whom God will shew mercy not for what cause Secondly when he saith he will shew mercy it evidently excludes merit For it is mercy that God will bestow such great things upon men for their workes for there is no proportion betweene our workes and the goodnesse we receive from God When we have done all we should account our selves unprofitable servants Ob. But it seemes Gods mercy is caused by merit for God shewes us mercy for the merits of Christ If Christ deserve it then it seemes it is not free Sol. First mercy excludes merit in us though not in Christ. Secondly it was mercy that God gave us Christ to merit for us And thus of the third property of Gods mercy Fourthly Gods mercy is the more admirable yet in that it is eternall God will not change his Word Hee keepeth his covenant and mercy with his servants 1 King 8.23 Gods mercies have beene from all eternity Psal. 25.6 and he will not take away his mercy from his servants Psalm 89.34 but his mercy and loving kindnesse shall follow them all the dayes of their life Psal. 23. ult His mercies are new every morning hee hath never done shewing of mercy Lament 3.23 Isaiah 33.3 He is still building up his mercies and will never leave till he have finished them in an everlasting frame of unspeakable glory Psalm 89.2 His mercy is everlasting and endureth for ever Psalm 103.3 and 136. from everlasting to everlasting Psalm 103.17 God may forsake his people for a moment to their thinking in a little wrath he may hide his face but with everlasting mercies he will receive them As he hath sworne that the waters of Noah shall no more cover the earth so hath hee sworne hee will no more be wrath with his people The hills may be removed and the mountaines may depart but Gods covenant of peace shall not bee removed saith the Lord that hath mercy on thee Isaiah 54.7 to 11. If Gods covenant be not with day and night and if he have not appointed the ordinances of heaven and earth then may he cast away his servants and their â—eed Ierem. 33.25 26. But we see the course of nature is firme and therefore ought to be more assured of the firmenesse of the covenant of Gods mercy to his people The effects of mercy follow To obtaine mercy is to obtaine those benefits which God hath promised to his people as the fruits of his mercy Where God shewes mercy First he will heare their prayers graciously this is promised Esa. 30.18 19. and pleaded by David Psal. 4.1 Secondly he sanctifies all afflictions so as whatsoever befalls the godly proceeds from mercy and not justice in God and shall worke for the best Rom. 8.28 It is Gods love that maketh him correct Heb. 12.6 7. Thirdly he heales their natures from the diseases of their mindes for to shew mercy is likewise to cure us and sanctifie us and God promiseth it Hos. 14.3 Fourthly he multiplies pardon Isa. 55.7 It is not grievous to forgive sâ—n daily when they seeke to him for forgivenesse Fifthly he delivers the soule absolutely from the pit they are free from condemnation Iob 33.27 Psal. 86.13 c. Sixthly in all dangers and weaknesses his mercy holds them up even when the godly say their foot slippeth Psal. 94.18 Seventhly he guides them in all their waies He that hath mercy on them saith the Prophet shall leade them even by the springs of water shall hee guide them Esa. 49.10 The World is like a wildernesse the wicked are like wild beasts in a desart Gods children are so provided for that God preserves them yea and himselfe findes them out meanes of singular refreshing all their dayes Eighthly he crownes them with blessings Psal. 103.4 Ninthly he gives them assurance of an immortall inheritance 1 Pet. 1.3 4. The consideration of this marvellous mercy which the godly have obtained may teach us divers things First with all thankfulnesse to acknowledge the mercy of God we should alwayes mention the loving kindnesse of God in all the experiences we have of the truth of his mercies toward us Esa. 63.7 Wee should frame our selves to an easie discourse of the glory of Gods Kingdome and talke of his power Psal. 145.8 9 10. We should bee so perswaded of this truth as freely to say that we know that the Lord is gracious and very mercifull Psal. 116.5 It is a great sinne not to remember the multitudes of Gods mercies Psal. 106.7 Oh that men would therefore indeed praise the Lord for his goodnesse c. Psal. 107. foure times repeated in that Psalme Christians should glory in it not in their riches strength wisdome c. but in this that they know God that exerciseth mercy Ier. 9.24 Secondly in all our wayes heartily to disclaime merits of workes or opinion of our worthinesse or deserts say still with the Prophet in the Psalme Not unto us not unto us Lord but to thy Name give the glory for thy mercy and truths sake Psal. 115.1 The whole frame of our salvation depends upon Gods grace not on workes Eph. 2. Tit. 3.5 Thirdly let us with David resolve to dwell in the house of the Lord for ever since our happinesse lieth in mercy and since we have the tidings of mercy in Gods house there the fountaine of this grace is daily opened unto us and we may draw water still with joy out of this Well of salvation in the Gospel Psal. â— 7 and 23. ult Fourthly wee should learne of God to be mercifull let us strive to comfort others with shewing them mercy as wee have received merâ—y from the Lord. Oh let us be mercifull as our heavenly Father is mercifull Luk. 6. Fifthly we should hence bee incouraged and resolved since we know our priviledges to goe boldly unto the throne of Grace upon all occasions to seeke mercy to helpe in the time of need We have obtained mercy of the Lord and therefore may and ought to make use of our priviledge Heb. 4.16 Secondly this doctrine of Gods mercy may serve for singular comfort to the godly and that both in the case of sinne and in the case of afflictions 1 Against the disquietnesse of the heart for sinne it should much refresh them to remember that they have obtained mercy yea though innumerable evils have compassed them about Psal. 40.11 12. and though our offences are exceeding grievous Psal. 51.1 Exod. 34.6 7. 2 Secondly in the case of afflictions many things should hence comfort us 1 That howsoever it goe with our bodies yet God hath mercy on our soules 2 That it is mercy that our afflictions are not worse that wee are not consumed Lam. 7.22 3 That in the worst afflictions God doth many waies shew mercy his mercies are new every morning Lam. 3.23 4 That though God cause griefe yet hee will have compassion to regard us according to our strength he will deale with us in measure Lament 3.32 Isaiah 27.7
