without testimony of his favour For by his word of promise and by his Spirit bearing witnesse to our spirits hath hee manifested even from heaven his acceptation and in particular when the beleever stands before the Lord with his sacrifice duly offered when the Lord doth suddenly fill his heart with the cloud of his presence or warme his soule with the joyes of the holy Ghost what is this but the signe of his acceptation Quest. VVhat if we be accepted in our service of God what great thing is that to us Answ. VVhen God accepts thine offerings thou maist be assured of three things First Thaâ— all thy sinnes be forgiven thee God hath purged away thine iniquity he hath received an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell unto God he rejoyceth over thee with joy Phil. 4.18 Thirdly It is a pledge unto thee that God will supply all thy necessities out of the riches of his glory in Iesus Christ our Saviour Phil. 4.19 Verse 6. Wherefore also it is contained in the Scripture Behold I put in Sion a chiefe corner-stone elect and precious and he that beleâ—veth therein shall not be ashamed HItherto of the proposition of the exhortation The conformation followes where the Apostle gives reasons why we should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priviledges of Christians unto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7.8 In the testimony of God observe first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concernes either the giving of Christ for the good of the Church or the safety of the Christian that by faith receiveth Christ. The giving of Christ is exprest in these words Behold I lay in Sion a chiefe corner stoâ—e elect precious the safety and happinesse of the Christian that receiveth Christ in these words And bee that beleeves in him shall not be confounded First of the place where this testimony is found viz. In the Scripture By the Scripture is usually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy ghost But here he meanes it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word gives us occasion to consider of the nature of these Books and of their use and of their excellency and of their harmony These Books are called Scripture because they containe in writing the whole will of God necessary to be known of us they are the Treasures of all truth The doctrine which was before delivered by tradition for 2000. yeares was afterwards written downe and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible above all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceeds all others in divers respects First because these vvritings vvere inspired all of the holy ghost 2 Tim. 3.17 2 Pâ—t 1.21 so vvere no other vvritings Secondly those vvritings containe a vvisdome far above all that that can be had by the Princes and men of this vvorld the platform of the wisdome that is in God himselfe 1 Cor. 6.7 Thirdly they vvere penned by more excellent men then any other vvritings the greatest vvisest holiest men Moses David Salomon the Prophets Euangelists Apostles c. Fourthly they have such properties as no other vvritings have they are more perfect pure deep and immutable then any mans vvritings These containe all things necessary unto faith and a good life 2 Tim. 3.17 18. These vvritings onely are pure vvithout fault or error or any corruption in them and for depth â—nd majestie never any vvritings came neare them and for unchangeabâ—nes Heaven and earth must passe away but a jot of Gods word shall not passe away Matth. 5.24 1 Pet. 1.23 Fiftly if we consider the effects that must be acknowledged to the praise of the Scriptures vvhich can be true of no writings besides no writings can describe God so fully to us no writings do so bring glory to God no Scripture but this can convert a soule to God Heb. 4.12 13. Other writings may shew us some faults to be avoided but give no power to subdue them Psâ—l 19.8 These writings onely can minister solid comfort to us in adversity and these onely can make us wise to salvation and perfect to every good word and work The consideration whereof should work in us a singular love to this booke above all other books in the world yea above all the treasures in the world we should account them with David more sweet then hony and more precious then gold Psal. 19.11 Psal. 119.14 15 27. Thirdly the third thing may be noted from hence is the harmony of all these books they all agree as if they were but one writing yea but one sentence yea one word though the books were written by divers men yet they agree so perfectly that they all sound one thing for they were all inspired by the same Spirit of God which should teach us when wee meete with doubts or objections or scorning contradictions to condemne our owne ignorance and to be fully resolved that there is a sweet harmouy though we doe not see it And secondly and especially it should knit our hearts to the Scriptures wee should be affected as with the most delightfull musick of the world or in the world Fourthly The fourth thing concernes the use of Scripture and so we may note two things First That wee must receive no opinions but what can be proved by Scripture To the law and to the testimony if they speake not according to these it is because there is no truth in them Isaiah 8. Secondly we may note hence that the best men must prove what they teach by Scripture If the Apostles did it who were men priviledged from error then much more must other men we must beleeve no man above what is written 1 Cor. 4.6 and hee is accursed that teacheth other things then what is written Gal. 1.7 though he were an Angell from heaven Which should teach us to get proofes into our heads for all that we beleeve and to take heed of receiving traditions even from good men For there be traditions on the right hand as well as on the left Ioh 5.30 Acts 17.1 Thes. 5.21 Secondly Thus of the place where this testimony is The manner how it is there is in the word Contained It is contained in Scripture Contained 〈◊〉 〈◊〉 〈◊〉
our selves to Gods disposing we are his treasure it is reason he should doe with his owne what hee will and the rather because hee will never imploy his treasure but for advantage He that blamed the evill servant for not gaining by his talent will certainly himselfe gaine by all the waies he imployes his owne treasure This doctrine should serve also for a double warning to wicked men First to take heed how they wrong Gods people if they touch his Annointed they touch the apple of his eye Hee will be sensible and requite it They are not in a safe condition that wrong the Favourites of Kings their backes are as good as broken and every man is afraid of them and it is no lesse danger to be injurious to that people which is so deare to God And withall this doctrine should teach us and them that if they have any desire to get the King of heavens pardon or to obtaine favour with him if they have any minde to repent they should do well to get some of those Favourites to commend their suit to the King God will not deny them The prayers of the righteous availe much especially if they be earnest with him Hitherto of the enumeration of the particulars of the prerogatives of the godly the end of them follows viz. That they may shew the vertues of Christ that called them Vertues The originall word here translated vertues is but sparingly used in Scripture the Apostle Paul onely useth it once viz. Phil. 4.8 and the Apostle Peter here and twice in the next Epistle neither doe Interpreters agree about the translation of it For many following the Syriach render it praises and not vertues and so the meaning is our priviledges are bestowed upon us to this end that we should shew forth the praises of Christ and that divers waies First by embracing these prerogatives themselves For these do set out much the praises of Christ as his love to man his wisdome and power that could redeeme a people out of such misery to happinesse and his singular acceptation with his Father from whom hee obtained such large prerogatives for his servants Secondly by thanksgiving when we praise God for Christ and give praise to Christ for all his goodnesse and love to us Thirdly by commending the riches of the love of Christ to us setting forth his praise from day to day as we have occasion by discourse to others Fourthly by living so as that God in Jesus Christ may bee glorified in the woâ—ld especially in the Church Now other writers follow the native signification of the word and translate it vertues but with different interpretation For some by the vertues of Christ understand the benefits exhibited to us by Christ and so wee are enriched with the former priviledges that so wee might make it appeare â—ow much we have gained by Jesus Christ And these benefits of Christ wee shew forth by thansgiving to God daily praising him for them as also by the word of exhortation when we call upon others to seeke after them and lastly by carrying our selves so as may become so great treasure keeping them with all care esteeming them above all gettings and living as contentedly as if God had given us a Kingdome on earth and ordring our conversation so as men might see our care of good workes becomming such high preferment But I rather follow those Interpreters that take the word as it properly signifieth for the gifts of the mind in Christians bestowed upon them by Christ and so it is originally a philosophicall word expressing those endowments of the minde which Philosophers in their Ethickes prescribed and it is the more sparingly used by the Apostle because it is too low a word to expresse the worth of the rich mercies and graces of Christ and the Apostle Paul Phil. 4.8 when he saith If there be any vertue c. meaneth that if there were any vertue in which Philosophers did excell they should strive not to come behinde those naturall men even in those vertues such as were chastity liberality temperance sobriety magnanimity truth justice and such like Now as the Scripture taketh notice of vertue it belongs to the duties of the second table as godlinesse doth to the first and though vertue considered morally hath nothing supernaturall in it yet considered as it is propounded here it is of singular worthinesse to be regarded For though those vertues which were in the Philosophers were but naturall yet there were certaine vertues in Christ belonging to the second Table which as the patterne is given us in him could never bee found in meere naturall men so that the Apostle doth of purpose separate the consideration of vertues and in especiall call upon us to get framed in us those vertues which did most shine in the nature and conversation of the Lord Jesus Christ. Now in all the words foure things must bee distinctly handled First that every Christian is bound to imitate the speciall vertues of Jesus Christ. Secondly that it is not enough to have those vertues but they must shew them forth accordingly Thirdly how those vertues thus shewed forth are still called the vertues of Christ. Fourthly the Periphrasis by which Christ is described is to be attended when he saith It is hee that called us For the first of these it is apparent that the Apostle takes all the godly bound to the imitation of the vertues of Christ. Note by the way that it is the vertues of Christ that are to be imitated For every thing in Christ is not to be imitated as First not his infirmities for though they were unblameable and without sinne yet they imported weaknesse and so though they be in us yet wee are not to strive after the attainment of them Secondly not his workes of Divinity as his miracles curing of men with a word walking on the water fasting forty daies and such like Thirdly not his workes of Office such workes as he did in that singular obedience to that singular commandement of his Father in dying to redeeme the Church and so all the workes of his Mediator-ship as he was the Mediator betweene God and man Fourthly not his workes of obedience as the son of Abraham to the Mosaicall Lawes those that were Ceremoniall for Christ must be considered as the sonne of Adam and not as the sonne of Abraham As the sonne of Adam he was bound to the Morall Law whether as it was first written in mens hearts or as after it was taught by tradition and at length by the Writings of Moses Fifthly wee are not bound to follow every action of Christ in indifferent things no not in such as had some circumstantiall relation to religious duties such as were to sit and preach or to preach on mountaines or by high way sides and in a ship or to pray all night or to weare a garment without a seame or to sit at the Paschall Supper and a multitude
