and troubled consciences he was a Barnabas a sonne of comfort but when hee had to doe with impudent and obstinate sinners he could make his face hard and strong and shew himselfe like a Boanarges the son of thunder Grave sober and temperate he was in his cariage and yet with his intire familiar friend he could be modestly pleasant God gave him a great measure of patience and he had in his very body that which tryed his patience for it appeares that he caried a tâ—rturing stone in his bladder fifteene yeeres together and upward I have heard it credibly reported that fifteene yeares before his death he was by a skillfull Chirurgion searched and that upon that search there was a stone found to be in his bladder whereupon he used such meanes as were prescribed to him for his ease and found such help thereby as he thought that either the Chirurgion which searcht him was deceived or that the meanes which he used had dissolved the stone But time which manifesteth all things shewed that neither his Chirurgion was deceived nor yet his stone dissolved for it continued to grow bigger and bigger till at length it came to be of an incredible greatnesse After his death he was opened and the stone taken out and being weighed found to bee 33. ounces and more in weight and in measure about the edge fifteen inches and a halfe about the length above 13. inches about the breadth almost thirteen inches it was of a solid substance to look upon like to a flint There are many eye witnesses besides my selfe who can justifie the truth hereof A wonderfull worke of God it was that hee should be able to cary such a stone in his bladder and withall to doe the things which hee did Hee was a close student witnesse the many Treatises which time after time hee published in print Hâ—e was also a diligent Preacher for constantly hee preached twice on the Lords Daies and in Summer when many of the Gentry and City came to his Parish at Isleworth and dwelt there hee spent an houre on Wednesday and another on Friday week after week in expounding the Scripture in his Church very seldome was he hindered by the forementioned stone in his bladder This course â—ee kept till about five weeks before his death when the paine came so violently upon him as it wasted his vitall vigor yet did it no way weaken his faith but as the outward perished so was the inward man renewed in him Hee earnestly prayed that the extremity of the paine might not make him utter or doe any thing unbeseeming his vocation and profession but withall hee advised his friends to consider that hee was but as other men and thereupon to judge charitably of his cariage in that case Many heavenly meditations issued from him in that time of his visitation unto the last period thereof Quietly meekly and patiently be endured till that surest Chirurgion of all Death had eased him of all his pain In his soul he ever liveth and in his name he will continue to live so long as the Church enjoyeth his Works more lasting then Marble Monuments Now O blessed Saviour and Head of thy Church as thou transplantest some of thy Plants out of thy Nurcery the Church militant plant others we beseech thee in their roomes that thy Church may never be unfurnished of able painfull faithfull and powerfull Ministers WILLIAM GOUGE AN EXPOSITION OF THE SECOND CHAPTER OF THE FIRST EPIstle generall of PETER 1 PET. 2.1 2 3. 1. Wherefore laying aside all maliciousnesse and all guile and dissimulation and envy and evill speakings 2. As new born Babes desire the sincere milke of the word that ye may grow thereby 3. If so be ye have tasted that the Lord is bountifull FRom the thirteenth verse of the 1. Chapter to the eighth verse of the third Chapter is contained matter of exhortation and the exhortation is either generall or speciall The generall exhortation concernes all men chap. 1.13 to chap. 2.13 The speciall exhortation concernes onely some men as subjects servants wives husbands from Chap. 2.13 to Chap. 3.8 The generall exhortation stands of two parts First the one concernes the matter of holinesse Secondly and the other the meanes of holinesse of the matter of holinesse in the latter part
out such a project for reconciliation Besides what can God denie us if hee can give us his owne Sonne and who is pleased also in his Word to signifie so much and commanded it by his servants to be told to the parties offending that he hath found out such a way of perfect peace Thirdly Wee should hence be comforted in all the straits of godlinesse when the Lord goeth about to lay the foundation of grace in our hearts and to forme Christ in us vvee should remember it is the â—ords vvorke and it shall prosper if the Lord will have it goe on vvho can hinder it The gates of Hell shall not prevaile against it vvhen God builds it upon this Rock Fourthly it should teach us in all other distresses to trust upon God and never be afraid of the oppositions of men or the impediments of our deliverance For vvhat shall restraine Gods mercy from us If the Lord can bring about such a vvorke as this to found Sion by laying Christ as the chiefe corner stone in her then vvee may trust him in lesse matters The Lord vvill accomplish all the Counsell of his vvill and he that hath promised that all shall vvork together for the best will performe it To this end he pleadeâ— this vvorke of â—ounding Christ in the vvomb of a Virgin of purpose to give them thereby a signe of deliverance then in a temporall affliction it is easie for him to save us and deliver us from all our troubles that can give us a Saviour for all our sinnes Lastly Ministers that are but under-Masons and Carpenters must learne to take all their directions at God both to see to it that they lay no other foundation then vvhat God hath laid vvhich is Iesus Christ and in all things to be faithfull in good vvorks as such as must make their accounts to God And thus of the Author Thirdly The time followes I lay or put Hee â—peakes in the present time yet meaneth it of a thing to be accomplished in the time to come For God laid Christ downe as the corner stone partly in his Incarnation vvhen hee sent him into the vvorld in the flesh to take our nature and partly hee is said to lay downe this corner stone vvhen spiritually by meanes he