cast us out of their companies yet we must persist in our intention to sacrifice still to God Fourteenthly in the Sacrifices God had a great respect of mercy that cruelty were not shewed as Levit. 22.27 When he enjoined that the creature must be seven daies under the damme and that no damme with the young one was to be slaine the same day Certainly God abhorreth that cruelty should bee exercised under pretence of piety Cursed be those long praiers that will devoure widdowes houses Matth. 23. In one thing we differ from the sacrifices For the sacrifices were dead or consisted of things without life but we must be living sacrifices we must doe what we will doe while we are alive and must do it lively with the affections that belong to the duties to be done Vse The use may be briefly twofold for partly it should humble us for our neglect of praiers thanksgiving almes contrition We omit the maine duties of our general calling when we omit these It was the abomination of desolation when the temple was without sacrifices how can it but be exceeding uncomely with Gods spirituall house that hath not sacrifices in it We are Christians but in name when pietie and mercy is neglected But especially we should be instructed from hence to mind our work to strive to answer our high calling by a continual care day night to exercise our selves herein the smoak of our incense should daily ascend unto God The Apostle Paâ—l beseecheth the Romans by the mercies of God to looke to their sanctifying Rom. 12.1 Which shewes it is of wonderfull necessity and would make us in some measure walk worthy of the Lord. And to theâ—Hebrewes he bids them take heed of forgetting these sacrifices importing that usually our deficiency in these services are from forgetfulnes we forget to pray and forget to shew mercy even after we have purposed both And thus much of the worke of a Christian. Now his honour followes Acceptable to God by Iesus Christ. VVherein three things may be noted First That howsoever piety and mercy and well-doing finde little acceptation in the world yet it shall never want honour and great esteeme with God Pions and mercifull Christians shall never faile of the love and favour of God Their works are accepted It is true that God may change his minde concerning the Ceremoniall Sacrifices but the acceptation of Christian Sacrifices is a thing established with God Heb. 10.9 These offerings shall be pleasant unto the Lord Malach. 3.4 Thâ—y are well-pleasing in his sight Heb. 13.16 They are a sweet savour unto the Lord Phil. 4.18 God hath a booke of remembrance Mal. 3.17 And our fruit shall certainly remaine Ioh. 15.16 And thus Cornelius his prayers and almes came up before the Lord Acts 10. Secondly That it is not enough to doe good duties but we must strive so to doe them that God may accept them Heb. 12.28 Esay 1.11 12.13.14 Thirdly That now our best works are made acceptable to God onely by Iesus Christ Revel 8.3 4. It is from the presenting of Christ that wee are found holy and without blame in Gods sight Col. 1.22 Therefore we must doe all in the name of the Lord Iesus Col. 3.17 Vsâ— The use of all should be to teach us with all care to devote our selves unto godlinesse that thereby we may prove what this good and acceptable will of God is Let us try Gods acceptation and we shall certainly finde it shall goe well with the just Rom. 12.1 2. Yea wee should from heâ—ce gather much encouragement to imploy our selves in piety and mercy It is enough if God accept of us Quest. But what should wee doe that wee may be sure our sacrifices be accepted of God How shall we know when God doth accept our service in any holy duty Ans. That a mans conscience may be soundly established in this point of God's acceptation we must looke to three things First that the person be sanctified None but Priests must approach to offer sacrifice to God They that are in the flesh cannot please God Rom. 8.8 The sonnes of Levi must be purified and refined as the silver is refined before their offering will be pleasing Mal. 3.3 4. When the Lord rejected with so much disdaine the sacrifices of the Iewes he shewes what they should have done to please him they should have washed themselves by true repentance and put away the evill of their works Esay 1.11 16. Onely the works of the penitent cannot be accepted if the person be not in favour the works are hated For they are sanctified by the holy Ghost Rom. 15.16 Secondly That the manner of performing our service be right there are divers things in the manner are hatefull and divers things pleasing The things specially hatefull are first beloved sinnes secondly hypocrisie thirdly malice and fourthly luke-warmnesse The sacrifice is lothsome if it be blinde or lame or blemished that is if men bring to Gods service the love of any soule sinne the service is lothsome Malach. 1. So if mens hearts be carried away with continuall distractions that service is lost this is To come neere to God with our lips when our hearts are farre from him Hypocrisie is leaven as beloved sinne is bony both forbidden Againe when a man comes to God's works and hath not forgiven his brother hee keepes the Feast with some leaven his Passeover is defiled nor can his owne sinnes be forgiven bâ—câ—use he forgives not Math. 6. 1 Cor. 5.8 Finally luke-warmnesse is like a vomit to God when we are neither hot nor cold They are lothed like the Laodiceans Revel 3. There are other things wonderfull pleasing to Godâ— as First When a man doth whatsoever he doth in the Name of Christ this is the Altar that sanctifieth the gift and the sacrifices are here acceptable through Iesus Christ Heb. 13.15 Col. 3.17 Secondly When our works are soundly powdered with salt that is when we soundly confesse our owne unworthinesse and give all glory to God in Iesus Christ. Thirdly When wee love mercy and piety accounting it our delight to doe God s will and thinking our selves grâ—atly honoured to be admitted to doe this service Mich. 6.8 2 Cor. 8.5 Fourthly When wee can bring faith that is a heart well perswaded of God so as we can beleeve all good of him and his mercy Without faith no man can please God Heb. 11.6 and God takes no delight in him that withdraweth himselfe through unbeliefe Heb. 10.36 37. Fifthly When it is our every-dayes worke Sacrifice will please God if it be continuall Heb. 13.15 Thus of the second thing Thirdly We may know that our sacrifice is accepted if the Lord burne it to ashes with fire from heaven Thus God did put a difference betweene the sacrifice of Cain and Abel by some visible signe and though wee may not limit God and expect hee should answer us by visible signes yet God hath not left us