not onely lyars but such as love lies Rev. 22.8 And a good man is said to have this property that he will not receive an ill report against his neighbour Psal. 15. And by receiving evill reports a man becomes accessary to the slander guilty of it for as it is true that the receiver of evil-gotten goods is accessary to the theft so is it in the case of slander somewhat worse for there may be theeves though there be no receivers but there can be no slanderers without some to receive the slander Neither is there any great difference betweene the tale-bearer and the tale-hearer for the tale-bearer hath the divell in his tongue and the tale-hearer hath the divell in his eare Quest. But what should wee doe to avoid tale-bearers or if wee do heare reproaches or slanders of other men Answ. As the North wind drives away the raine so must thy angry countenance do the slaundering tongue thou must not any way shew any liking of his discourse but the contrary yea and further thou must as farre as thou art able make an apologie for the godly man that is evill spoken of And the tongue of a godly wise man should be in this sense healthfull because it should be ready to heale that wound which the tale-bearer hath made in the name of his neighbour Prov. 12.18 and 25.23 Thus of the second reason The third and fourth reasons are contained in these last words viz. That they may by your good workes which they shall behold glorifie God in the day of visitation The reasons are because God may visit them and if he do they will glorifie God upon the remembrance of your good workes But here I purpose to handle the words as they lie in the order of reading them and so I have foure things to consider of First of good workes secondly of the beholding of good workes thirdly of the glorifying of God fourthly of the day of visitation Good workes Divers observations are implied here First that Religion sets men to worke there is labour in godlinesse Hee must worke that will be truly godly or religious God entertaines no servants but he sets them to worke they are called to labour all the daies of their life Wee must worke out our salvation without working wee cannot be saved though our workes be not the cause of salvation This point proves that the Gospel is not a doctrine of liberty religion doth call men to working not to live as they lift but as he lists that died for them and requires their service And secondly this doctrine shewes who is a true Christian. For as the Scripture is wont to describe a profane man by saying that he is a worker of iniquity so doth it avouch that hee is a godly man that worketh truth and righteousnesse Psal. 5. Prov. 14.23 Ioh. 3.21 Psal. 106.2 To be a worker of iniquity imports three things First grosse knowne sin secondly a daily custome in the practice of it and thirdly an estimation of sinne as the means of our happie life The wicked man lives by sin as the labourer doth by his trade So here that man that will labour and that constantly about the workes of a holy life making it his every daies care to do Gods will and accounts it the happinesse of his life to doe good duties that man is a godly man It is not talking of Religion will serve the turne nor the shewes of it but hee must worke and endure the labour of godlinesse Iam. 1.25 Act. 10.36 And further this should teach Christians often to remember their holy calling and examine themselves what workes they have done as such servants as desire to give a good account to their Master and the rather because no servants can have fairer worke it is all good worke and servants were so ingaged to their masters nor did owe more service and because never was there a master that gave better wages than God doth to his servants And therefore let every Christian be daily carefull to looke to his worke that when his Master cometh he may find him so doing Thus of the first point Doct. 2. Secondly that workes do specially commend us to the good opinions of men it is our workes must justifie us before men by good workes wee must winne testimony to our sincere religion from men Faith justifies us before God and proveth us to be true Christians as works do before men prove us to be so And therefore wee should strive by well doing to win as much credit as we can to our Religion among men Iam. 3.13 Doct. 3. Thirdly that the foundest way of confuting our Adversaries is by our workes we must make reall apologies wee must put them to silence by well-doing Now in that he calls the good workes done by them their good workes I might note divers things 1 The necessity of good workes they must have workes of their owne the good workes done by others availe not them nor justifie them 2 The goodnesse of God that vouchsafeth to call those workes their works when yet they were wrought by him as having had their beginning from his grace and Spirit Esa. 26.12 3 It is true that they onely can doe good workes good workes are onely theirs a wicked man cannot do good workes because his person is hatefull to God and his nature altogether impotent and though he may doe some actions which for the matter of them are good yet he pollutes them with his sins of which hee hath not repented and cannot bring them forth compleate for matter manner and end Tit. 1. ult Mat. 6. But it is the goodnes of workes which I specially intend to intreat of in this place Good workes The goodnesse of mens workes may be diversly considered either according to the differences of workes good from such as are not so or according to the formes of good workes or according to the time of doing workes or according to the uses workes are put to For the first Some mens workes are neither good nor seeme to be so as are the apparent sinnes of men Some mens workes seeme good but are not as the almes and prayer and fasting of the Pharisees Some mens workes are good but seeme nâ—t so at least in the eyes of some men and so the religious duties of godly Christians seemed to be vain practices of Sectaries and innovators Act. 28. and so Pauls zeale and knowledge seemed madnesse to Festus Act. 26. Some workes seeme good and are so such are the open good workes of the godly in the judgement of godly men guided by charity For the second If workes be tried by their forme then those workes are good works which are done with correspondencie to the revealed will of God in his Word they must be commended in the Word and done according to the directions of the Word so that all workes done besides or above the Law of God are sinfull and naught and the doing of
downe in him he is lowly and meeke which hee hath learned of Christ Mat. 11.29 Secondly affectionatenesse He loves the name of the Lord and to be the Lords servant Esa. 56.6 He doth good duties with good affections Thirdly contempt of the world He can deny his profit pleasure ease credit or the like He is no more worldly or eaten up with the cares of this life He doth not esteeme of earthly things as he was wont to do and shewes it in his carriage Fourthly sincerity For now he hath respect to all the Commandements of God he desires to be sanctified throughout he is not mended in many things as Herod was but is in some degree mended in all things and besides he is carefull of his waies in all places and companies he will obey absent as well as present Psal. 2.12 and there is no occasion of offence in him 1 Ioh. 2.8 He is wonderfull wary and carfull to provide that he may not be an offence to any body and withall he is not found to strive more for credit than for goodnesse or more ready to judge others than to condemne himselfe Iam. 3.17 If this description be throughly weighed it will be found to containe the most lively and essentiall things that distinguish true converts from all other men Nor may the force of any of these be weakned because many that seeme true Christians do shew the contrary to some of these for many that seeme just to men are an obomination to God and besides these things may be in the weake Christian in some weake measure though not so exactly Thus of the third doctrine Doct. 4. Wee may hence note That there is a peculiar time for the keeping of this visitation of grace All the times of mens lives are not times of visitation there is a speciall day of visitation called in Scripture The day of salvation the accepted time the due time the season of Gods grace 2 Cor. 6.2 That this point may be opened first we may consider of the acceptation of this word Day It usually notes a naturall day that is the space of foure and twenty houres Sometimes it notes the artificiall day of twelve houres from the morning to the evening so Ioh. 11.9 Sometimes it notes time generally as in such Scriptures as say In those dayes the meaning is In those times Sometimes it notes some peculiar season for the doing or suffering of some notable thing as the speciall time when God plagues wicked men is called their day Psal. 37.13 Ioâ— 18.20 So the time when Christ declared himselfe openly to be the Messias is called his day Ioh. 8.46 So it is here taken for that speciall part of our time of life wherein God is pleased to offer and bestow his grace upon us to salvation Now this cannot be the whole space of a mans life for it is evident that many men for a long time of their life have not at all beene visited of God in this visitation of grace they have fate in darknesse and in the shadow of death and this time is called night Rom. 13.13 Againe others are threatned with the utter losse of Gods favour if they observe not a season as Heb. 3.6 c. Luk. 19.41 42. Yea lome men have lived beyond this season and for not observing it were cast away Prov. 1.24 28. The very terme here used shewes it for when he saith The day of visitation he manifestly by the Metaphor of visiting proves a limitation of the time for all the yeare is not the time of visitation among men but some certaine season onely Quest. But how may we know when this season of grace is Answ. It is then when God sends the Gospel to us in the powerfull preaching of it when the light comes then comes this day when the doctrine of salvation is come then the day of salvation is come and God offers his grace then to all within the compasse of that light God keepes his visitation at all times and in all places when the Word of the Kingdome is powerfully preached the time of the continuance of the meanes is the day here meant in a generall consideration But if we looke upon particular persons in places where the means is then it is very hard precisely to measure the time when God doth visit or how long he will offer his grace to them only this is certaine that when God strikes the hearts of particular men with remorse or some speciall discerning or affections in matters of Religion and so bringeth them neere the Kingdome of God if they trifle out this time and receive this generall grace in vaine they may be cast into a reprobate mind and into incurable hardnesse of heart and so God shuts the kingdome of God against them while it is yet open to others Mat. 3.12 Esa. 6.10 compared with Mat. 13.14 15. Use. The use is for the confutation especially of the madnesse of many men that so securely procrastinate and put off the time of their repentance as if they might repent at any time never considering that the meanes of repentance may be taken utterly from them or that they may be cast into a reprobate sense or that death may suddenly prevent them or that the times are onely in Gods hand it is he that appoints and begins and ends this day of visitation at his owne pleasure yea hee doth not allow to all men in every place the like space of time for the continuance of the meanes This day lasteth in some places to some men many yeares whereas in other places the Kingdome of God is taken away from them in a short time as when the Apostles in the Acts were driven from some Cities after they had beene in some places but a yeere or two in others but a month or two in others but a day or two If men object that the theese on the Crosse did delay and yet found the visitation of grace at his last end I answer foure things First that the theese was by an unexpected death prevented of a great part of that time hee might have lived by the course of nature and therefore his example cannot patronize their resolution that thinke they may safely put over all till their last end and yet suppose they may live the full age of the life of man Secondly what can the example of one onely man helpe them seeing thousands have perished at their latter end going away without any repentance or grace Why rather do they not feare seeing so many millions of men are not visited in their later end yea at the very time the other theese repented not so that that example can shew no more than that it is possible that a man should find grace at the end it doth not shew that it is probable or usuall Thirdly they should shew the promise of grace not such men as wilfully neglect the present means and put all off to
servants in heaven but in Gods Kingdome they are as free as their Masters and therefore should not thinke much of a little hardnesse or harshnesse in this life Thus of the originall of servants Secondly we may hence note that servants are bound by God himselfe in his Word unto their subjection The Word of God doth belong to the calling of Servants as well as to any other calling God hath included them within the doctrine of Scripture as well as any other men partly to shew that they have right to the Scripture as well as others and partly to shew that the power of binding servants is from God And God hath taken it upon him by his Word to teach Servants as well as other men and that for two reasons The one is because Servants belong to the Kingdome of Christ and his Church as well as other Christians and therefore must be taught as well as they Secondly the other is because usually Masters are negligent in teaching them and therefore God provides that by his Word they shall bee taught Men have some care in teaching their children but little of their servants and therefore God to shew that he is no respecter of persons gives order to his Ministers to see them instructed The Use may be divers Uses First Masters must learne from hence their dutie For when they see that God takes care to teach their servants they should not be so proud or carelesse as to neglect their instruction Yea it shewes also that if they would have them taught or reproved or incouraged they must doe it with Gods Word and with their owne yea it also shewes the folly and wickednesse of divers Masters that cannot abide their servants should heare Sermons or much reade the Scriptures when they doe not only wickedly in restraining their servants from the meanes of their Salvation or comfort but do foolishly also hinder them of that meanes which should especially make them good servants Secondly Servants may hereby be instructed or informed and taught Informed that though neither Master nor Minister will teach them yet they are not excused because they are bound to learn from Gods Word their duties And taught from hence they must be to do their duties to their Masters not for fear or reward but for conscience sake because God hath bound them to his subjection Thirdly Ministers should learne and from hence be awakened to take notice of their charge both to catechize in speciall and to teach servants in generall as well as others their hearers If it be a part of the Commission of great Apostles to instruct servants as well as other Christians then what accounts can they give to God if it be found that they have had no care of instructing the servants of their parishes and charges Doct. 3. Thirdly the indefinite propounding of the word Servants shewes that all sorts of servants are equally bound to subjection hired servants are as strictly bound as bond-servants The servants of Princes are not free from the duty of servants more than other servants and â—o likewise poore mens servants must be subject and obedient to their Masters with as much reverence and fear as servants to great men Old servants are tied to as much duty as such as come new to serve Religious servants are bound to as much subjection and obedience as Pagans or rather their bond is the stronger because Religion should rather make them better servants And so there is no difference of sexes men servants are bound as well as women servants neither doth birth office gifts or meanes priviledge any servant from the strictnesse of the bond of subjection Be subject The duty then required of servants is subjection servants must be subject It is not enough to weare their masters Cloth and to hire themselves to their masters they must make conscience of it to performe constant and humble subjection to their masters And so they must be subject to their masters three wayes First to their commandements and so they must obey them and yeeld themselves to them to be ruled and directed by them in all things Eph. 6.5 Colos. 