formes Christ in the hearts of men in the visible Church Now the Lord speaketh in the presâ—nt time I doe lay for divers reasons â—irst To signifie that the care of that businesse was then in his head he was plotting abâ—ut it and did continually minde it Secondly To signifie that howsoever the maine worke of the open restoring of the world by Christ in the calling of the Gentilâ—s was long after to be done yet God did spiritually forme Christ in the hearts of the remnant so as at all times he did more or lesse further his building Thirdly To note the certainty of the accomplishment of it hee saith Hee did then doe it to assure them it should as certainly be done as if it were then done which should teach us to beleeve God and never limit him When wee have his promise let us reckon upon it if God promise us any thing it is as sure as if we had it Thus of the time Fourthly The manner followes noted in the word Laid I lay There are many things imported under this similitude that Christ is laid as the Mason layes the chiefe corner stone in the earth For it imports First The divine nature of Christ that hee was before he was incarnate as the corner-stone was before it was laid for a foundation Christ descended from heaven Eph. 4.7 9. Secondly The unchangeablenesse of Gods ordinances concerning the giving of Christ. Hee hath laid him as a foundation that hee would not have taken up againe Thirdly the hiding of the glory of Christ and of his life He is of a singular use to the Church and the Frame of God's work appeareth in his members but Christ himselfe is hid with God Col. 3.3 He is like the stone hidden in the earth he is buried in the ground and therefore wee should be the more patient if our life be hid also with God Fourthly It may be by this tearme the mysterie of the birth and conception of Christ is intimated God digged the ground of our natures in the womb of Christ that he might lay Christ there c. Fifthly so it may likewise import the sanctification of the humane nature of Christ who was qualified as the stone is squared when it is laid downe Thus of the manner The place followes In Sion Sion for certaine was a Fort of the Iebâ—sites built on a hill close to Jerusalem which was taken by David and called the City of David 2 Sam. 5.7 the Temple being afterward built here The Church of the Jewes was called Sion because here they assembled and so afterwards it was the title given to the Church of God both of Iewes and Gentiles that agree in one faith and true Religion Zach. 10.11 And in especiall by Sion is meant the place of the assembly of the Saints the Sanctuary In the twelfth to the Hebrewes verse 22. it is thought to signifie the Saints in heaven even the Congregation of the first borne In this place it must needâ— meane the Christian Church in which God built the new world laying the foundation in Christ iâ—carâ—ate whiâ—h began in Ierusalem even at Sion in the Letter Now when the Lord calâ—s his Church by this name of Sion it is to import divers things partly to tell us what we were by nature and partly to tell us what we are by his grace and favour By nature what were our assemblies but Forts of Iebusites in which multitudes of locusts swarmed we were Caâ—aanites enemies to God and all true religion we were the halt and the blinde mentioned Mich 4.6 7 alluding to that in 2 Sam. 5.6 7. But being conquered by David our King even Christ the Sonne of David we are new fortified for his use and our estate is fitly resembled by Sion 1. The Church is like Mount Sion for visibility Christians are like a Citie on a hill they are such as all sorts of men easily take notice of not that thâ— men of the world are in love with Christians but many times out of the hatred of the truth set they eyes and thoughts upon them Matthew 5 c. Secondly The godly are like Mount Sion for unremoveablenesse they that trust in the Lord are like a mountain men may as soon remove a mountain as remove them from God and happinesse in God Psal. 126.1 Thirdly the Church is like Sion in respect of Gods habitation there God dwels there he keeps house there and in the assemblies thereof hee feeds his people The Sanctuary is Gods foddering place it is the City of God the mountaine of his holinesse the City of the great King the City of the Lord of Hostes God shines there Psal. 48.1 2 8. Psal. 50.2
account it a marvellous felicity if the Lord admit us to be members of the true Church in places where Gods work prospers The Lord gives this promise in Esay to comfort them against all the miseâ—ies were outwardly to fâ—ll upon them This work should make amends for all other troubles If God build 〈◊〉 in spirituall things he gives us double for all outward crosses we should strive with our own hearts to be exceedingly affected with the happinesse of our owne condition on earth when wee know our interest in Sion we should live without feare yea everlasting joy should be upon our heads and sorrow and mourning should flee away Esay 31.10 and the rather if we consider the prerogatives of Sion above all the world besides For First the Lord dwels there It is the Palace of his residence on earth as hath been shewed before Secondly the favour of God shines there He delights in his people and joyes in all the members of Sion He rejoyceth over them with joy Zâ—ph 3. 15 16 17 Psal. 86.2 Thirdly in Sion we are loosed from our setters and bonds It is a place where the Captives goe free The Lord turnes back the captivity of his people Psal. 14.7 Fourthly in her Palaces God is known for a refuge in all distresses Psal. 48.3 There is wonderfull safety there The Lord doth mightily preserve and defend his people we are safe if wee be members of the true Church and have true grace the greatest adversaries labour in vaine and seeking see and marvell and haste away Psal. 48.11.12 They shall certainly be confounded and turned back that hate Sion Psal. 129.5 Upon every place of mount Sion shall be defence Sion is a quiet habitation God hath his yeere of recompence for the controversies of Sion and his day of vengeance Esa. 34.8 Fiftly the Law comes out of Sion and the word of the Lord from Jerusalem There we have directions for our life and for eternall life Esay 2.3 It is Gods foddering place there he gives