reconciled yet they are so busily imployed in following foolish vanities that they forsake their owne mercy Ionah 2.8 They will not answer when God calls but reject his Word and grieve his good Spirit and abuse his patience and bountifulnesse and so heape up wrath against the day of wrath Thirdly others seeke mercy but they seeke it not aright they faile in the manner as either they seeke it coldly and carelesly praying but for fashion sake or with their lips without power of affections They speake for mercy but they doe not care for mercy they neither observe nor regard whether their petitions bee granted or denied and this is the condition of the ordinary sort of men Or else they seeke mercy corruptly without sincerity of of the heart as when men pray God to forgive them the sinnes which yet they mind not to leave Now this is a shamefull kinde of seeking mercy For God stands upon it that we must forsake our wickednesse or else he will not forgive Esa. 55.6 2 Tim. 2.19 Or else lastly men seeke it too late â—â— Esau sought the blessing when it was gone Heb. 12.15 They may call when God will not answer Pro. 1. Zachar. 7. And this is the case of some that put off their repentance untill the latter end But have now obtained mercy Doct. The godly are exceeding happy in the obtaining of Gods mercy All that are called in Christ Jesus even all that have truly repented themselves of their sinnes are certainly under mercy and in thâ—t respect in a marvellous safe and happy condition Three things are distinctly imported in the observation First the onâ— iâ— that God is mercifull Mercy may bee obtained Ionah 4.2 Psal. 116.5 and 86. Secondly that penitent sinners doe obtain mercy Iâ—â—l 2.13 Esâ— 55.7 Thirdly that such as have obtained Gods mercy are in a marvellous happy case in comparison of what they were before in It is enough if wee obtained mercy whatsoever we obtaine not Hence the phrase Thou hast covered him with thy mercy And our happinesse in respect of the interest we have in Gods mercy is the greater if we consider either the properties or the effects of Gods mercy There are foure admirable properties in the mercy of God which he shews to his people First his mercy is tender mercy Psalm 51.1 which hee shewes in divers things as First that he is full of compassion in pitying the distresses of his people no father can so pitty his child Psalm 103.13 Hence his bowels are â—aid to bee troubled for them or to sound in him Where is the sounding of thy bowels saith the Prophet Esa. 63.15 Ier. 31.20 The word Misericordiam imports as much for it sounds misery laid to the heart God then is mercifull in that he layes our miseries to his heart Secondly that he waits to shew mercy Esa. 30.18 watching for all opportunities as it were to prevent us with his blessings Thirdly that he is slow to anger not easily stirred to displeasure when he hath shewed his favour Psalm 103.1 He is a God of judgement that considers the weaknesses and infirmities of his servants as knowing whereof they are made Esa. 30.18 Psal. 103. Fourthly that if he do see some more prevailing evills in his people yet hee will spare as a father spares his onely sonne Mal. 3.17 And if he doe chide yet he rebukes his people still with great affection Ier. 31.19 and he will quickly give over and not chide alwayes Psal. 103. He is ready to forgive as soone as they call unto him Esa. 65.23 and 55 7. Psal. 103. Fifthly that if he doe bring affliction upon his people to humble them yet he will not consume them but will repent him of the evill Ioel. 2.13 Deut. 32.36 Amos 7.36 Sixthly that in shewing his love he is of great kindnesse called the marvellous loving kindnesse Psal. 17.7 hence resembled to marriage kindnesse Hos. 2.19 No husband can be so fond of his wife as God is of his people nor can any man devise such wayes to expresse kindnesse as God doth to his people Seventhly that his mercy is without all grievance to him Mercy pleaseth him Mic. 7.18 It breeds as it were an unspeakable contentment in God himselfe when he hath dealth mercifully with his servants Secondly his mercy is immense unmeasurable and this is exprest by divers formes of speech in the Scripture Thus God is said to bee plenteous in mercy Psal. 86.5 aboundant in mercy 1 Pet. 1.3 rich in mercy Eph. 2.4 His mercy is great above the heavens Psal. 108.5 Gods Word herein hath magnified his name above all things Psal. 138.2 He hath a multitude of mercies Psal. 51.1 manifold mercies Nehem. 9.19 They are unsearchable high as the heaven is from the earth Psal. 103.11 His kindnesse is said to be marvellous loving kindnesse Psal. 17.7 Which must needs appeare to be so because he is a Father of mercies all mercies in the world flow from him 2 Cor. 1.3 and all his paths are mercie and truth Whatsoever hee doth to his people is in mercy Psal. 25.6 And therefore the Prophet that could find similitudes to expresse the faithfulnesse and judgements of God by yet is faine to give over when he comes to his speciall mercy to his chosen and vents himselfe by exclamation Oh how excellent is thy mercy Psal. 36.7 8. Thirdly this mercy is the more admirable in that it is free which appeares divers wayes First in that it is shewed without deserts on our parts which the tearme gracious every where given to God in Scripture doth import Secondly in that God is tyed to no man nor to any posterity of men hee hath mercy on whom he will have mercy Rom. 9. Thirdly because it is extended to all sorts of people If the rich mercy of God could have been obtained only by Kings or Apostles or the like it had beene the lesse comfortable unto us but bond as well as the free the Barbarian as well as the Grecian the Gentile as well as the Jew the poore as well as the rich may bee possessed hereof Hee doth not spend all his mercy on Abraham or David but hee reserveth mercy for thousands Exod. 34.6 and will bestow the true mercies of David upon meaner men Esa. 55.4 His mercy is over all his workes especially over all his spirituall workes in Jesus Christ Psal. 145.9 Fourthly it appeares to be free because it can be alone God can love us though no body else doe though Abraham know us not yet God will be a father unto us and never leave us nor forsake us Esa. 63.15 16. Ob. But might some one say In the second Commandement it is plaine that God shewes mercy to them that keepe his Commandements It seemes then his mercy is not free but he hath respect to deserts in us Sol. First our keeping of the Commandements is not alledged as the cause of mercy but as the signe of mercy The words shew to