3.22 Secondly to their rebukes and corrections For if children need rebukes and corrections then doe servants also Pro. 13.1 and 15.5 Servants will not alwayes be corrected by words and therefore need blowes Pro. 29.19 Gen. 16.6 yea they must patiently suffer correction though it be inflicted unjustly as appeares in the verses following this Text. Thirdly to their restraints Servants must be subject to the appointment of their masters even in the things wherein they restraine them as for instance in their diet It is a sinfull humour in them not to be content with such diet as their masters appoint them though it be worse than the diet of their masters or the diet of the children of the family So likewise in their company they must avoid all company that may be any way offensive to their masters and so likewise in their apparell in such cases where servants are to be apparelled by their masters as also in respect of their going out of the house in the day time when they have not leave but much more abominable it is to be out of their masters houses in the night without their leave And as their subjection must be performed in all these cases so the indefinite manner of propounding it shewes both that they must be subject in all things and in all the wayes of shewing subjection for the manner of it they must be subject in all things so as to beare with their masters for it is a sinfull rebellion to crosse or disobey or leave undone any thing that is required of them to doe And besides it showes that they must be subject in their very hearts and in their words and in their countenance and gesture as well as in the work to be done by them Use. The use may concerne both servants and the parents of such servants and the masters that rule them Servants should hence from their hearts learne to yeeld themselves over to their masters with all good conscience to performe the subjection required yea such servants as heare this doctrine may try their hearts whether they be indeed good servants or no for a good servant that makes conscience of his duty when he heares the doctrine doth from his heart consent to it and will strive to fashion himselfe according to it Now the servants that desire to be such as is required may attaine to it if they observe these rules First they must carefully study the doctrine of servants duties Servants oftentimes faile through meere ignorance because they doe not lay before their mindes what God requires of them Secondly they must often judge themselves for their faults wherein they have displeased their masters or neglected their duties therefore many servants mend not because either they will not see their faults or doe not humble themselves in secret for them Thirdly they
glory is it if sinning and buffeted yee take it patiently The word rendred Sinning signifies properly to erre from the way or misse the marke and so it shewes us the nature of sinne which swarveth from the direction of Gods Word that agreeth not to the way there appointed Where God hath appointed a way not to walk in it or to goe besides it is sinne and in what things God hath not in his Word appointed a way there men have liberty and they are to be reckoned indifferent and there are a world of such things Doct. 4. We may further note from the word sinning that where servants displease disobey and vexe their masters and will not do as they are bidden they sinne The holy Ghost useth the same word to censure the fault of a servant towards his master which is used to censure the fault of any man towards God Doct. 5. Servants that will not be corrected by words may bee corrected by blowes they may be buffeted Prov. 29.17 19. Doct. 6. Men many times inflict shamefull and sudden punishments for trespasses against them as here they buffet their servants And therefore how just is it if God for sinnes against him powre out exquisite shame and confusion upon wicked men that are impenitent Doct. 7. To suffer for our faults and not take it patiently is a detestable and hatefull vice in the judgement of all sorts of men Doct. 8. It is no true glory to be patient when a man suffers for his faults not but that patience is a duty and praise-worthy in all sufferings but it is no glory comparatively with theirs that suffer and are not faulty and besides it is no glory at all so long as the fault is not repented of while it remaines a fault and so it doth whilst men doe not judge themselves for it and reforme it it is no true praise to endure punishments For patience ariseth either out of a naturall defect of sense or judgement or else it is forced by feare of men or is directed to vaine ends as the applauses of men or the extenuating or hiding of their faults or the like Thus of the first part of the verse out of the latter part divers things may be also observed c. Doct. 1. Such is this evill world that a man may suffer evill for doing well Doct. 2. We must not be weary of well doing though we suffer for it Doct. 3. To suffer for wel-doing may befall any sort of men as here it is supposed to be the case of servants Doct. 4. It is by accident and not from the nature of wel-doing or any necessity that is absolute that men suffer for wel-doing it doth not necessarily follow that men must suffer alwayes or all sorts of men for goodnesse It may befall them it doth not follow that it must befall them and therefore the Apostle saith If you suffer Doct. 5. To suffer for wel-doing patiently is wonderfull glorious and acceptable before God Doct. 6. Many things may be gracious with men that are no whit regarded with God Doct. 7. To suffer for wel-doing when it is not patiently taken is not thank-worthy with God though the cause men suffer for be good yet they lose their praise when they use ill meanes to be delivered or carry themselves impatiently Doct. 8. To know that God favours us or accepts of what we doe will make a man endure strange things as here servants that were used many times little better than beasts yet endure it because it is at all times acceptable to God Doct. 9. Lastly it would here be noted that to suffer for any kind of wel-doing is acceptable before God though a man doe not suffer for Religion but for the duties of his particular calling as the case was here yet every such suffering is gracious before God Ver. 21. For hereunto yee are called for Christ also suffered for us leaving us an example that yee also should follow his steps THus of the first reason taken from Gods acceptation the same reason followes in the beginning of this Verse and that is taken from their calling and for these words For thereunto were ye called the sense is that unto patient suffering for well-doing they were tied by their calling if need did require Now God calls men to suffering divers wayes First by his decree for he hath here destinated men to be made like to his Sonne in suffering unjustly they were ordained to afflictions Rom. 8.29 1 Thes. 3.3 Secondly 〈◊〉 his Word or Law we are called to it because the Word of God doth require that we should take up our crosse and suffer for the truth as many Scriptures shew Thirdly by the worke of Gods grace when he make us againe new men in Jesus Christ for by the same calling that he calls us to be Saints he calls us to suffer for sanctity and this seemes to be intended specially here Fourthly God calls us to suffer by his speciall gift for as he hath given us to beleeve so hath he given us to suffer for his sake Now God by every gift doth really call us to the execution and use of it when there is occasion Fiftly Servants and other Inferiours are called to suffer correction though it should be unjust even by their particular Calling Sixtly the coherence shewes that the example of Christ suffering unjustly is a pattern that calls us also to suffer and so to walke in his steps This last and the third way of Calling are especially meant in this place and so from thence divers things may be briefly noted by way of doctrine For of our effectuall Calling I have at large intreated both in the former chapter and the tenth verse of this chapter First all Gods people or servants become his by Calling it is the way by which God hires servants and makes a people to himselfe for by nature even the Elect are not a people but live in darknesse dead in sinne sensuall and carnall as other men and re-creation is such a linke in the chaine of salvation as cannot be wanting Rom. 8.30 And therefore men should labour to make their Calling sure as ever they would have comfort that they are Gods servants or people Secondly God workes great things many times without any great toile or power of instruments as here To convert a man is but to call him To make him live is but to bid him live Thus God can call up generations of men out of the heape of dead and forlorne mankinde Thus the dead shall be raised at the last Day by the voyce of the Sonne of God which should teach us to live by faith in all estates and rest upon Gods power by which we are kept to salvation Thirdly Gods Calling accepts not the persons of men it puts no difference all are called alike as to honour so to labour and danger The Apostle puts-in all Christians by this Calling to suffer if need require as well as servants
So with God there is neither circumcision nor uncircumcision Jew nor Gentile bond nor free but all are one in Christ Col. â— 11 Which should be a marvellous comfort to Christians that are meaner than others in the world to think on it that God requireth as hard worke of the richest as he doth of them and makes as great account of a poore Christian as of the mightiest Monarch And it should teach Christians humility and not to strive so much for precedency but rather if men will excell others it should be in service and sufferings Fourthly all men are not called he saith here Yee are called as importing that it was a speciall honour done to them Many have not the meanes of Calling and many refuse their Calling when they have the meanes Which shewes the wofull estates of worlds of men unto whom the voice of God by his Word in the Spirit comes not Fiftly the Calling of God doth propound conditions upon which his election in time doth depend for many are called but few chosen upon their Calling and the reason is because they yeelded not to the conditions of their Calling God calls men to a new Covenant and requires first the beleefe of all things promised on his part secondly sanctity and holinesse of life thus they are said to be Saints by Calling 1 Cor. 1.1 thirdly to suffer for well-doing if there be occasion so here Now upon the Conscience and consent of the heart unto these conditions doth God make his choice or acknowledge men and therefore hereby mens hearts must bee tried or men must try their hearts and estates whether they be effectually called or no. Sixtly men are bound to take notice of and to learne and obey the will of God revealed in his Word though it be hard to finde out as here the Apostle faith They were called to suffer which is a thing that is not easie to prove by expresse Scripture but must be found out as it lies enwrapped in consequences in divers places of Scripture For if the lawes of men binde and oblige us to punishment though we know them not because we ought to take notice of them much more must we study the Lawes of God though they be many in number and hard to finde out without much labour and many helps Seventhly our generall Calling doth binde us to a carefull observation of our particular Calling as here their Calling in Religion to be Gods servants did binde them to looke to their duty as mens servants yea and to be subject to their corrections though unjust And therefore those Christians are farre out of the way that neglect their particular Calling and the charge God hath delivered them upon sentence of Religion and their generall Calling Eightly the maine doctrine in them or in the scope of them is that God calls his servants all of them to suffer for the truth Hee shewes them heaven and the salvation of their soules and bestowes rich treasure upon their hearts but withall tells them he lookes they should arme themselves with a resolution to suffer what may befall them for well-doing Our Saviour Christ told his Disciples plainely that they must thinke of taking up the Crosse daily before they come to wearing of the Crowne And therefore they do foolishly that undertake the profession of Religion before they have set downe to know what it will cost them Thus of the second reason The third reason is taken from the example of Christ who suffered greater wrongs than can be befall servants or any other sort of men and this doctrine of Christs suffering he handles at large from verse 21. to the end of the chapter Which doctrine of Christs suffering is fitted partly to the case of servants and partly to the use of all Christians Concerning the Passion five things are in all these verses noted First who suffered Christ suffered ver 21. Secondly the end of his suffering viz. to leave us an example c. verse 21. Thirdly the manner how he suffered set out 1. Negatively and so he suffered first without sin verse 22. secondly without reviling ver 23. 