us shepheards to feed us Ier. 3.14 Sixtly the inhabitants of Sion have all remission of sins and the healing of their infirmities as the Prophet shews in those words excellently The inhabitant thereof shall not say I am sick the people that dwell therein shall be forgiven their iniquity Esay 33.24 Seventhly all the good newes is there to be had we are naturally Athenians we love to tell and heare newes if we were spiritually so Oh! how would we rejoyce in Sion whose spirituall glory is to bring good tidings Esay 40.9 and 41.27 and 52.7 c. Eighthly If the Lord be displeased with Sion yet it is but for a moment he will returne in everlasting compassion It is a sure thing The Lord will yet have mercy upon Sion Psal. 102.14 He will againe comfort Sion and make his wildernesse like Eden his Desart like the garden of the Lord Isa. 51.3 Lastly and specially we should rejoyce in Sion because the Redeemer comes to Sion and to them that turne from their transgressions in Iacob Isay 59.20 Yea salvation onely comes out of Sion Psal. 14.7 In Sion onely hath God placed salvation for Israel his glory Esay 46. â—lt And therefore wee should labour to walk worthy of so great mercies of God and live with all contentment whatsoever our outward estate be Every poore Christian should think themselves abundantly happy What shall one answer the messengers of the nations saith the Prophet Why thus That the Lord hath founded Sion and the poore of his people shall trust in it Esay 14.32 Especially if we consider that of the Psalme that the Lord hath there commanded the blessing even life for evermore Psal. 133.3 Thuâ— it should serve for consolation Eighthly It imports and imputes also great reproof and so to two sorts of men First to the godly themselves that live not comfortably and are daily distressed with unbeleefe shall any distresses now make Sion droop The Lord takes it wonderfully unkindly that Sion said God hath forsaken me and my God hath forgotten me and pleads earnestly to prove that it was false What saies the Prophet Micah is there no King in thee why dost thou cry out Mic. 4.8 9 10 11 12 13. And the Prophet Ieremie notes it with indignation Behold saith he the voice of the cry of the daughter of my people because of them that dwell in farre countries Is not the Lord in Sion Is not her King in her Ier. 8.19 Secondly to carelesse and carnall Christians Is the Lord about so great a work as founding of Sion and forming Christ in the hearts of men Then woe to them that are at ease in Sion and can sit still and securely neglect so great salvation brought unto them Amos 6. â— A corner stone Christ is described by these words A corner stone elect and precious Hee is likened to the foundation stone in the corner of the building by which similitude divers Doctrines are imported as First that Christ is the foundation of all the building of grace and godlinesse in the Church and the onely corner stone Heb. 1.3 Ioh. 5.39 Other foundation can no man lay then that which is laid which is Jesus Christ 1 Cor. 3. which should both teach us and informe us it should teach us where to begin when we goe about the work of godlinesse and eternall life We must begin at Christ All the building of true grace must begin at Christ and our redemption in him till wee have learned Christ we have learned nothing and it should teach us also to stay our hearts in all estates upon Christ we should rest in him as the building doth upon the foundation And further it should teach us to ascribe all the praise of the grace or hope wee have received unto Christ and the support we have from him And it may informe us concerning the dotage of the Papists who make Peter the rock and foundation of the Church and yet here we have the testimony and doctrine of Peter himself to the contrary teaching us to acknowledge no other rock of foundation but Christ himselfe Secondly we here are instructed concerning the union of Jews and Gentiles in one Christ The two sides of the building meet all in the corner and are both fastned upon this one foundation of Christ crucified Thirdly it is here imported that Gods building even in these times of the Gospell is not finished nor will be in this life till all the elect be called He is for the most part imploied in laying the foundation and fastning tho Elect as they rise in their severall ages as lively stones upon this living stone But the work will not be finished till we be setled in that Building made without hands in heaven Fourthly hence we may gather a testimony of the two natures of Christ or in Christ. He is God because he must be beleeved on and he is man because hee is part of the Building and
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
observed to releeve us against temptations and these are twelve in number whereof some are preservatives against temptation and some of them are remedies to deliver us out of temptations 1. The first is prescribed by the Apostle Peter and that is to be sober and temperate in the use of all outward things For usually Sathan getteth in by the advantage he hath from our too-much liking or use of profits or credit or recreations c. 2. The second is to watch to watch I say indefinitely observing our own weaknesses by a care to represse the beginnings of sin in our own nature by avoiding the usuall occasions of sinne or tentations and by providing our selves against the time of the assault looking ever for it and standing upon our guard This if we did certainly the Devill would be afraid to attempt any assault upon us but our owne inconsideration and security and dallying with the beginnings of sinne or the occasions usually tempts the devill to tempt us 3. The third rule is to take heed of solitarinesse I meane not onely the inward solitarinesse or emptinesse of the minde but the very outward retyring from company without cause or calling The Devill set upon Eve when shee was alone and Christ was led aside into the wildernesse to be tempted 4. The fourth rule is to be diligent and faithfull in our particular calling It is almost impossible that a life full of idlenesse should not be also full of temptations this was noted to be the doore of Davids tentations whereas contrariwise faithfull employment barres out tentation