5 That he doth not afflict willingly Lament 3.33 6 That all shall worke together for the best Rom. 8.28 Deut. 8.16 7 God will give a good end Iam. 5.11 Hee will lift up from the gates of death Psal. 9.13 God will give thee rest from thy sorrows and feares and hard usage Isaiah 14.1 3. Psalm 57.3 Hee will send from heaven to save thee 8 He will afflict but for a moment Esa. 54.7 But in both these cases we must remember First to seeke mercy of God Ezek. 36.32 Secondly if we be not presently answered our eyes must looke up to God and we must wait for his mercies Psal. 123.3 4. Thirdly we must checke our selves for the doubtfulnesse of our hearts as David doth Psal. 4.7 8. and 77.10 Fourthly because we live too much be sense wee must beseech God not onely to be mercifull but to let his mercy be shewed and come to us Psal. 85.8 and 116.77 Fifthly we should also beseech God not onely to let us feele his mercies but to satisfie us also early with his mercies Psal. 90 14. Sixthly we must looke to it that we walke in our integrity Psal. 26.11 and live by rule Gal. 6.16 Lastly howsoever we must trust in God and looke to it that we rest upon the Lord Psal. 32.10 and 33.18 22. For God takes pleasure in those which hope in his mercy Psal. 147.11 Quest. But how may a man that is not yet comforted with Gods mercy take a sound course to obtaine mercy Answ. That men may obtaine mercy First they must take unto themselves words and confesse their sâ—nnes to God and heartily bewaile their offences Ioel 2.13 Hos. 14.3 Secondly they must turne from and forsake their evill wayes and their unrighteousnesse inward and outward Isaiah 55.7 Thirdly they must be carefull to seeke the Lord while he may be sound Isaiah 55.6 Fourthly they must be mercifull and love mercy for then they shall obtaine mercy Matt. 5.6 Fifthly they must learne the waies of Gods people and learne them diligently Ier. 12.15 16. They must have pure hands and a cleane heart and not lift up their soules to vanity Psal. 4.5 Sixthly they must hate the evill and love the good Amos 5.5 Seventhly they must cry unto God daily Psal. 86.3 Eighthly there must nought of the cursed thing cleave unto their hands Deut. 13.17 Ninthly when the Lord saith Seeke yee my face their hearts must say Thy face O Lord will we seeke Psal. 27.7 8. Vers. 11 12. Dearly beloved I beseech you as strangers and pilgrims abstaine from fleshly lusts which fight against the soule And have your conversation honest among the Gentiles that they which speake evill of you as of evill doers may by your good workes which they shall see glorifie God in the day of their visitation THese words contain the epilogue or conclusion of the whole exhortation as it concernes Christians in generall from verse 13 of the former chapter hitherto and it hath in it matter both of dehortation and of exhortation as answering in the substance to all that he hath hitherto intreated of by way of use The dehortation is in verse 11 the exhortation in verse 12 in the one shewing what they should avoid in the other what they should doe They should avoid fleshly lusts and that they should doe is to live honestly In generall wee may note That it is the proper effect of all sorts of doctrine in Scripture to make an impression of care in our hearts about the reformation of our lives that it is in vaine heard which doth not some way breed in us a hatred of vice and a love of honesty This is the use of all Scripture 1 Tim. 3.16 17. Which may serve for triall of such as come to the Word They may know whether they bee good or evill hearers by the impression made upon their hearts by the Word And it may serve for information to shew us the excellency of the Word above all other Writings because there is no line in Scripture but some way it tends to the redresse of our natures from sinne and to plant holinesse in us which can bee true of no humane Writings And withall it shewes the happy estate of the godly who though they have many diseases in their natures yet they have wonderfull store and variety of medicines in Gods Word to heale their natures If for the diseases of our bodies there be but one herbe in the whole field that is good for cure we have reason to thinke that God hath provided well in nature for us but how is his mercy glorious who in the spirituall field of his Word hath made to grow as many herbes for cure of all our diseases as there be sentences in Scripture And lastly it should teach us to use the Scriptures to this end to redresse our waies by them And thus in generall The first part of the epilogue hath in it matter of dehortation where observe First the parties dehorted who are described by an epithet importing their priviledge above other men viz. Dearly beloved Secondly the manner of propounding the dehortation viz. by way of beseeching I beseech you Thirdly the matter from which he dehorts viz. fleshly lusts Fourthly the manner how they are to be avoided viz. abstaine from them Fifthly the motives first Yee are strangers and pilgrims secondly these lusts are fleshly thirdly they fight against the soule Dearly beloved This terme is not used complementally or carelesly but with great affection in the Apostle and with speciall choice and fitnesse for the matter intreated of which we may observe in the most places where this lovely epithet is given to the godly in other Scriptures God is exceeding choice of his words hee never mentioneth the tearmes of love but hee brings to his children the affections of love as I may so say Men through custome use faire complement of words when their hearts be not moved but let our love be without dissimulation But let that goe The point here to be plainly observed is That Christians are beloved of all other people they are most loved I will but briefly explicate this First God loves them and that with infinite and everlasting love and hath manifested it by sending his owne Sonne to be a propitiation for their sinnes 1 Iob. 4.9 10. Secondly Christ loveth them which hee sheweth by giving his life for them Thirdly the Angels of heaven love them which they shew by joying in their conversion and by their carefull attendance about them Fourthly the godly in generall love them There is no godly man that knowes them but loves them for every one that loves God that begot them loves every one that is begotten of God every one I say that hee knowes 1 Iob. 5.1 Lastly the godly Teachers love them which they shew in that they are not onely willing to impart to them the Gospel but even their owne soules because their people are deare unto them 1 Thess.