2. Affirmatively and so hee commits himselfe to him that judgeth righteously Fourthly the matter what he suffered viz. our sins in his owne body on the tree ver 24. Fiftly the effect of his sufferings 1. In respect of us and so his sufferings serve To kill our sins Verse 24. To make us alive to righteousnesse Verse 24. To heale our natures Verse 24. 2. In respect of himselfe and so they procured his exaltation to be Shepheard and Bishop of our soules ver 25. Thus of the order Even Christ suffered The first thing to be considered in the Apostles description of the Passion of the person who suffered is that it is named here with speciall Emphasis Even Christ or Christ also Christ is the sir-name of our Saviour as Jesus was his proper name Jesus is a name onely given him in the New Testament but Christ was his name in both Testaments and signifies Anointed being a Greek word as Messiah doth in the Hebrew And so it is a name importing his office of Mediator as being thereby proclaimed to bee the substance of the ceremoniall types even the supreme Doctor or Prophet Priest and King of the Church for these three sorts of men were anoynted in the Old Testament and were types of Christs anointing It is true that we doe not reade that our Saviour was himselfe anointed with oyle because his anointing consisted in the substance of that shadow For the shadow signifieth two things first ordination to the office secondly the pouring out of gifts by the holy Ghost for the exornation of the office Now whereas Christ is Mediatour in both natures his anointing must be distinguished according to his natures The whole person was anointed but yet differently in respect of his natures for gifts could not be poured out upon his divine nature yet as the Sonne of God the second person in Trinity he was anointed in respect of ordination to the office of Mediatour and as the Sonne of man he was anointed in respect of the pouring out of the gifts of the holy Ghost upon that nature in measure as the Psalmist saith above his fellowes Psal. 45. The first doctrine about the Passion is here briefly contained in these three words of the Apostle Even Christ suffered which is a doctrine full of excellent Uses for thence First we may see how vile the errour was of those Hereticks they called Patri-passianus who taught that God the Father suffered whereas in this and other Scriptures we are taught that it was onely Christ the second Person in Trinity that suffered The ground of their errour was that there was but one Person in the Deity which in heaven was called the Father in earth the Sonne in the powers of the creatures the holy Ghost and thence they affirme the same things of the Father they did of the Sonne that he was
other side The use may be for complaint of the generall and grievous neglect of these things in the most men and women Where may a man observe in any family almost that amiable carriage betweene man and wife that ought to be Quest. What are the causes of this generall disorder and unquietnesse betweene men and their wives Ans. 1. It may be God revengeth some sin in the manner of the marriage or going about it of which the parties have not soundly repented as precontracts or marriage for carnall ends without respect of Religion or Gods glory as for wealth or the like or some secret wickednesse betweene the parties before marriage 2. In the most it is the want of the true feare of God they are carnall and so their natures being not regenerate are full of all evill fruits Two carnall persons can no more agree together than two wilde beasts and what will not men and women allow themselves in when they doe not from their hearts feare Gods displeasure 3. In many it is ignorance of their mutuall duties men and women doe not studie with care and conscience the particular duties which in this estate God requires of them 4. In such as know their duties it is either unskilfulnesse to beare with infirmities or neglect of daily prayer to God to fashion their hearts to obey his will in those things as well as in other points of his service and worship 5. In some it is strange and strong lusts and inordinate desires which being not resisted and subdued the inward cause of all that absurd and perverse carriage shewes it selfe openly Quest. 2. But what should men and women doe that they might attaine to this orderly and amiable conversation Answ. 1. They should heartily in secret bewaile their former disorders and seeke pardon of God and then reconcile themselves one to another by confessing their faults and follies These things will never be mended till they be repented of 2. They should seriously attend to the doctrine of their duties and heare it with all conscience and desire to obey and take notice of Gods preceptorie commandement in requiring these things and by all meanes take heed of prejudice in hearing but make conscience to heare this part of the word of God as the word of God as well as any other Thinke not this doctrine too base or meane to be heard or studied nor imagine that it is but the severitie of the Teacher to tell of so many things to be done by men and women especially take heed of that profane jesting to put off the sound practice of this doctrine with jesting one at another Remember one thing by the way that it is a great testimonie of true uprightnesse of heart when men and women make conscience of it to be good at home as well as abroad Thus of the first generall doctrine Doct. 2. Secondly we may hence in generall note That the Word of God and the instructions of the ministry of the Word belong to women as well as men and therefore the Apostles call to the women to heare the Word of the Lord. This point is to be noted the rather because many give out that the knowledge of religion and hearing of Sermons and studying the Scriptures is not fit for women God doth not require it of them Now that this dotage may be the more evidently confuted consider that which is here intimated There are a multitude of arguments may be brought as First the image of God by creation was stamped upon the female as well as the male Gen. 1.27 2. The profession of godlinesse good workes faith charity and holinesse is required of women as well as men 1 Tim. 2.10 15. and therefore all means of grace is necessary for them as well as men 3. It is required of them to be teachers of good things though they are not allowed to teach publikely 1 Cor. 14. yet they must teach their children and the elder women must teach the younger women Tit. 2.3 4. They are commanded expresâ—ly to learne the doctrine is publikely taught 1 Tim. 2.11 5. The Scripture is full of instances Of the good woman in the Proverbs it is said that she was not only a good house-wife but the law of grace was in her lips Pro. 31.26 King Lemuel was taught prophecies by his mother Pro. 31.1 and women followed our Saviour to heare his Sermons some followed him I say from place to place Luke 8.3 and Mary was commended by our Saviour for choosing the best part when she set her heart about religious duties â—itting at the feet of Christ to hear his word Luk. 11. Our Saviour instructs a woman of Samaria in the great mysteries of conversion and salvation Iob. 4. At Philippi Pauls hearers at the first were onely women Acts 16.13 and an honourable narration is made of many Christian women converted Acts 17.4.12 ult and we reade of Priscilla that she was a meanes to instruct Apollos an eloqent and learned man and to make him more perfectly to understand the way of God Acts 18.26 and so we reade of women that laboured with Paul in the Gospel Phil. 4.3 6. If women must suffer for their Religion it is reason they have all the knowledge and helps in Religion but women are in danger to suffer for Religion as well as men Acts 8.3 9.2 22.4 7. Finally the way to be saved is the same for women as well as men and therefore all meanes of salvation belong to them and are to be used by them as well as men Which as it may incourage all women that are religious to study the things that belong to the kingdome of God so it should teach them to make conscience of what they heare and learne of the Virgin Mary to lay up the good word of God in their hearts and keepe it and to looke to their waies in all things that they may please God for as God is no respecter of persons but loves godlinesse in women as well as in men so he doth require sound obedience and reformation and holinesse of life of women as well as men â—or with God there is neither Jew nor Greeke bond nor free male nor female but all are one in Christ Jesus Gal. 3.27 28. Thirdly before I yet come to open the particular parts of the text it may be asked why the Apostle is so large in speaking to wives as spending so many verses upon them I answer it is not simply because wives are more faulty than husbands though many times it proves to bee so in many wives but 1. Because it is more against nature to obey than to rule 2. Because women have many hinderances or lets both in receiving the doctrine and in practising it sometimes they rest in the generall that they must obey and so never study particulars and therefore had need to have it beaten out in particulars for them Besides they are in danger to be
sin nor am I of their mind that thinke she is subject to her husbands blowes and stripes for that doth import a fervile subjection and not a free subjection I meane that I doe not thinke it any part of the husbands power over his wife to correct her by blowes her vices that cannot be corrected by words must be committed either to the Magistrate or to the Church censures to reforme Likewise I conceive that she is not bound to deliver her body to her husband when she is apart for her disease Levit. 18.19 Ezek 8.6 Seventhly the sins by which wives transgresse against this subjection to their husbands be many viz. Usurping authority over the man by teaching him in matters of religion 1 Tim. 2.12 or busying her selfe in directing or finding fault with him in matters belonging to his calling are out of her reach Impatience and frowardnesse passion brawling chiding crying c. Idlenesse and slothfulnesse especially when they disappoint usually the trust or desires of the husbands in things wherein they might and ought to be helpfull in their labours or in the oversight of the workes of their servants Vile estimation of their husbands though but in the heart but much more when it is shewed by unreverent termes or nick-names or words of reproach or by complaining of the infirmities of their husbands and finding fault with them before others Suspicious and base interpretations of the actions of their husbands as when Michol so censured David for his dancing before the Arke Wastefulnesse either by improvidence or vaine expences Pro. 14.1 especially when they are so impudently monstrous as to professe they will not be ruled by their husbands but will be masters And thus of the duty charged upon the Wives The parties to whom they owe this duty followes and they are their owne Husbands To your owne Husbands Two things may be noted 1 That all husbands have the same right and authority over their wives Wives must be subject though their husbands be poore yea though they be froward and perverse yea as the coherence shewes here though they be carnall and wicked persons and so though they be ignorant and not able to dwell with them as men of knowledge though they be diseased and in great affliction as Iob was 2 That wives are to be subject onely to their husbands not to their children or servants much lesse to a strange woman if the wicked husband should bring any into the family and she must be subject to her owne husband to be directed and ordered by him not by the husband of another woman Thus of the proposition the explication of it followes where the Apostle requires three things of the wife 1 Amiablenesse in her carriage that she might win her husband if it were possible ver 1. 2. A chaste conversation with feare ver 2. 