It is exceeding good not to be at leysure to attend tentations Labour is a great preservative from a world of inward evils 5. The fift rule is to be carefull to walk uprightly and to keep our righteousnesse For he that walketh uprightly walks boldly and safely not onely in respect of evill men but of evill Angels also Righteousnesse is an excellent brest plate to preserve the heart of a man and usually outragious tentations get in by the love of some presumptuous sinne But to hold this rule that wee would not allow our selves in any sinne which is true uprightnesse is a sure course and seldome failes and it preserves against all fierce tentations 6. The sixt rule is to search the Scriptures and to get store of provision against the evill day Now this rule is both a preservative and a remedy It is good to keepe Sathan from assaulting us for when he tempts it is upon hope that we have no armour to resist or if hee dare assault It is written will be a sure weapon The Word is the sword of the Spirit that Christ fought withall and therefore we may be sure it is a safe weapon 7. The seventh rule is that we must not complain only as many doe but we must resist also we must doe our best to oppose tentation neither must we think this a slender help for it hath a cleare promise that the Devill shall flee from us 8. Eighthly prayer is a tryed medicine This Paul used when hee was tempted 2 Cor. 12. and certainly it is powerfull either to remove the temptation or to procure an answer or strength to beare it 9. The ninth rule is wee must specially remember to runne to the brasen serpent It is without all question that the sight of Christ is as availeable to help us against the stings of the old serpent as ever the sight of the brasen serpent was to cure them that were stung by the fiery serpents 10. The tenth we must labour for a perswasion that tentations shall never separate us from God unbeliefe gives them head and sometimes ere the more they are mistrusted the more they grow infectious whereas faith quencheth them though they were fiery darts 11. The eleventh If we find the devill practicing upon the flesh the way is not to revile the devill but to beat the flesh Mortification and the crucifying of the flesh with the lusts of it will expell the devill 12. The last rule is to be thankfull for all mercies we find in temptations and it is a great means to help us whereas unthankfulnesse doth wonderfully strengthen the temptation And thus much of the sixt verse Verse 7. That the tryall of your faith being much more precious than the gold that perisheth though it be tryed by fire might be found unto praise and honor and glory at the appearing of Iesus Christ. THis Verse containeth the fourth reason why afflictions and temptations should not darken the sense of our happinesse and that is taken from the effect of afflictions and tentations which is in this Verse both propounded and amplified It is propounded in these words the tryall of your faith and it is amplified two waies First by comparison with gold tryed in the furnace And secondly by consideration of the event it will be found to praise and honor and glory at the appearing of Iesus Christ. First of the effect as it is briefly propounded The tryall of your saith Two things I would note here 1. In generall that God will try men 2. In speciall what God tries in men viz. their faith For the first It is certaine that the Lord hath his fire in Sion and his furnace in Ierusalem and he will melt man For what else should hee doe to his people Now the Lord is said to try men divers waies First by observing their waies and so to try or search them is nothing else but to take notice of them and their estates and so the word may be taken Psal. 139.1 2 3. Secondly God proves men when hee bestowes speciall blessings upon them Exod. 16.4 Thirdly God tryes men by the power and efficacy of his Word For that melts the heart of man like a furnace and tries and searcheth his inward parts Mat. 3.2 Heb. 4.12 Fourthly praise and applause is sometimes as the fining pot for silver and the furnace for gold Prov. 27.21 Fiftly one speciall way by which God tries men is by false Prophets and that is by suffering their dreams or signs or words to come to passe Deu. 13.1 Sixtly God tries men by afflictions and tentations so commonly it is meant and so here now God hath two furnaces of afflictions there is the furnace of his fury Ezech. 22.21 22. c. The other is the furnace of mercy and this is here meant Now the tryall in affliction is not simply or properly the affliction it selfe but certaine specialties of consideration in the affliction and thus God tries us 1. First when he sends many crosses one in the neck of another and some of them of longer continuance Dan. 11.33 35. and so in Iobs case 2. Secondly when hee sends upon our spirits strange and unwonted terrors Exod. 20.20 3. Thirdly when he smites some eminent men with sore and unexpected judgements Dan. 11.34 4. Fourthly when he delayeth or withholdeth expected favours Deu. 8.2 5. Fiftly when
Hee is known there familiarly because his dwelling place is there Psal. 76.1 2. He hath chosen his Church out of all the world it is the place only which hee hath desired it is his rest for ever Psal. 132.13 14 15. It is the place of the name of the Lord of hosts Esay 18.7 As David by an excellency reckoned Sion to be his City of residence so God doth account of the Church as all he hath as it were in the world Fourthly it may be that the Church is resembled to Sion for the littlenes of it in comparison of the world even in Sion that is so much despised will God lay his corner-stone Fiftly but the principall thing here intended is To signifie to us that God loves his Church above all the world and that he will give Christ to none but to the Church Out of Sion there can be no salvation and in Sion there is all happines to be had The consideration hereof may serve us for many uses Vses First we should hence informe our selves concerning the excellency of the Church of God above al other Assemblies of men in the world We should learn to think of the Assemblies of Christians as the Sion of God she is the Mountaine of his holines the joy of the whole earth Psal. 48.1 2. the perfection of beauty