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
their latter end What can be concluded from an example when Gods promise cannot bee shewed If any object that they have a promise for the Scripture saith that At what time soever a sinner repents himselfe from the bottome of his heart God will forgive him I answer that this sentence doth containe no such promise for it onely promiseth forgivenesse to them that repent at any time but it doth not promise that men may repent at any time when they will Besides the words in the Prophet Ezekiel are onely In the day that he turneth which import nothing to prove that a man may repent in any part of his life when he will Fourthly the conversion of the theese was without meanes miraculously by the divinity of Christ and is recorded among the workes of wonder such as were The raising of the dead the trembling of the earth the darkning of the Sunne and the like and if men dare not be so foolish as to expect that at their pleasures these other wonders should be done then neither may they in that of so late conversion without meanes If others say that men were hired into the vineyard at the eleventh houre and were allowed and rewarded as well as they that went in at the third houre I answer that the drift of the parable is onely to shew that men that had the meanes later than other men may yet be saved it cannot be stretched to so large a sense Besides being a Parable it may illustate but cannot prove without some other Scripture to which it serves as an illustration But my speciall answer is this that those men were never hired before the eleventh houre they went in so soone as any came to hire them And so it is true that if men have lived till extreame old age and never had the meanes till then they may have as much hope as they that had the meanes in their youth but that will not warrant the presumption of such as being called the third houre will not goe in till the eleventh houre Use 2. And therefore the second use should be for instruction to perswade all that minde their owne good to walke and worke while they have the light while it is yet to day before the shadowes of the evening be stretched out as our Saviour exhorts in the Gospel We should bestirre our selves to make all the profit we can of the present meanes God affordeth us for the night may many waies come upon us ere we be aware For first who knowes how soone the night of death may come upon any of us and then if we have no oyle in our lampes it will be too late to goe to seeke Secondly the night of restraint may come upon us the meanes may be taken away wee are not sure how long the Candlesticke may continue before it be removed God may take away good shepheards and suffer idle shepheards to succeed in the room of them Besides a mighty storme of cruell persecution may surprise us Thirdly the night of temptation may come and so for the time frustrate the life of the meanes for either God may hide himselfe from us and then the Sunne will be set to us even at noone day or God may hide the power of the Word from us even when it is of power to others as David imports Psal. 119. when he saith Lord hide not thy Commandements from mee or the Lord may restraine the spirits of his servants that speake unto us for the hearts of the Apostles themselves were not alwaies enlarged in the like manner towards the people as is imported 2 Cor. 6.11 Thus of the fourth doctrine Doct. 5. We may further hence note concerning the time of this visitation that not onely there is a season but withall that it is but a short time in comparison therefore here called The day of visitation Now a day is one of the least measures of time and this ariseth not onely from the brevity of mans life and the infinite mutations that befall the outward conditions of men and the extreame malice the divell and the world beare to the Gospel but also from the will of God who will offer his grace in so speciall a manner but for a short season Neither is the Lord bound to give account to us of his so doing since wee have more reason to admire his mercy that will offer us his grace at all than to murmure because it is not offred alwaies yet this shortnesse of the season doth the more magnifie Gods power that can so quickly conquer and set up the Kingdome of Christ and gather his elect And some cause may be taken from the rebellion of wicked men who when they despise holy things and use them vile the Lord to shew the account hee makes of those treasures removes them from them Thus the Jewes lost their glory Act. 13. When a people growe obstinate and will not be wrought upon that God that commands us not to give holy things to dogges doth himselfe also many times remove his Word for the unprofitablenesse and unworthinesse of the people Use. The use should be so much the more strongly to inforce the care of speedie profiting by the meanes while it is yet called Today as the Apostle urgeth it at large in the third and fourth chapters to the Hebrewes And withall it should teach us to bewaile the stupidity and carelesnesse of the multitude that in these times of peace and spirituall plenty have no care to make any provision for their soules over whom we may lament as Christ did over Jerusalem Luk. 19.42 c. And the shortnesse of the time should teach Ministers to labour more diligently they that are the stewards of the manifold graces of God should be instant in season and out of season and with all authority beseech rebuke and correct knowing that their time is short and uncertaine Doct. 6. We may here note that the day when God visits a man with his grace is a glorious day The Apostle speakes of it as of the most happie time of the life of man and so was it ever accounted by the godly Esa. 24.22 23. And it must needs appear to be a day of singular happinesse if we consider what that day brings forth instantly unto the man or woman visited of God For First in that day God reveales in some measure his love to the visited which is the more admirable a benefit because Gods love is a free love and it is everlasting and is also immense Secondly in that day he gives that particular person unto Christ and gives Christ unto him with all his merits Ioh. 10. and 17. Thirdly in that he justifies him both forgiving him all his sinnes and clothing him with the righteousnesse of Christ. Fourthly in that day he adopts him to bee his owne child that was before the child of wrath Rom. 8.16 Fifthly in that day hee gives him a new nature and creates and