3. Meeknesse and a quiet spirit ver 3 4. For the first part we are to note two things about the amiablenesse of her behaviour First the fruit to be hoped for by it viz. the winning of the husband Secondly the meanes how it should be done viz. by conversation Might be won What kind of winning doth he here meane I answer first an obedient carefull wife may win her husband to be a good husband that was before a froward unruly unkind violent or injurious husband But I thinke that is not that which is here meant or not all the Apostle meanes for he meanes it of winning of the carnall husband to religion Quest. But can any man be made a religious man without the Word can a man be saved and find the way to heaven without the preaching of the Gospel Answ. I take it the Apostle doth meane only of a winning by way of preparation in generall as the good conversation of the wife may win the husband not to think so ill of the religion she professeth as he did and may win him to be contented to goe to the means to heare the Word by which means he may be effectually called and sanctified For the better understanding of this point you must understand that men are said to be won in Scripture by divers meanes as some have beene won to beleeve for the miracles they saw and yet Christ did not trust many of them Iohn 2. some have beene won by private admonition but that is to be understood of perswading them to some good dutie or to receive some truth or to forsake some sin or errour Iames 5. ult some have beene won by judgements and afflictions as the Israelites many times came crying to God for mercie when the hand of God was upon them and yet fell away againe afterwards some have beene won by the faire conversation of others as here but the only ordinary meanes to win a soule effectually to God is the Word of God preached Rom. 10 14 17. But one thing we may note here that a man may be won and yet not effectually A man may convert and change and suffer much alteration and yet not be a new creature yea other Scriptures shew that a man may be won by the Word it selfe so as in his owne judgement and the hope of others it seemes his soule is indeed won and yet it will come to nothing in the end Wicked men have somtimes great remorses are much touched promise reformation consent for the time to enter into the profession of religion like of the way of God in the generall resolve to heare the Word constantly c. and yet all this comes to nothing but vanisheth and they returne to their old courses The causes of their revolting are in divers men or times divers Some flie off againe because of reproach Some for want of meanes to nourish what is begun Some are driven backe because they had not cast up their accounts what it would cost them to build the Tower of godlinesse or what would be necessary to overcome so many enemies Some are choaked with worldly cares and lusts but in all the reason is because they were not soundly converted The old heart would never hold out to doe the taske of godlinesse Quest. But being won so farre as to like of religion to feele remorse to resolve to become religious c. what did they want of sound conversion Ans. In those that are won only to a temporary kind of grace or generall preparation divers things appeare to be wanting as either they had no sound sorrowes for their sins or never soundly turned from the love of the world or could not forsake particular beloved sinnes or were never throughly perswaded to forsake carnall dependancies or did not think of hiring themselves to doe the worke of godlinesse for ever or had no hearty love to such as feare God or the like The consideration hereof should awaken all sorts especially such as newly entred into the profession of religion to looke to themselves and try their estates foundly whether they be won effectually
meant carnall Christians that had turned from Gentilisme and received the profession of Christian religion but yet followed their carnall courses we may then note that the bare change from a false religion to the profession of the true is not sufficient to salvation A man that hath professed a false religion had need of two conversions the one is from his false religion to the true and the other from profanenesse to sincerity in that religion The corne must be fetched from the field into the barne but that is not enough for so is the chaffe but it must then be taken from the barne into the garner To leave Popery and turne Protestant is not in it selfe sufficient unlesse a man turne from the profanenesse that is in the multitude in true Churches to embrace the sincere profession of the Gospel And there is reason for it for in changing from a false religion to a true a man doth but change his profession or his mind at best but he that will be changed effectually must change his heart and whole conversation and become a new creature So that then these words describe a carnall man viz. that he is such a one as doth not obey the word of God By the Word he meanes here the doctrine published by the Prophets and Apostles and now contained in the Scriptures Many Doctrines may be hence observed 1 The Scripture is Gods Word because God thereby doth expresse the sense of his mind as men doe by their words The Scripture is not the word which God the Father begate but is the word which God the Father uttered and is the word which God uttered to us bodily creatures God though he be a Spirit yet doth speake both to spirits and bodies to spirits by a way unknowne to us to bodies he hath spoken many wayes as by signes dreames visions and the like so by printing the sense of his mind in the minds of creatures that could speake and by them uttered in word or writing what he would have knowne Thus he spake by the Patriarks Prophets Christ and the Apostles They that deny that God hath any words either deny that God is as Psal. 14.11 or else that conceive him to be like stockes or stones or beasts as Rom. 1.23 or else thinke he can speake but will not because hee takes no care of humane things as Iob 22.23 These are Atheists 2. The Scripture is called the Word by an excellency because it is the only word we should delight in God since the fall did never speake unto man more exactly than by the Scriptures and we were better heare God talke to us out of the Scriptures than â—eare any man on earth yea or Angell in heaven yea it imports that we should be so devoted to the study of the Scriptures as if we desired to heare no other sound in our eares but that as if all the use of our eares were to heare this Word Let him that hath eares to heare heare 3. This Word of God now in the time of the New Testament belongs to all men in the right application of the true meaning of it Once it was the portionof Iacob and God did not deale so with other Nations to give them his Word but now that the partition wall is broken downe the Gospel is sent to every creature That is here imported in that unbeleeving husbands are blamed for not obeying the Word which should teach all sorts of men to search the Scriptures and â—o heare the Word devoutly and withall know that the comforts terrours and precepts coâ—â—ained in it will take hold upon all sorts of men respectively 4. The Word of God ought to rule all sorts of men That is implied here in that fault is found with these unbeleevers that they obeyed it not It was given of God to that end to instruct reprove and direct men in all their waies 2 Tim. 3.16 17. It is the Canon or rule of mens actions Gal. 6. 16. It is the light and lanthorne God hath given to men it hath divine authority If we will shew any respect to God we must be ruled by the Scripture which is his Word 5. Unregenerate men have no mind to obey the Word and the reason is because they are guided by other rules which aâ—e false as their owne reason the customes of the world the suggestions of the divell and the like and because too the Word is contrary to their carnall desires and therefore they yeeld themselves to be guided by such rules as are most pleasing to their corrupt natures and besides too the light of the Word is too glorious for his eyes he cannot see into the mysteries contained in it because they are spiritually to be discerned and the naturall man therefore cannot perceive the things of God 6. It is a dangerous thing not to obey the Word of God they are accounted for lost and forlorne men here that doe not obey the Word Men be deceived if they thinke it is a course may be safe for to disobey Gods Word for Gods Word will take hold of them and destroy them and it will judge them at the last day Zech. 1.4 5. 2 Thes. 1.8 They are but lost men cast-awaies that care not for Gods Word 7. Nothing is to be reckoned a sin which is not disobedience to the Word That which is not contrary to some Scripture is no transgression and therefore men should take heed of burthening themselves with the vaine feare of sinning when they breake no commandement of God but only unwarranted traditions either on the left hand or the right 8. The constant omission of religious duties and good workes proves a man to be a carnall person as well as the committing of manifest injuries or grosse offences Here the Periphrasis of a carnall person is That he did not doe what the Word required 9. Men that obey not the Word may be won which should be a great comfort to penitent sinners It is true that disobedience clothed with some circumstances or adjuncts is very dangerous as when men have the means and love darknesse rather than light Iohn 3.20 and when men are smitten with remorse and have blessing and cursing set before them and see their sins and feele the axe of Gods Word and yet will on in transgression Deut. 11. 28. Mat. 3 10. or when men are called at the third or sixth or ninth houre and will put off and delay upon pretence of repenting at the eleventh houre Ma. 20. or when men are powerfully convinced and will raile and blaspheme and contradict the Word Acts 13.45 46. 18.6 and when God pursues men with his judgements and they refuse to returne Ier. 5.2 3 or lastly when men despight the spirit of God and sin of malice against the truth Heb. 10. 26 27 28 29 30. 10. The chiefe doctrine is That sound obedience to the Word of God is the Character of a true Christian a marke to distinguish the true
the 〈◊〉 use of tâ—th Vse Vse Doct. 1. Vse Doct. Vse Doct. Vse Doct. The glory given to Christ after his resurrection shewed in 8. things Vse Difference betweene faith and hope Doct. 1. Vse Divers questions and doubts resolved Ten things that assault faith against which we should be armed Doct. 2. Vse Doct. 3. Vse A large explication of the ceremonies about the clensing of the Leper as it concerns the sanctification of the sinner Vse Vse Rev. 2.22 Iam. 4.8 8. Things to be done to get a cleane heart What truth is What it is to obey truth How our hearts are purified in obeying the truth Vse Vse Vse Vse 8 Things for the discovery of hypocrites How men may know their obedience be right or no. Doct. In 8 things the Spirit worketh our obedience Vse Vse Doct. Vse How we may know who are godly The good men may get by conversing with the godly Why the most men have no mind to converse with the godly Doct. Vse â— Signes of unfained love Vse The impediments of brotherly love Of purity of heart both as it respects God and man How we may know that our hearts are pure towards others What we must doe to get and increase purity of heart How the ferventnesse of love may be discerned 7. Signes Nine causes of want of fervent love What must be done that our love might be fervent 〈…〉 new birth Whâ—â—â—â— diffâ—rences between true repentance and false Vse Why it is needfull to be often put in minde of our new birth The lets of the new birth Vse Vse 1. Foure degrees of immortality Vse Vse The differenâ—e between true 〈◊〉 and temporary joyes Esay 4.6 Tit. 2.5 Vse Vse 8 Thinâ—s to be observed if wâ— will heare thâ— word as the wâ—rd oâ— God How the word may be said to live Vse Six waies to shew the life of the word in our conversation Mat. 13. Doct. Vse Mat. 6. Ioh. 1.12 2 Cor. 5.1 Gal. 5.24 Gal. 1.10 Psal. 16 10. Prov. Psal. 49. Ps. 92.6 7. Vse Ier. 9.24 Pâ—al 49. Dan. 2.37 Phil. 2.3 1 Thes. 2.6 â— Cor. 11 18. Esay 8.7 Doct. Mans glory vaine for six reasons Eccles. 5. What is mans true glory The inconveniences men bring upon themselves by forgetting death Quest. Answ. Esay 21.9 Quest. Answ. Doct. Ioh. â— 31 c. Vse The coherence The Analysis of the first part of this chapter 5. Things to be avoided if we would profit by the word Generall observations The benefit of briefe catalogues of sins or duties or graces How many wayes the sins â—ere mentioned doe hinder the word Of Malice Acceptation of the word Signes of malice Reasons against malice From the causes From the effects 1. In us 2. In God Vses Aggravations of malice Note Remedies for malice 1. In our selves Note 2. In others Of Guile The acceptation of the word Object Solut. Why Guile is to be avoided Vseâ— The misery of deceitfull persons The â—gâ—â—avaâ—ons of the sin of dâ—â—â—it 1. The maner of deceiving 2. The persons upon whom it is pâ—actised 3. The time Object 1. Solut. Oâ— the misery of such as 〈◊〉 by dâ—â—â—â—â— Note Object 2. Solut. Servants must not use lying and deceit to please thâ—â— mastâ—â—s Object 3. Solut. Of 〈◊〉 câ—◠〈◊〉 Object 4. Solut. Vse 2. The iniquity of the time Vse 3. Against â—quivocation Vse 4. The signes of a man without guile IncouragemeÌ„ts to such men Note that he sayes all malice and all Guile How many wayes men commit Hypocrisie 〈…〉 〈…〉 What may befall him What will befall â—hem The objections of hypocrites removed Vses For information Note For instruction The sorts of Hypocrisie we are most in danger of Preservatives against Hypocrisie Note Object Solut. About censuring other men for Hypocrisie Quest. Answ. How an open hypocrite may be discerned Object Solut. What makes an hypocrite Vse 3. Quest. Answ. First when a man had rather be good then seeme so How a man may know that he is not an hypocrite The haâ—â—fulnesse of the 〈◊〉 of envy Signes of a man free from envy The aggravation of evill speaking Râ—asons to disswadâ— from Evill speakâ—ng Note Rules against evill speaking What we should doe to avoid evill speaking in others 5. Generall doctrines Note For tryall How we may disâ—eâ—ne our desire and affection after the word Note Other signes of true desire Impediments to true desires externall Inwaâ—d 〈◊〉 wicked mâ—n 〈◊〉 of affection in the godly Meanes to get true desires â—o the word Rules for the preserving of good desires Rules for such as be afflicted with melancholy The Motives The causes why the most are but babes in religion Note Speciall duties of such as be but new borne babes Speciall praises in children by nature to be expressed by us Priviledges of weake Christians How far wicked men may desire after the word Note Note Divers kindes of growth In what graces christians ought especially to grow Philip. 1.10 1. Thes. 3.12 Philip. 2.13 Ephes 4 3.4 Rules to helpe our growth Impediments of growth Signes of growth Vnprofitablenesse of life aggravated in many respects Apostasie is twofold Encouragement for weake Châ—istians Wherein Gods graciousnesse is â—cene What we must doe to taste the goodnesse of God Doct. 2. Note A true taste is scene by the cause and effects of it Wherein the taste of wicked men and the godly differ How far the taste of wicked men may goe Vse Divers things noted for clearing the sin against the holy Ghost Doct. 4. The causes why so many have little or no taste of the word Christ is diversly described by the Apostle Eph. 1.7 Christ doth many waies excell earthly Lords towards his servants Christ is three waies called a stone 〈…〉 1 Cor. 7.8 Matth. 16.18 What kind of men disallow Christ. Christ chosen of God diversly Christ is precious many â—â—yes Causes why Christ is no more precious with men Pro. 8.11 16. Five points in generall We come to Christ many 〈◊〉 Esay 9.6 In what manner we must come to Christ. Psal. 40.7 Many are the reasons why we should come to Christ. Matth. 22. In what respects the godly are likened to stones Reasons why we ought to be lively stones How vve 〈◊〉 our livelinesse What vve must doe to quicken our hearts Means to build up a Christian. Prov. 24.17 Luke 14. 23. Causes why many are so little edified Ioh. 13. 21. Christ hath a five-fold Tabernacle Esay 40. 22. A godly man like the Tabernacle in divers respects Godly men are Priests in many respects Exod. 29.21 Vses Divers sorts of sacrifices for Christians Mark 8.34.35 1 Ioh. 2.2 Rom. 3.25 Prov. 23.26 Speciall laâ—es to be observed in offering up our sacrifices What we must doe to get our works acceptable to God What is meant by Scripture and why it isso called Wherein the Scriptures exceede all other writings Malach. 3.1 Esay 55.4 Esay 62.11 Math. 4.11 Vse That Christ is laid as a foundation-stone imports many things The Church is like Mount Sion in