where God shines more than in all the world besides Psal. 50.2 The Moone may be confounded and the Sunne ashamed when the Lord is pleased to shew himself to raign in Sion and before his Ancients gloriously Esay 24 23. yea the Church of God is an eternall excellency Esay 60.15 whereas all other glories will vanish And besides we should hence be informed concerning the necessitie of obtaining salvation in the Church For this text shews us that Christ is no where laid but in Sion and can no where be found but in the true Church In Sion onely hath God placed salvation for Israel his glorie Onely the godly are Gods Israel Onely in Israel doth God glorie and onely in Sion can Gods Israel finde salvation Isaiah 46. ult Secondly Hence wee should especially be moved to an effectuall care to make it so since that we are in the true Church and that we are true members of Sion and withall wee should strive above all things to procure for our selves the ordinances of God in Sion It is said of the godly distressed for want of means that going they went and weeping they did goe to seeke the Lord in Sion with their faces thitherward and with a resolution to binde themselves by covenant to the Lord to be any thing he would have them to be onely if they might find favour in his eyes herein Ier. 50.5 Quest. Now if you aske mee how the true members of Sion may bee knowne Answ. I answer first generally that all that are in Sion are not of Sion and further that we must not judge of true Christians by their number For God many times takes one of a Tribe or one of a City and two of a Tribe to bring them to Sion Ier. 3.14 But yet to answer more directly Thou must be a new creature or thou art no member of Gods true Sion For of every one in Sion it must be said He was borne there Psal. 86.5 The gates of Sion are to be opened onely that a righteous nation may enter in Esay 26.1 2. Men may deceive themselves but God will not be deceived For hee hath his fire in Sion and furnace in Jerusalem Hee will try every man and make his count onely by righteousnesse Esay 31.9 Rom. 9. and therefore the sinners in Sion have reason to be afraid Esay 35.14 And if yet wee would have signes more particular wee may try our selves by these that follow First Sion is a Virgin and all the godly are the Daughters of Sion and so the chiefe Daughter of a chiefe mother Now this is a true vertue of a true member of the Church that his love is undefiled towards Christ He is not enamoured with other things Hee will have no other God but one He accounts all things but drosse and dung in comparison of Christ He harbours no beloved sin but denieth the inticements of it with detestation and grief that he should ever be so assaulted Secondly God knoweth his owne in Sion by this signe that they are they that mourne in Sion that are farre from making a mock of sinne The Lord himselfe is their witnesse that their hearts are heavy by reason of their sins and they know no griefe like to the griefe for their sins Esay 61.2 Thirdly thou maist know thy estate by thy subjection to Christ and his ordinances For God hath set his King in Sion Now if thy Soveraigne be in heaven and thou canst be willing to be ruled by his ordinances this will be a comfortable testimony to thee as contrariwise if thou dislike his government and wouldst faine cast his yoake from thee so as this man may not rule over thee thou art of the number of the people but not of Gods people Psal. 2.6 Thus of the second use Thirdly wee should be carefull to celebrate the praises of God yea and therefore carefull for all the goodnesse hee shewes unto us in Sion Praise should wait for him The Lord is great and greatly to be praised in Sion the City of our God Psal. 48.1 Psal. 147.12 Esay 51.16 All that serve the Lord in Sion and are refreshed with the comforts of his presence should get large hearts both for admiration and celebration of his goodnesse Psal. 134. the whole Psalme Come say the godly Ier. 31.10 let us declare the work of the Loâ—d in Sion c. Fourthly since Sion is the place where the Lord keeps house and gives entertainment to all his followers we should call one upon another to goe up to the Lord in Sion wee should run thither to the bountifulnesse of the Lord and in all our wants shew our selves instructed in this point by making our recourse unto Sion as the place where God is pleased most readily to declare his shining mercies Ier. 31.6 12. Fiftly we should be stirred up to much praier for the accomplishment of the building of God in Sion Our hearts should long to see this work prosper Oh that the salvation of Israel were come out of Sionâ— Psal. 14.1 For Sions sake we should not hold our peace Esay 62.1 but still beseech the Lord to doe good to Sion and build up the walls of Jerusalem Psal. â—1 20 Sixtly We should especially be grieved if we see that Sion prospers not Of all judgements we should most lament the desolation of Sion The whole booke of Lamentations is spent upon this subject Wee should hang our harpes upon the willowes if wee remember that Sion lieth waste and there be none to build her up Psal. 137. Seventhly the especiall use should be for consolation If the Lord doe us good in Sion we should
may stay him that Christ himselfe was an offence unto them Thirdly as it is a great judgement to be offended at Christ so it is a great mercy and supernaturall grace when the Lord makes our hearts able to love the Lord Jesus in all sincerity Hitherto of the first kinde of punishment the second is that Christ shall be to them A rocke of offence that is they shall fall upon Christ as the ship doth upon the rocke and be broken all to pieces there shall be a desperate anguish upon their consciences perceiving themselves to have no right itâ— Christ by the feaâ—e of which as men that have suffered shipwracke they shall be out of all hope of mercy Thus he that falleth on this stone shall be broken and upon whom it shall fall hee shall be ground to powder Luk. 20.17 The consciences of wicked men are diversly affected some are without feeling of any grievance in the matters of their soules some have feeling The conscience is without feeling either through a continuall security and sleepinesse which is in all men or through a fearednesse