sheepe Fourthly he that lives without God and Christ that can spend whole daies and nights without any communion with God yea that when he is present before God finds his heart continually carried with wandring distractions that constantly draw him away from all inward attendance upon God Ephes. 2.12 Esay 29.13 he erres in his heart Psal. 95.10 Fiftly he that hath no other companions of his life but swine and wilde beasts that is wicked men of all sorts especially when it is joyned with willing neglect and shunning of the society of the godly Psal. 5. 2 Cor. 6. Sixtly he that tastes nothing but earthly things and findes no savour in spirituall things it is a signe that he is out of the pasture and feeds in the wildernesse Rom. 8. 1 Iohn 2.18 Seventhly he that when he is told he is out of the way blesseth himselfe in his heart when it is plainely found that he openly wandereth Psal. 36.1 2. Deut. 29.19 Eighthly he that lives in any of the grosse sins expressely mentioned in the Catalogue in Scripture without repentance as swearing Com. 3. adultery covetousnesse drunkennesse railing extortion 1 Cor. 6.9 or the knowne sins of deceit Micah 6.10 Ninthly he that doth his workes of purpose to be seene of men resting only in the praises of men not seeking the praise of God Mat. 6. Rom. 2.26 Tenthly he that knowes not Gods wayes especially if he desire nor knowledge or entertaine wilfull objections against the meanes of knowledge Psal. 95.10 Eleventhly they that spend their zeale in meeting with other mens infirmities neglecting sound reformation in themselves It is the wisedome of the prudent to understand his owne wayes but to be a busie-body in other mens matters is erring and the folly only of fooles Pro. 14.8 Every busie-body is out of the way The Doctrines follow and so divers things may be observed out of these words Doct. 1. Even godly men before their calling were out of the way as lost sheep as well as others Ephes. 2.2 Tit. 3.3 Which should serve first to set out the riches of Gods free grace as the only first cause of the happinesse and salvation of the Elect. Secondly it should teach the godly divers duties both toward God other men and themselves As for God they should live to his prayse and spend their dayes in magnifying his great compassions in their deliverance that deserved so ill at his hands And withall it should teach them to put all their trust in God seeing they carry about them a nature that hath beene apt to wandring and therefore have cause to mistrust themselves And for other men that are out of the way they should pity them and carry themselves with all meeknesse and charity remembring what themselves have beene Tit. 3.1 2 3. And for themselves they should be the more humble and abased hating all pride and conceitednesse and contempt of others Doct. 2. A man may be a sheep and yet lost Not only Dogs Goats Swine Lyons c. may be out of the way but even sheep may wander and be clean lost Men of harmlesse natures and such as are profitable members of humane societies and such as are of a gentle disposition and free from grosse offenses yet may be utterly lost and cleane out of the way of happinesse and if they returne not by repentance may perish for ever And this is a point which should marvellously affect civil-honest men and move them at length to see the weake vanity of their confidence in their prayses for civillity of nature or life This is a doctrine very hardly entertayned by this sort of men and the rather because they think they want nothing unto the prayse of a good life never considering that they are not religious though they be civill and that they have a world of inward impurities though they are free from outward grosse uncleannesse of life and that they never felt the joyes of the holy Ghost to approove of them though they have beene tickled with the prayses of men and that they have not sought or desired the assurance of Gods favour or a better life but spend their time in a still dreame without providing for what is most necessary and that they never serve â—od not have had any sociable fellowship with him in any of his Ordinances in respect of the inward power of them Doct. 3. To breake out from the meanes of Religion and from the society of godly Christians is the very way to undo many a soule A sheep is 〈◊〉 when it is gotten from sheep and is out of the pasture and hath no discreet shepheard to take the care of it Thus of the first part that is mans misery by nature The meanes of recovery out of that misery followeth and that is noted in the word Returne Where first may be observed that wicked men may returne It is not impossible for men that have spent a 〈…〉 lives in sinne and vanity at the length to be saved And it is the first part of a mans work that would return to inform himselfe seriously of 〈◊〉 â—â—â—â—ments that may proove that he may bee helped out of his misery The fiâ—â—t thing a diseased man inquires after is whether his disease be curable or no. Now there are divers things that give hope of curing and salvation even to men that are as yet cleane out of the way as First the disposition of God towards sinners which appears first because he sweares he desires not the death of a sinner but rather that he should return and live Ezech. 18.21 Secondly he is patient and hath been with thee all this while and he is therefore patient that men might repent and be saved Rom. 2.4 2 Pet. 3.9 Thirdly he hath declared himselfe to be willing to forgive all sinnes but only the sinne against the holy Ghost One sinne only is unpardonable all other sinnes may be forgiven Secondly the sufficiency of the sacrifice of Christ He is the Lamb of God that taketh away the sinnes of the world Iohn 1. Rom. 3.25 Thirdly the worke of Gods grace already shewed unto them For first God hath placed them in the visible Church where repentance and salvation may be had Secondly he hath bestowed upon them many temporall blessings to allure them to seeke to him for mercy Thirdly he causeth the Gospell to be preached to all sorts of men without exception And so grace is offred to them and there is no other let but their refusall of grace offred Fourthly the example of all sorts of sinners that have returned As great sinners as they have beene received to mercy and they are set out as examples to encourage other men to seeke mercy as Manasses Mary Magdalen David Peter Paul and others Many among the Corinthians have beene notorious offenders but were justified and sanctified The explication of the doctrine of returning followes where these things are to be considered of First the motives to perswade men to returne