we might partake of his holinesse and live and there is much fruit in the afflictions of the godly all working together for the best unto them If God spare wicked men it is because they are bastards and not sonnes and yet there is a great deale of difference betweene Gods usage of wicked men and of godly even in their trouble For he spares and pitties his owne children as a man will spare and pitty his owne son He never strikes them but it is in measure and in their branches He doth not make a full end of them to confound them as he will doe with wicked men Heb. 12. Esay 27. Ob. The world sees no such excellency in them or in their Estate Sol. The world knowes them not because it knowes not God their father they are now the sonnes of God but it doth not appeare what we shall bee but we know that when Christ shall appeare we shall be all like him 1 Iohn 3.1 2. This doctrine of Gods fatherly love to his people may serve for instuction 1. To godly men 2. To carnall men 3. To earthly fathers 1. Godly men should learne here to live like the children of God and so they'doe if they looke to three things 1. That they live without sin and not shame their father by their wicked lives their workes should shew and beare witnesse by their care to finish them that God is their father and set them about them Iohn 5.36 Their righteousnesse must exceed the righteousnesse of civill men in this world Mat. 5.20 and therefore their daily prayers unto God should be that hee would establish them in holinesse before him till the comming of Iesus Christ 1 Thess. 3.13 2. Secondly that they live without care having such a heavenly father to provide for them Mat. 6.25 c. 3. Thirdly that they live out of the society with wicked men cleaving only to the houshold of God 2 Cor. 6.18 they should love their fathers house Psal. 27.4 and deny utterly the love of this world Iohn 2.15 16. 2. Carnall men should hence take notice if it may be to be better advised and not meddle with the godly no not to despise the least of these little ones Their Angels alwayes behold the face of God for them and their heavenly father will requite their wrongs Mat. 18.10 c. 3. Earthly parents should here learne of God God cares for his children before they were and shall not they care for their children when God hath given them to them Gods greatest care is to provide holinesse for his children and should not they learne of God therein Lastly this may serve for reproofe both of some of the godly and also of the wicked that live in the Church of God some of the godly doe greatly forget themselves about this point that is such as stirre not up themselves to take hold of God and to call upon his name in their distresses but sit downe dismaide and dead hearted as if there were not the compassion care or help of a father in God this is reproved Esay 64.8 Those sons of Belial also that live in the Church and call God father but live like the Devill who indeed is their father whose workes they doe those I say are most bitterly reproved in these and such like Scriptures even from their daring to call God father Mal. 1.6 3. ult Ier. 3.4 c. Mat. 3.9 7.21 Iohn 4.23 8.38.41.44 1 Iohn 3.15 2 Iohn 9. Through sanctification of the spirit unto obedience and sprinkling of the blood of Iesus Christ. There is difference of senses about the understanding and dependancy of these words amongst Interpreters Some take sanctification in a large sense for mans righteousnesse in generall and obedience and sprinkling of the blood of Christ as the two parts or kindes of it by obedience understanding mans righteousnesse or holinesse in himselfe and by sprinkling of Christâ— blood that righteousnesse of Christ that righteousnesse I say made ours by imputation both which are applyed or wrought by the spirit of God Some others make sanctification the end and obedience and sprinkling the meanes and so conceive that before mans sanctification there goes two things in God Election and fore-knowledge and two things in Christ obedience and sufferings and all this in both that we might be sanctified Others understand sanctification of the heart or spirit of man as a means intended in Gods Election for the fitting of us unto obedience of life and the fruition of the benefits purchased by the blood of Iesus Christ and thus I take it it is meant here The summe seemes then to be this that our lives may bee obedient to Gods will and that we may enjoy the benefit of Christs death we must be sanctified within in our spirits Sanctification of the spirit Man is said to be sanctified or made holy three wayes 1. Of not holy privatively and so man that was once without holinesse is made holy by regeneration and justification 2. Of lesse holy and so Gods children are daily sanctified by proceeding from grace to grace 3. Of 〈◊〉 holy negatively and so Christ as hee was man was sanctified For there was a time when Christ had not this holinesse in his humane nature viz. when his humane nature was not Spirit is taken sometimes for the holy Ghost sometimes for an evill Angell 1 Kings 22. Luke 10.20 sometimes for the Gospell which hath adjoyned to it the spirit or working of the spirit of God 2 Cor. 3.6 sometimes for the soule of man and so it is taken sometimes more strictly for the understanding the Queene of the soule the reason of mans minde and then the soule is taken for the feare of affections Ephes. 4. â—3 1 Thess. â— 23 sometimes more largely for the whole inward man the whole soule with all the faculties of it and so I take it here Divers things may be noted here in the generall 1. First that without sanctification we can never have comfort of our Election by our obedience others may discover our Election and by inward holinesse we may discerne it of ourselves 2. That our sanctification hath some dependance upon Gods election and that 1. as he hath ordained the rules of good workes we should walke in Eph. 2.10 2. as he hath bound himselfe by his decree to guide his people to the holinesse he doth require of them 3. That an outward civill life will not serve the turne God requires especially the sanctification of the heart of man 1 Sam. 16.17 when God looks for the markes of his owne people he trieth the heart and reines Ier. 11.20 4.14 Prov. 4.23 23.16 Gods wayes are in the blessed mans heart Ps. 84.5 4. That there is flesh in the best of Gods Elect in this life their spirits onely are sanctified Thus in generall More particularly concerning the sanctification of the spirit I propound two things distinctly
or to the poore or to the Church or to the service of my country or to the conversion of soules c. have I ministred the wit or learning or wealth or power the Lord hath given me Contrariwise it cannot but be wofull to some to remember on their death beds that they have spent their meanes and gifts to promote wicked courses and to procure sinne or to maintaine the riotous or gamesters or whores or dogs or any way their own lusts oh what wil they say when they are asked whom have you clothed fed comforted counselled admonished c. But unto us But why are we honoured thus and not the Prophets The Lord sheweth mercy on whom he will shew mercy I meane it for the manner and time and measure and meanes we must not herein dispute with God yet even this tends wonderfully to the praise of Gods constant love to his Church we see he doth not grow weary of his affection he did not spend all his grace and favour upon Kings Patriarchs and Prophets but he is ready to entertaine even the prodigall sonne of the Gentiles with as hearty or rather more hearty entertainment then ever he did the Jewish children that had not departed out of their fathers houshold Secondly this also shews that extraordinary gifts are not the best for us wee want the gifts of prophesie but to have the glorious grace of Christ is better then all for we see the Prophets desired it more and great reason for one may be a Prophet and yet not be saved Math. 7. but so one cannot have the true grace of Christ but they shall be saved hee is in better case that can pray with the Spirit then he that can prophesie For God is rich to all that call upon him and whosoever calleth on the name of the Lord shall be saved Rom. 10.10 Ioel 2. Besides we may note here that God will not be bound to shew his tenderest kindnesse to his best servants no doubt the Prophets were better servants to God then we are yet you see they must not envie it to know that others shall be more made on then they Finally here is implyed that Gods promises and provisions of grace can never be in vaine If it be not for the Prophets yet it must be for us For so in the originall it is as if it were rendered but yet unto us to note that no word of God shall be in vaine Esay 55.11 They did minister This phrase imports divers things 1. Wee are here againe occasioned to think of a strange depth of respect God beares to the meanest of his children none are too good in his account to doe them service the Prophets must not think scorne to minister to them yea so doth God reckon of them that Kings and Queenes must not be too good to nurse them yea we see here the Angels are desirous to know or doe any thing that concerns them yea the holy Ghost will leave heaven to doe them good Oh the bottomlesse depth of Gods love and oh the barrennesse and shallownesse and unthankfulnesse of mans heart that cannot be more inflamed towards God to render love for love yea wee should be afraid ever to challenge God for want of love we should account it a great offence to call his affection in question the Lord takes it wonderfull ill Esay 49.15 16. 40.26 oh that God should love us so beyond all president all desert yea above all we could desire and yet we be still so slow hearted 2. From this phrase we may note that the greatest in the Church ought to account it their honour to doe service to their brethren It it charged upon all without exception to serve one another by love Gal. 5. and Christ saith of the greatest let him be your servant Mat. 20. The Use is for all of us to search our hearts to see whether we can finde such a noisome pride in our selves as that at any time we should think our selves too good to doe Gods work or to doe service to any of Gods people if we doe find it let us purge it out as vile leaven and be humbled for it before God else the Lord may perhaps finde out waies to shame us and scourge us that we dreame not of 3. This word Minister as it is in the originall excellently imports how we should serve one another For it is to serve as the Deacons did 1. out of conscience of a calling and commandement from God 2. with all diligence 3. constantly 4. cheerfully Rom. 12.5 with all humility making our selves equall with them of the lower sort All this the Deacons did 4. This word imports that spirituall things are from God onely in respect of beginning and as the primary cause For the Prophets doe but minister them They have nothing but that they have received for every good and perfect gift commeth downe from God the Father of lights which should teach us in the use of all meanes to direct our hearts to God The things which were reported unto you These words evidently shew First that the primitive Church was first taught by tradition that is by lively voice not by written Scriptures onely so was Adam so were the Patriarks for the first 2000. yeares 1 Thes. 2.15 But might some one say Doth not this wonderfully make for the Papists in their opinion about traditions No whit at all and that this point may be more fully understood I will shew out of Scripture that the word Tradition hath been taken three waies and then declare particularly that this doctrine can make nothing for the Papists 1. Sometimes by traditions are meant the inventions or precepts of men imposed with opinion of holinesse and necessity upon the consciences of men and so it is taken and taxed Mat. 15.2 3 6. Col. 2.8 2. Sometimes by traditions are meant certaine rules prescribed by the Apostles concerning things indifferent and their use Thus the Corinthians are praised because they kept the traditions as the Apostle delivered them unto them 1 Cor. 11.2 3. Sometimes by traditions are meant certaine orders appointed by the Apostles for the prevention of disorder in manners in the Churches of Christians and thus I take it to be understood 2 Thes. 3.6 when condemning such as would not work he saith they walk disorderly and not after the traditions which ye received of us It seemes the Apostle had prescribed some courses for preventing of idlenesse and such inconveniences 4 Sometimes it is taken for the very word of God delivered by lively voice so the word was delivered 2000. years before the law 5. Sometimes it is taken for the word of God as it was first delivered by the Apostles while the Scriptures was yet unfinished whether it were delivered by report or writings and so 2 Thes. 2.15 1 Cor. 11.23 15.3 According to the fourth sense or this last it is taken here Now this can make nothing for