by which some men are growne past feeling Now those wicked men that have any feeling in this text are cast into two sorts for either they are offended or they despaire Christ is to those latter an occasion of their ruine they suffer shipwracke upon Christ which is joyned with singular offence or paine or grievance of their consciences This rocke is like that in the Iudges chap. 6.21 out of which fire went and consumed them The despaire that wicked men feele is of two sorts For either it is a despair which riseth from their perswasion of their want of help in spirituall things or from their want of help in outward things sometimes they fall into desperate torments and griefes and feares about outward things either upon feare of danger or upon an apprehension that they are utterly undone or shall be in matters of the world this was the despaire mentioned Deut. 28.66 67. and this despaire was in Saul Achitophel and Belshazzer Dan. 5. and in the Jews when they said there was no hope Ier. 2.25 and this was in the Egyptians Babylonians Tyrians and their case in the desolation of their estate by warre mentioned in many chapters of the Prophet Esay But this despaire is not meant here for this is a despaire of all helpe or salvation of the soule by Christ conceiving that they are utterly cast off of God and shall perish for ever Thus Cain and Iudas despaired of all mercy in God And this despaire of salvation and all happinesse is felt either in hell or at the day of judgement or in this life First it is certaine that the wicked feele an eternall despaire in hell which increaseth their torments because they have no hope of ease or helpe and thus also the divels despaire This despaire in hell is a meere gnawing the conscience and tormenting it which never dieth Secondly they also feele despaire with singular horrour when they come to appeare before Jesus Christ at the last day when they behold the face of the Judge and feele within them a witnesse that tels them they shall bee damned This torment will then come upon them like the paines of a woman in travell and their anguish will be so great that they will cry to the mountaines to cover them from the face of the Judge 1 Thess. 5.3 Thirdly now the first degree of this despaire is felt by divers wicked men in this life as it was by Cain and Iudas and of this he speaketh here And thus wicked men despaire when they thinke their sinnes cannot bee forgiven and that they have no benefit by Christ and shall certainly perish for ever And this is noted here as a grievous curse of God inflicted upon unbeleevers Despaire is one of Gods most fearfull judgements in this world which when God inflicteth hee may bee said to raine upon them fire and brimstone and an horrible tempest Psal. 11.6 Most fearfull is their case when the wrathfull Arme of God takes hold of them and he poures out his indignation upon them this will make their loynes to shake Psal. 69.23 24. They are then like the raging sea having no peace within them Esa. 57. ult They are brought to the King of terrors and their confidence is rooted out Iob 18.11 14. There they were in great feare Psal. 14.5 They are said to blaspheme God and gnaw their tongues Revel 16.9 10. While Gods Saints sing for joy of heart they howle for vexation of spirit Esa â—5 14 They could be glad to run into the holes of the rockes and into the caves of the earth for feare of the Lord and the glory of his Majestie when he comes thus terribly to shake the earth Esa. 2.19 Surely such is the case of the wicked this is the portion of their cup that know not God And how terrible this torment is in the heart of a wicked man may appeare if we consider but what torment the very godly suffer in their despaire which is farre easier than that of the wicked David saith the paines of hell compassed him Psal. 18.5 6. and 116.3 and that Gods terrours did cut him off and that he was ready to die and that while he suffred Gods terrors he was distracted Psalm 88.15 16. as also it may appeare by those torments which the very despaire for outward things hath put wicked men to which is farre lesse grievous than this despaire of Gods mercy and eternall salvation and yet in that case their paines are compared to the paine of a woman in travell Psal. 48.6 See more at large of the horrible plight wicked men have beene in in this respect in the description of the judgements should fall upon the forraine nations rendred by the Prophet Esay in many chapters Uses The use may be first for great amazement to wicked men that now perhaps laugh and sing in the jollity of their hearts O let them remember what God may doe to them What case will they be in if God bring them once to despaire And this is the portion of their cup. Oh! if the terrour of a King be as the roaring of a Lion what then is their case if God shall reveale his wrath from heaven upon them for their weighty sinnes And the more should they be affrighted because despaire is but as it were the beginning of evils They feele it for a short time on earth but shall feele it for ever in hell And therefore if it be possible they should be perswaded in time to repent that they may be delivered from this great wrath to come Oh how easie in comparison might mens repentance be if they would be warned in time Secondly this doctrine may breed in us a wonderfull awfulnesse and feare of God when wee reade of such judgements in Scripture or behold any poore wretches tormented with this judgement it should breed in us not onely