former ages In old time The example is in the second place commended for the antiquitie of it Where we learn that a respect may be had to old time yea respect is due to the times of old Antiquitie is an argument of praise therefore are wee bidden to aske after the old way Ier. 6.16 to aske of the daies that are past Deut. 4.32 to remember the daies of old and to consider the yeeres of many generations Deut. 32.7 And Ministers in publick teaching must be like the good Scribe that brings out of his treasurie things both old and new Mat. 13.52 fathers must talke of the things of old time to their children Ps. 44.1 Now because the argument from aâ—â—â—quitie or the old time hath beene much abused and such reasoning is taxed in many Scriptures therefore that the point may be more cleare I will distinctly consider first in what cases the old times and antiquitie may not be pleaded and then in what cases antiquitie may be pleaded and good use may be made of it For the first antiquitie is ill pleaded in the caseâ— folloâ—â—ing as 1. When antiquitie is counterfeit when that is called the old time which in comparison was but yesterday as the Papiste lead us to the ages not long since past and will not permit us to looke higher to the times of the Prophets and the Apostles which is the true antiquitie 2. When antiquitie is pleaded to confirme 〈◊〉 in doctrine And so the doctrin was never a whit the better that caught the law of God 〈◊〉 only bind the outward man not the heart the outward man â—oo but in some higher cases And therefore our Saviour rejects the errours of the Pharisees though they would confirme thâ—â— by the sayings of oldâ—imeâ—punc Mat. â— Ioâ— â—5 â—0 3. In the case of sinne sinne is not the better for the oldnesse of i◠〈◊〉 the worse therefore the old man must be mortified and all old things must be put away 2 Cor. 5.17 As an old leprosie is worse than a new Lev. 13.11 so their hatred was the worse because it was old Ezek. 25.15 And the godly pray Remember not against us our old iniquities Psal. 79.8 and the wicked are condemned for not purging out their old sins 2 Pet. 1 9. and all men should purge out the old leven 1 Cor. 5. And as in the sins of life betweene man and man so about Gods service old courses are barefull if they be idolatrous and superstitious and therefore they were condemned for doing after the old maner 2 Reg. 17.34 and they are reproved by the Prophet Ieremy that so commended the old times of Idolatry Ier. 44. 4. When God abolisheth the old things and brings in new and so the old Covenant is not better than the new nor the old Testament better than the new Heb. 8.6 7 13. 2 Cor. 5.17 5. In the case of the discoverie of such mysteries as for the time of revealing them depend upon the good pleasure of God only so things hidden for ages and generations are revealed in the Gospel and yet must not be rejected Col. 1.16 6. When old times are pleaded of purpose to lessen the glory or profit of the present workes of Gods power and mercie Esay 43.18 And this way the Pharisees offended that to avoid subjection to Christ and his doctrine would magnifie Moses and the Prophets of old time And so doe those people offend that commend the old Teachers more that are dead or absent and will not profit by those they have Mat. 23. 7. When it is used in defence of publike disorders and offences and grievances in Church or Common-wealth The pretence of Innovation must not hinder the reformation of knowne diseases in publike States Such things as have beene wastes of old must be built though it were not done of long time They shall build the old wastes saith the Prophet Isa. 62.4 8. When particular Christians doe mis-apply it to confirme them in their unbeliefe or doubting as if God did not regard or accept as informer times whereas if we serve him in uprightnesse of heart he will accept our offerings as in the dayes of old Mal. 3.4 And if we get Davids affections to God and goodnesse and will attend upon Gods mercie in the meanes we shall have the sâ—â—e mercies of David Isa 55.1 4. Thus of the wayes how old things and the pleading of them may be misapplied and done in our owne wrong Now followes to shew in what cases respect must be had to Antiquitie and old times And so Antiquitie commends 1. The workes of Gods power and mercie Deut. 32.7 2 Kings 19.25 Psal. 44.2 and God is well pleased to be urged with arguments taken from his old dealing with his people Arise as in the daies of old Isa. 51.9 so in Mich. 7.14 20 and bath left the memory of them upon record that we might thence confirme our weake faith 2. The particular experiences we have had of Gods goodnesse towards us Thus David remembers dayes of old Psal. 77.6 143. â— 3. The profitable determinations of right in judiciall things betweene man and man and so the old bounds are to be greatly respected Pro. 22.28 4. The publike orders of the Church about the circumstances of Gods worship as the orders of the Jewes to have the preaching of Moses in every Citie on the Sabhath day Acts 15.21 This order is the more observeable as few other reasons 〈◊〉 because it was so in oldeiâ—â—â— 5. Gods Commandements It is an argument of weight to perswade to obedience when it can be shewed that that Commandement is an old Commandement Iohn 2.7 6. In things that one doubtfull or difficult such respect is to be given to Antiquitie as men should not rashly oppose their owne or other mens new conceits so as due respect be had to equally comparison in the nature of the things questioned Ioh. 32.6 7. In the examples and patterns of wel-doing that have had due conformity to Gods will revealed in his precepts and so the examples of holy practises in old time should much move the consciences of the godly now-adaies as the Apostle shews in this verse And thus of the two points in the description Holy women The persons from whom this patterne is taken are holy women where observe 1. That holinesse in the first Table is required of women as well as men and they are bound to the duties of Gods worship and to be religious women as well as to the duties of the second Table to be chaste mercifull faithfull diligent in the affaires of the family or obedient to their husbands Which serves to confute those men that say women need not be studious in matters of Religion it is enough for them to be good house-wives and obey their husbands And withall it may comfort women in the practise of the duties of Religion for by the commendation given of holy women in this Text it appeares