God and yet in Princes courts 1. Not entertained â— ut many times repulsed 2. Not knowne many times of any body 3. Not dwell there 4. Not favoured of the King or his sonne 5. The Lords will not attend us to carry us to the King or shew us all c. 6. Soone are we cloyed with the glory of it if we had all we would 7. In the Kings court we see the glory of others not â—ur owne But contrary to all these it is in heaven as it shall be with the righteous Which things the Angels desire to looke into In these words the grace brought unto us in the Gospell is commended by the adjunct desire the Angels have to looke into it if such glorious creatures see such worth in these things then they are certainly to be highly accounted of and rejoyced in but the Angels doe so as saith the holy Ghost who is acquainted with the desires of Angels as wel as with the thoughts of men Therefore c. Before I enter upon the particular consideration of these words I must in generall observe one doctrine from the coherence viz. that as any are more holy and happy so they doe more admire the grace brought unto us in the Gospell it is much that the Prophets give such testimony so is it that the Apostles and Ministers of the Gospell spake such glorious things of it but if that may not confirme us the holy Spirit of God and the Angels of God shal be brought in to deliver not their opinions onely but their desires also Which may serve 1. For singular reproofe of the madnesse of our natures that cannot be won to know or regard wherein the chiefe good lies but are so infinitely distracted with endlesse hunting after the riches or pleasures of life Oh how are our hearts sunke deepe in rebellion when neither the verity of these things nor our owne mortality nor such abundant testimonies from heaven can move us But woe unto us for two reasons from hence First wee shall be made inexcusable since God hath warned and instructed us with such undeniable testimonies Secondly here we see the cause why wee seek not after the grace of Christ in the Gospell it is because we are alienated both from holâ—nesse and happinesse For if we had experience in either we would judge as â—he Angels of heaven doe 2. For singular strengthning and incouragement to every one that hath true grace let him rejoyce in his portion the Gospell is the best riches it were â—ot bâ—ught deare if a man sold all he had to purchase it we should rather take the judgement and opinion of one Angell then of a thousand worldly persons 〈◊〉 is no matter what they say they know not their felicity flesh and bloud hath had no revelation in these things it is the Spirit of God onely thaâ— can shew us the things given us of God it is the scope of this place to confirme the consolations ver 3 4 5. Thus in generall now in particular there are foure things to be considered of 1. What these Angels are 2. What account God makes of them 3. What affection they beare to men in that they are said to desire c. 4. What their knowledge is in that they are said to looke into c. 1. Now for the first you must understand that all creatures are of one of tâ—eâ—e three sorts 1. Invisible 2. Visible 3. Both visible and invisible Man is both visible in respect of his body and invisible in respect of his soule The heaven and earth and seas and beasts and foules c. are visible the invisible creatures are these Angels The estate of this invisible world of glorious creatures is in the greatest part 〈◊〉 unrevealed to us yet some things the Scriptures for our good hath let fall and theâ—efore to this question I answer two waies 1. By considering what they are in name 2. What they be in nature 1. The names given them are of three sorts 1. Some expresse their nature and so they are spirits 2. Some expresse their excellency and dignity and so they are called principalities and powers c. 3. Some expresse their office and employment and so they are called Angels in this place which signifies Messengers because they are sent to minister to them which are heires of salvation Heb. 1.14 2. Now for their natures Angels are spirituall substances invisible and immortall subsisting of themselves indued with singular understanding and freedome of will created of God for his glory in his service in the world especially in the Church But why are they called by the name of office more usually then by the names that expresse their natures It is because God delights in them for their seâ—vice and they themselves are more glad of well-doing then of their happinesse in nature from whence we may learn that it is not enough to get singular gifts and excellent estates unlesse we be industrious in the use of them our glory lieth not in excellent parts but in the fruitfull use of them We should learn then of Gods Angels to obey as they obey that Gods will may be done on earth as it is in heaven that is 1 willingly 2 speedily 3 constantly For so the Angels obey else we may be as the Angels of God for gifts and yâ—t goe to hell But are all these incorporeall spirits here meant No for some of them fell away and stood not in the truth it is onely the good Angels called the elect Angels 1 Tim. 5.21 are here meant but it is worth the noting what sinne hath brought upon the Devils they have not onely lost their nature in respect of purity but their names to so as usually when the Scripture calleth Angels it meaneth it of good Angels they have lost the dignity of their very title this is the fruit of pride or envy or disobedience or whatsoever else was their sin Some say it was pride in affecting divinity some say it was envy stirred by the decree of exalting of mans nature above Angels in and by Christ some say a transgression of some commandements in particular not exprest as Adams was Thus of their names and natures 2. Now for the singular account God makes of them it may appeare divers waies 1. By the excellent titles given them aâ— are stars of the morning sons of God principalitieâ— and powers c. 2. By the place he sets them in hee placeth them next his owne person in the chamber of his owne presence to be alwaies about him even in heaven the fairest roome in the whole building of the world 3. By the trust he hath put in them hee hath committed the charge of his Elect unto their protection and care Psal. 34. 91 Heb. 1. 14 4. By the singular grace of confirmation that now in Christ they 〈◊〉 of all the creatures should never have experience in their own nature of any evill
a perfect hope they are sure to lose heaven 1 Cor. 6.9 Deut. 29.19 c. 3. Of weak and wayward Christians This doctrine should found in their eares as a great reproofe Why doe ye doubt oh ye of little hope doth God require a perfect hope and are yee still after so many daies so much unsetled unperfected We should account it a great shame to have but a little hope especially after so long profession and so much meanes and so many pledges of Gods love 4. Of backsliding Christians that fall away or to â—se the phrase of the Apostle are moved away from the hope of heaven either internally by an habituall forgetfulnesse of it or externally by revolt or apostasie to the love of the world These are so far from perfecting their assurance that they fall away from it Thirdly this should serve for instruction to quicken us to use all meanes for perfecting of our hope devoting our selves to the study of heavenly things and to the daily contemplation of the glory to come according to the counsell of the Apostle Heb. 6.11 not suffering slothfulnesse to hinder from the seriâ—us performance of our duties herein ver 12. Lastly here is great encouragement to all such of Gods servants as doe trust upon God for their salvation the Lord will never faâ—le them that trust in him and whatsoever become of the hypocrite yet will he never cast away the perfect man Iob 8.13 20. If God require so great trust it imports there is a sure preparation of a glorious estate Oh saith the Psalmist how great is his goodnesse that he hath laid up for them that trust in him Psal. 31.19 Thus of the mâ—nner of our hope Trust perfectly Now followeth the object of it viz. The grace which is to be brought unto us in the revelation of Iesus Christ and here first of the object it selfe and then of the time of the communication of it The grace which is to be brought unto you Grace sometimes signifies the Gospell Tit. 2.11 sometimes the favour of God in Christ so in the salutations of the Epistle sometimes an externall calling or function so Paul calls his Apostleship a grace Rom. 1.16 sometimes the gifts of the holy Ghost so usually lastly sometimes the glory of heaven so here It is true that some reade it the grace that is brought in the revelation of Iesus Christ and so it meanes that true grace which in this world the Elect doe receive when Christ is revealed to them in their conversion to God by the mighty power of the Gospell and so foure things might be observed 1. That God revealeth his Sonne in all that shall be saved at some time of their life or other 2. That Christ is never revealed in us till the time the grace of the sanctifying Spirit be wrought in us and the riches of Gods graces in his promises be declared to us For there is a double grace in the revelation of Christ. 1 The declaration of Gods grace in his promises 2. The possession of the graces of his holy Spirit 3. That were not this grace is brought unto us offred and urged upon us we would live and die without it 4. That when we know our interest in Gods favour and that wee have received the true grace of Christ we should trust perfectly in it and that iâ— all the foure senses before opened But I take it in the sense as it is rendred by the Kings Translators and so understand it of the glory of heaven which is to be considered both in the nature of it it is called grace and the time of manifestatiâ—n not onâ—â—y in generall that is to be brought unto us but in speciall at the revelation of Iesus Christ. Grace The glory of heaven is called grace in three respects 1. Because it is given freely without our deserts as the Scriptures prove Eph. 2.5.8 Tit. 2.11 Rom. 4.16 5.21 2. Because it is assured unto us by grace as the body of Christ is called bread because it is signified by it so our hope and everlasting consolation is assured by grace 2 Thes. 2.16 3. Because grace and holinesse is the greatest part of the kingdome of heaven For righteousnesse is the maine thing wherein the kingdome of God consists as the image of God in the creation was Adams greatest happinesse not Paradice onely see Psal. 17. ult Rom. 14.17.1 Pâ—t 3.7 5.10 The Uses are 1. We should therefore disclaime alâ— conceit of our owne meâ—its and use our hearts to it affectionately to professe that we are all that we are onely by the grace of God 1 Cor. 15.10 2. It should inflame our thankfulnesse we shâ—uld never be without this sacrifice considering we have so great inheritance by the meere grace of God in Christ. It is worth the noting that the same word for thankfulnâ—sse doth signifie grace in the originall 3. We should have our conversation according to the grace of God 2 Cor. 1. 12. seeiâ—g grace is that which will live by us for ever we should be taken up with a perpetuall care of getting and increasing of it 4. Seeing God doth all for us freely wâ— should be importunate in prayer that he would make us worthy of the 〈…〉 him to fulfill all the gooâ— pleasure of his own goodnesse especially the workâ— of our faith with power that hâ—â— name and grace may be glorified in uâ— 2 Theâ— â— 11 12. 5. We should learne to shew mercy as God doth 1. Though they deserve it not 2. In grâ—at abunâ—ance 3. In matters of holinesse as much as any other way it being the best meanes to shew mercy to the soules of men 4. To bring it to them not tarry till it be sought of us 5. In the most seasonable time God doth not give heaven or his blessiâ—gs all at once as men doe their workes of mercy all at one time of the yeere 6. With constancie God will never leave till they be in heaven 7. With faith and faithfulnesse so as promised mercy may be trusted on without faile God never disappoints after he hath promised wee may trust perfectly on it Which is to be brougâ—t unto you From the manner of the propounding of the words divers things may be noted 1. That the Christians happinesse in hope is better than the carnall mans felicity present They must trust upon the grace to be brought yea so aâ— they trust not in any thing elâ—e For they are sure to have their happinesse and to enjoy it when they have it so are not carnall men of any thing they hold as we may see by experience Is it not better for a poore man to have the hope of heaven when hâ— dies then to be as some great men have been which are now coâ—founded and mined 2. God hath thought it meet to deferre the glory of heaven it is to be brought it is not brought already If any aâ—ke why God doth not give heaven