therefore no rebellious conversation can so exalt it selfe but it may be subdued The oyle of God is upon them and what can the greatest Rebels doe against the power of the King But secondly withall here is terror to wicked men For this is the priviledge onely of the godly and it is certaine that wicked men are in Gods account as base as the godly are honourable they are thrust besides these thrones And so are both sorts of wicked men for not only openly profane men are to be smitten with this terrour but also hypocrites It is true indeed that hypocrites act the parts of Kings but they are onely such Kings as Players are upon a stage they speake of the words or the words of Kings but are not so indeed For they are by the wiser and better sort accounted as Rogues and the scum of the people even so are wicked men in Gods account neither will their outward shewes helpe them For the Kingdome of God is tried not by words but by the power of it 1 Cor. 4.20 And withall unruly Christians may be hence checked such as will not be ruled by their teachers such were the Corinthians they reigned without Paul and their godly teachers But the Apostle wisheth they were indeed Kings or did indeed reigne Why bearest thou the name of a King and canst not rule thy passions Thirdly divers uses for instructions may be hence gathered for First we should hence learne to honour poore Christians they are spirituall Kings as well as the kings of the earth And we know what a stirre we would make to entertaine the Kings of this world Iam. 2.5 Secondly we should hence bee stirred up in desire after this Kingdome to pray for it that it may come and that God would count us worthy of such a Kingdome Matth. 6. 2 Thess. 1.5 And to this end we should looke to two things First that we seeke this Kingdome first above all other things Mat. 6. Secondly that we should refuse no paines nor hardship for the entertainment of true godlinesse This Kingdome of Heaven should suffer violence and the violent onely will take it by force Mat. 11.12 It is an easie thing for Iohn to be a partner in the patience of the brethren when hee is a partner with them in the Kingdome of Jesus Christ Revel 1.9 It is no great thing men can suffer if we consider it is for a Kingdome and the want of outward things should the lesse trouble us if God make us so rich in spirituall things Thirdly we should hence especially learne to live in this world like Kings and this Christians should shew First by declaring their conquest over the passions and desires of their own hearts It is a royall quality in a Christian to be able to shew all meeknesse of minde and temper and sobriety in being able to deny unto himselfe what may not be had without sinne or offence Hee that winnes the conquest over his owne heart is greater than he that winnes a City Secondly putting on the Lord Jesus The righteousnesse of Christ is the robe of a Christian and since all the life of a Christian is a high feast hee should alwaies put on his robe to distinguish him from all other men and this righteousnesse is both the impured righteousnesse of Christ as also the inherent vertues of Christ. Thirdly by serving the publike Kings are the common treasure of the subjects they are appointed for the good of many Christians and should shew that they remember that they are Kings by devoting themselves to all possible profitablenesse of conversation Fourthly by their contentation What should they feare or what should discontent them Hath noâ— God given them a Kingdome and great glory Fifthly by subduing carnall and servile feares of men Why should Christians feare the faces of great men on earth are they not spirituall Kings themselves and is not the breath in the nostrils of the greatest men on earth why art thou then afraid to come before them c. Priest-hood The fourth thing for which Christians are commended is their Priest-hood which notes the honour of their imployment in things that concerne God and his service Esâ— 61.6 Rev. 1.6 c. Now the Priest-hood of Christians is a singular priviledge if we first either consider the kindes of Priest-hood or secondly the specialties of their calling and imployment First for the kinde The Priest-hood of Christians is better than the Priest-hood of the Levites the sonnes of Aaron because it is a royall Priest-hood they are Priests after the order of Melchizedeck as Christ himselfe was in which order every Priest was a King so were none of the sonnes or house of Aaron Secondly and for the specialties of favour imported in the Priest-hood of Christians divers prerogatives are included in it For first the Priest-hood of a Christian imports separation and consecration to God The godly of all the people in the world are the only people that are devoted to God chosen out of all the world as his portion as the Levites were out of all Israel Secondly it imports neernesse constancie of communion with God The Priests lived in Gods house and stood alwaies before the Lord dwelt in his presence and did approach neerer to him than all the people else so do the godly spiritually They onely dwell in his sight and enjoy his speciall presence and see the glory of his presence and have their soules satiated with fatnesse arising from the comfort of Gods favourable presence Ier. 31.14 Uses Now the consideration of this excellent Priest-hood of Christians should serve first for consolation secondly for instruction and thirdly for great reproofe First it should much comfort godly and carefull Christians to consider how neere God hath placed them to himselfe even in his chamber of presence as it were and how meanly soever the world doth account of their service yet they hence know that their Priest-hood is a royall Priest-hood and the godly imployments of religious men are more honourable than the greatest imployments of the greatest Monarchs of the earth and withall it may specially comfort fearfull Christians against one scrupâ—e They sometimes are afraid to goe into Gods presence or they doubt their accesse they are so unworthy to come before the Lord. Why this word Priest-hood should satisfie them For it imports that they are priviledged by their calling to come before God The Priests might enter into the house of the Lord yea they must doe it it was required of them it was a sinne if they did it not and they did not sinne by doing it Secondly the Priest-hood of Christians should put them in mind of divers duties as First it should worke in them a care of knowledge the Priests should preserve knowledge and they should seeke the Law at his mouth A godly Christian should bee able to direct others and hold forth the light of the Word for the profit of others and as dumbe Ministers