they live Prov. 24.11 12. But judgement mercilesse shall be to them that shew no mercy Iam. 2.13 4. Divers of the better sort are to bee rebuked about this point many Christians spend a great deale of zâ—ale about lesser matters and in the meane time neglect the greater things of the Law such as are judgement and mercy for few Christians are sufficiently instructed or inflamed in the estimation of the worth of the workes of mercy or the necessitie of them to the glorifying of God and the profession of Religion Matth. 23.23 Secondly for instruction and so this doctrine should worke in us a great impression of desire to shew forth the fruits of mercie with all tendernesse and sinceritie and to this end we should shew that we desire in practise to obey this doctrine as neere as we can I say we should shew it by accepting the exhortations of others that move us for any workes of this kind 2 Cor. 8.17 especially we should strive to answer the expectation of our Teachers herein and willingly give our selves first to the Lord and then to them suffering them to direct our workes herein with all readinesse 2 Cor. 8.5 24. and to this end we should use all good meanes to stirre up our selves to good workes of this kinde all our dayes and therefore we should plow up the fallow ground of our hearts by prayer and confession of our naturall barrennesse herein and indisposition Hos. 10.12 and withall thinke much of all the motives might stirre us up hereunto And so we should thinke of the matchlesse patterne of Gods mercy and in particular of his mercy to us Mat. 5. Luke 6. as also of the worth of mercy it is better than sacrifice Mat. 9.13 and of the originall of it God is the father of mercies 2 Cor. 1.3 and of the use of it it proves us to be the true brethren and true neighbours Luke 10.37 and of the great profit of it for they that are mercifull shall obtaine mercy Mat. 5.7 and to give to the poore is but to lend to the Lord and so there is no usury can be so gainfull as this of laying out of our estates for the reliefe of the poore Thus of the right bowels of mercy Be courteous Courtesie is the fift thing required in our conversation one towards another This is exacted in other Scriptures as Eph. 4. ult Tit. 3.2 Col. 3.12 this is called by the title of comitie and kindnesse Now that we may know distinctly what is meant by courtesie I will shew both what it comprehends and what it hath not in it It comprehends divers things as 1. A willing saluting of those Christians we meet 2. A conversation void of harshnesse sullennesse intractablenesse scornfulnesse clownishnesse churlishnesse desperatenesse or hardnesse to please 3. In matters of offence it makes the fairest interpretations and forgives heartily and cheerefully Eph. 4.32 4. In entertainement it is free and hearty and loving Acts 28.7 5. In hearing others speake it is patient and willing Acts 24.4 6. In giving honour it preferreth others almost of all sorts 7. In moderating authoritie over inferiours so as to be better towards them than they can require Thus of the courtesie of the Master to his Servants 1 Pet. 2.18 But yet we must know that under pretence of courtesie we must not hold needlesse conversation with the wicked nor any way countenance or honour open and notorious offenders nor use a promiscuous respect of good and bad all alike nor unadvisedly contract any speciall familiaritie or friendship with persons unequall or unmeet nor rashly discover secret things to all we meet withall The use should be to teach all Christians to make conscience of this vertue seeing God requires courtesie as well as pietie and the contrary causeth the good way of God to be evill spoken of And besides the Apostle imports here that a courteous conversation may preserve us from many troubles But yet let men be againe warned not to rest in meere complements and outward formalities but practise such a courtesie as is joined with the right bowells of mercy and good workes which may be observed from the coherence Especially let all true Christians abhorre that dissimulation that men should salute willingly and speake faire and use men with great kindnesse and yet plot malice and mischiefe in their hearts and speake evill behind mens backs and secretly labour to subvert other men who are deceived by their complement and mistrust not their envie or malice and withall men should avoid complementing with others when it is for the compassing of their owne ends especially when they are sinfull as was the practise of Absolon when he aspired to the kingdome And thus of the directions the Apostle gives for the avoiding of trouble as they concerne our conversation towards the godly Vers. 9. Not rendring evill for evill or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing REnder not evill for evill Now followes the directions for our carriages to wicked or unreasonable and injurious men and so if we would live in peace and out of trouble we must take heed that wee be not provoked by them to revenge or reviling Where observe 1. That wicked men are naturally bent to doe evill and to be injurious and to revile others especially the godly Psalm 36.3 4. Destruction and misery are in their waies and the way of peace they have not knowne and their throat is an open sepulchre their mouthes are full of cursing and bitternesse the poyson of Aspes is under their lippes Rom. 3.13 14 16 17. The use should be therefore to teach godly men to provide for it wheresoever they live in this world they must looke for it to be abused and reproached they may thinke to live safely in a wildernesse as well as to live without receiving injury from carnall and profane men God can restraine the very Lyons that they should not fall upon Daniel and hee can cast a feare upon the wicked that they shall not attempt injury against the godly but though God doe thus at sometimes yet he will not be bound alwaies to doe it Secondly this should teach such as desire to live in safety to avoid all needlesse conversation with the wicked for though at the first thou mightest thinke they were of faire carriage and would doe no wrong yet after a time they will shew their nature especially if they see they cannot draw thee to run with them into the same excesse of sinning And thirdly as any desire to have evidence to their owne soules that they are become new creatures and have new natures so they should shew the proofe of it hereby viz. by avoiding all injurious courses and reproachfull and bitter words 2 All private revenge is forbidden for it is unlawfull to render evill for evill 2 Thes. 5.15 the Apostle saith See that no man recompence unto any man evill