the Apostle Peter who fell shamefully when he shooke off this feare and grew bold and confident of his owne strength and therefore they that stand are charged to fearâ— lest they fall Rom. 11. 3. Because of the many and fearefull adversaries our soules and religion have in this world Wee bee to wrestle with principalities and powers and spirituall wickednesses Eph. 6.10 2 Cor. 11.3 and our taske is to overcome the world and the flesh which hath many difficulties in it considering the multitudes of evill examples and scandals are in the world and the great treachery of our owne flesh 4. Because of the lamentable reproach of the Heathen and such as are without God and Christ of all sorts and in all places which would be powred out if wee should misse it in our conversation if our foot should but slip Neh. 5.9 5. Because of the dreadfull relation in which wee stand unto God who hath authority over us and is our Master and Father Mal. 1.6 and is able to kill both body and soule Mat. 10.28 and is the Lord God Almighty and the Kings of Saints and hee is onely holy and of most pure eyes and hath power over all Nations Revel 15.3 4. and doth wondrous things Hee hath placed the sand for the bounds of the sea by a perpetuall decree that it cannot passe it though the waves thereof tosse themselves and roare yet they cannot prevaile Ier. 5.22 Hee is the true God he is the living God and an everlasting King at his wrath the earth shall tremblâ— and the Nations shall not bee able to abide his indignation Ier. 10.7 10. so Iob 31.23 David said his flesh trembled for feare of God Psalm 119 vers 120. 6. Because of the fearefull falling away and rejecting of many Churches and particular persons that yet have beforâ— flourished for a time in the professing of true religion Ier. 3.8 Rom. 11.20.21 7. Because of the many precious things and spirituall treasures may bee lost in deed or in shew if wee doe not attend diligently and with great eare and feare Heb. 2.1 4.1 Quest. But how must wee shew this feare in our conversation Answ. It must be shewed many waies both in the ordering of our lives towards God and in the disposing of our conversation towards men Towards God we expresse this feare 1. By the sobriety of our minds resting in his revealed will and not daring to meddle with his secrets Rom. 12.3 2. By receiving his messengers with feare and trembling 2 Cor. 7.15 not daring to contest with them or stand upon our private conceits and opinions but rather to make haste to beseech God and to repent when they reprove us or threaten us Ier. 29.19 Exod. 14.31 Ezra 9.4 10.1 2 3. at the best mistrusting our selves and our owne wisdome and conceits and shewing our selves carefull to come to the light that it may be manifest our deeds are wrought in God Iob 37. ult Pro. 3.7 3. By shewing all awefull care and devotion in Gods service and worship expressing all reverence Psal. 2.11 5.7 and striving to make glorious conceptions of God in our hearts Rev. 15.4 14.7 not daring to omit any time or opportunity of serving God Acts 10.2 and avoiding all rashnesse and vaine behaviour in words or vowes or carriage Eccles. 5.2 to the eighth verse not mentioning the very names or titles of God without great reverence Deut. 28.58 and remembring Gods presence especially at the times and in the places of his worship Mal. 2.5 Eccles 8.12 13. 4. By shewing respect to all Gods Commandements endeavouring to keepe not one or some few but all the statutes of our God Deut. 6.2 31.12 When our consciences are affraid even for the respect we beare to God to bawke one of the least Commandements or to be corrupted with any filthinesse either in flesh or spirit or to come short of any goodnesse is required of us 2 Cor. 7.1 being afraid to commit those sins are committed without feare either by persons neere to us or by the most men of all sorts Ezek. 18.14 Mal. 3.16 And for the manner of our obedience to Gods will this feare expresseth it selfâ— notably in two things first that it doth not onely make us avoide or leave evill which in some cases wicked men may doe but it makes us loathe and hate evill Pro. 8.13 16.6 causing us to eschew it as we would any thing we account poisonfull or deadly Psal. 34. Secondly it makes us not onely doe good duties but it makes us worke hard at them afraid to omit any thing injoyned us or to have our taske undone when God should call us to a reckoning Acts 10. 35. Phil. 2.12 Towards men we expresse this feare of God also divers waies as 1. By a continuall care of innocency avoiding all courses of injurie though they might be committed with any colour of right as oppression Levit. 25.17 usury Lev. 25.36 2. By pity and mercy to Gods creatures indistresse so Cornelius is said to be a man fearing God because he gave much almes Acts 10.12 Iob 6.14 3. By reverence to Gods image in his creatures even in the lowest kinde as by rising up before the hoare head and honouring the face of the old man Levit. 19.32 not daring to curse the deafe or put a stumbling blocke before the blind Lev. 19.14 4. By all possible care of the faithfull discharge of the particular callings they are set in for the good of others as is required in servants Col. 3.22 especially Eph. 6.5 and Magistrates 2 Sam 23.3 2 Cor. 19.6 7. 5. By a tender and compassionate care to recover such as are spiritually fallen and to preserve such as are in danger to fall from the simplicity that is in Christ Jesus 2 Cor. 11.3 Iude 23. 6. By an awefull endeavour to give no offence neither to them that are without nor to any of the godly 1 Cor. 10.3 avoiding all waies of provocation or contention even in civill life Psal. 34.12 Now it must be remembred that of all those wayes by which feare should be shewed in our conversation in this Text those only can be intended which are subject to the observation of others The Uses may be first to shew how miserably the lives of all sorts of men are faulty in the want of this feare for hereby it is apparent that these sorts of men following have not this feare of God in their conversations as 1. Such as be masters of opinions and dare boldly and securely obtrude their erroneous conceits and new opinions upon the Church of God straining their wits for applause to goe beyond Gods revealed will Rom. 12.3 2. Such as are usually well pleased with themselves and their doings and are not troubled at their owne insufficiency and infirmities God cannot abide such as are wise in their owne eyes Iob 37. ult 3. Such as live securely in knowne sins and blesse themselves in their hearts when their