wonderfull mercy in calling us doth appeare by the consideration of the things unto which we are called We are called 1. To his marvellous light 1 Pet. 2.9 2. To the fellowship of his Son Jesus Christ 1 Cor. 1.9 3. To liberty and a wonderfull free estate from the servitude of sinne Satan the world the ceremonies of Moses c. Gal. 5.13 4. To the grace of Christ Gal. 1.6 even to a holinesse better then that in Adam Rom. 1.7 5. To an estate of immunity and free pardon Rom. 5.31 6. To all safety Esay 41.1 2 3. Rom. 8.28 7. To the glorious kingdome of Jesus Christ 2 Thes. 2.14 1 Thes. 2.12 2 Pet. 1.3 and 1 Pet. 5.10 The consideration of this wonderfull grace of God in calling us may imply the misery of such as have not imbraced Gods calling as it is set out Prov. 1. Luke 14. with Mat. 22. Esay 50.2 61.4 Ier. 7.13 14 15. 35.17 Let such then as have the meanes and are somewhat touched looke to it seriously that they turne to God with their whole hearts lest as Mat. 20.16 2. It should enflame every one of us to make our calling sure 2 Pet. 1.10 3. We should stir up our selves to live as may become the called of God as these Scriptures shew 1 Pet. 2.9 c. 3.9 2 Tim. 6.11 12. 1 Thes. 2. â—2 Eph. 4.1 4. Gal. 5.13 as also the use of this consideration in this text shews Lastly considering our daily trespasses let us still goe to God as to a Father and cry with humility we are no more worthy to be called thy sons c. Thus of the first point or what viz. calling The second is who calleth uâ— It is here said He that is God We must understand that our calling is the work of the whole Trinitie for it is given to the Father Gal. 1.6 to the Sonne Rom. 1 2. 1 Pet. 5. 10. to the holy Ghost 1 Ioh. 2.7 so that this He is the Gâ—d of all grace the whole Trinitie There is a rule among Divines that the works of God which are without are undivided The are two sorts of works 〈◊〉 God inward aâ—d outward The inward are proper to each person as to beget proper to the Father to proceed to the holy Ghost c. Now the outward works such as decrees before time and Creation Providence Calling c. in time are common to all three persons not that every particulaâ— aâ—t is the act of all three persons for that cannot be true for onely the Sonne was incarnate But the meaning is that in the generall wor k each worketh in his owne order and nature as in Redemption the Father worketh by willing and sending the Son by assuming our nature and suffering c. the holy Ghost by applying and confirming Now calling is one of the workâ— in common The câ—nsideration of this that it is God that calleth us may 1. Comfort us in the assurance of his faithfulnesse hee calls us that is unchaâ—geable 1 Thes. 5.24 1 Cor. 1.8 9. 2. It should bind us the stronger to the care of a life answerable to his greatnesse that hath called us You. 1. Not all men there is a restraint and limitation of the effectuall calling it is absurd to grant a calling out and yet say it is universall 2. This you imports all sorts of men though not every one of every sort yet without exception of outward conditionâ— Jewes and Gentiles Rom. 9. 24 25. bond and free 1 Cor. 7. Hath Our vocation is past it is no more to be renewed we are justified and sanctified daily but not called we can be but once borne in nature nor can we be any more called or regenerate in grace Thus of the first point viz. whom we must imitate viz. God that called us The second is in what we must imitate him viz. in holinesse Is holy There are foure sorts of holinesse Independant and unlimited viz. the holinesse of God 2. Independant and limited viz. the holinesse of Christ for the holinesse of his divine nature is independant and the holinesse of his humane nature is limited for it is finite 3. Dependant and unlimited and such is the holinesse of the Scriptures Dependant it is for it is of God Vnlimited it is for it intreats of all kinds of holinesse whatsoever 4. Dependant and limited and such is the holinesse in man and Angels it is the first kind of holinesse is here meant There is a threefold holinesse in God or hee is holy three waies 1. By nature being void of all corruption or change 2. By administration and so his holinesse is his justice in distributing rewards to the good and punishment to the evill 3. By conception for the Lord doth conceive the Idaea or the patterns of the holinesse of all the reasonable creatures The Carpenter conceives first the frame of his house in his head and then buildeth it according to the patterne So doth God conceive first the holinesse that is fit for the creature and then works it in them This Idaea or patterne of holinesse or vertues in God is either internall in the mind of God from eternity or externall in the word of God Now the holinesse of God that we are to imitate is both that holinesse which God hath conceived in the patterne exprest in the word and also that which is in the nature of God as it is described in the word There is also a holinesse of works in God which we must imitate I mean of particular works as in carriage toward enemies Mat. 5. in mercy Luk. 6. in love Eph. 5.1 and thus as children we should imitate the holy nature as it were of our heavenly Father Now by the way we must know that God is not holy by any legall holinesse as men are that is his holinesse stands not in the observation of any law given by any other but is himselfe the rule of all holinesse so as things are not first holy and then God doth them but God doth them and therefore they are holy Thus of the second thing The third followes viz. how we must imitate God in holinesse viz. in being holy in all manner of conversation So be you holy in all manner of conversation There are eight doctrines may be noted in these words 1. That without holinesse we cannot be accepted with God we have no communion with him nothing but holinesse will serve the turn Heb. 12.14 1 Ioh. 1.6 2. It must be holinesse indeed not the picture of it will serve the turn nor counterfeit holinesse nor temporary holinesse nor civill honesty 3. If Christians want holinesse the fault is in themselves for he saith be ye holy implying if they be not so it is because they are carelesse and will not labour for it and great reason the blame should lie upon us if wee will still neglect sanctification 1. Having such a great recompence of reward set before us 2. Having
Apostle expounds or applies the former testimony of Scripture which he urgeth both for the beleever and against the unbeleâ—ver The beleevers he cals upon to take notice of their felicity assuring them that that Scripture doth avouch that Christ is an incomparable treasure to them Concerning the unbeleevers he speaks terrible things whom he describes both by their sin and by their judgement The sinne is disobedience their judgement is to be considered as it is denounced first against their Leaders whom he cals Builders and then against the whole body of unbeleevers The plague upon the Builders is that the Kingdome of Christ shall be advanced in spight of their hearts they shall perish and be confounded but Christ shall raigne and flourish The plague upon the body of unbeleevers is that Christ shall be to them a stone of stumbling a rock of offence which is amplified by the consideration of the causes partly in themselves which is their stumbling at the Word and disobedience and partly in God who in his justice hath appointed them thereunto Thus of the order of the words Now before I come to the ful opening of each particular in these two verses I may observe divers things from the coherence and generall consideration of all these words First in that the Apostle doth not rest satisfied to alledge the Text but doth withall apply it it shewes the necessity of application We cannot profit by the Word if it be not laid particularly to our hearts as food doth not nourish if it be not eaten nor a medicine cure the disease if it be not taken nor a plaister heale the sore if it be not laid to it nor are our wants supplyed by comming to the market if we do not buy and carry home Which should work in us a sound care of application of the Word we heare or reade and withall it should waken us to a care of observing all the rules that may further us in applying which are these and such like First we must be carefull to understand rightly the Scriptures wee would apply this is the very foundation of all application that is profitable 2 Pet. 3. else we may grow perverse and wrong both the Word and our own selves Ob. But some private man might say This is hard how can we learne to know the cleer meaning of the Scripture and the sense of the Text Sol. For answer hereunto thou must know that there be divers rules that may help thee to understand or at least keep thee from wrong and dangerous mis-application First thou must be wise to sobriety not presume to know above what is meet nor to meddle with such secrets as should lead thee into knowledges that belong not to thy calling or are not evidently revealed in Scripture Secondly thou must have respect unto other Scriptures to take no sense that is contrary to other apparant Scriptures Thirdly thou must haue respect to the Analogie of faith to avoid all senses which oppose any article of faith or thy faith Rom. 12.3 Fourthly thou must avoid all doubtful disputations and unprofitable questions and vain â—anglings that tend not to edification and the salvation of thy soule and account it as a happinesse to be able to keep thy selfe free from intanglements therein And therefore stand at the doore of every opinion and before thou let it in ask this question What shall my soule be advantaged by this opinion at the day of Jesus Christ and if it cannot answer to it directly reject it Psal 119.66 David praies God to teach him good judgement and knowledge Fiftly let the publike Ministery of Gods servants be the ordinary rule of thy interpretation so long as no sense is taught there contrary to the former rules 1 Cor. 14.36 and where thou doubtest thou must seek the law at the Priests mouth and be very fearfull in any thing to be wiser than thy Teacher I meane to nourish private opinions which are not justified by publick doctrine Sixtly pray to God to teach thee and to give thee his Spirit to leade thee into all truth understanding is Gods gift 2 Tim. 2.7 and he will teach thee humbly his way Psal. 25. Thus of the first rule wee must first soundly understand the sense of the Scripture we would apply Secondly thou must bring a mind apt to be taught willing to be formed and to be all that which God would have thee to be thou canst never profit by application without a penitent mind a mind that will part with any sin God shall discover in thee and a mind carefull to observe the conditions required as well as the promise tendred Iames 1.21 This is indeed to glorifie the Word Thirdly it is an excellent help in application to follow the guiding of the holy Ghost in thy heart thou shalt finde in all doctrines a difference Some things read or heard have a speciall taste put upon them by Gods Spirit or a speciall assurance of them wrought at the time of reading or hearing Now thou must be carefull to take to thee these truths which the Spirit of God doth cause to shine before thee Eate that which is good Esay 55.2 Try all things and keep that which is good 1 Thes. 5.20 Fourthly know that serious and secret meditation upon the matter thou hearest is the principall nurse of fruitfull application it is but a flash can be had without an after and deliberate meditation and about meditation remember these rules 1. Let it be secret 2. Hee must let it be full Give not over till thou hast laid the truth up in thy heart take heed of that common deceit Psal. 119.45 of resting in the praise or liking of the doctrine be not a Judge against thine owne soule For if the doctrine be worthy of such praise why darest thou let it slip and run out Let not the devill steal it out of thy heart Mat. 13.20 or the cares of life choke it Luke 11.28 3. Let it be constant Be at the same point still from day to day till it be soundly formed and seated in thy heart How rich might many Christians have been if they had observed this rule Psal. 1.2 Psal. 119.3 5. Esayâ—6 â—6 9 Fiftly be wise for thy self take heed of that error of transposing thy applications say not This is a good point for such and such till thou have tried thine owne heart whether it belong not to thee Psal. 119.59 Pro. 9.7 Sixtly by any means be carefull of the seasons of doctrine be wise to understand the season There be many truths which if thou let passe the opportunity of informing of thy selfe thou maist perhaps never have it so againe and therefore take heed of losing precious things when thou hast the time and meanes to attaine them c. Thus of the first point The second thing is the speciall duty of Ministers to apply the Scriptures to the hearers that belong to their charge we see the Apostles
Christ. As the Israelites were chosen out of all the nations of the world so now the Elect out of all the ages of the world Quest. But what is there in the election of a Christian that should so much affect him as to account himselfe so wonderfull happy in that respect Answ. There are many things in our election which should much ravish us as to consider First when we were chosen viz. before the foundation of the world from all eternity Oh what a favour it is to thinke that God had such thought of us be fore ever wee had any beeing Eph. 1.4 Secondly by whom wee were chosen viz. by God Men are wont to be affected if any of any degree almost doe point out them above others unto any condition of praise or preferment To be beloved and in request with any is a contentment but especially if Kings or great persons should chuse us out to set their love upon us how would wee be moved with that Oh! what comparison can there be betweene the greatest men on earth and the great God in heaven Thirdly to what we were chosen viz. to a Kingdome and great glory For meaner persons to be chosen to any preferment it would prove a great contentment but especially to be advanced to the highest honours why God hath chosen and called us to no lesse an happiness than a Kingdome and glory yea his Kingdome and glory in heaven Mat. 25.34 2 Thess. 2.13 14. Fourthly for how long this choice must last viz. for ever To be chosen to a great office though it were but for a yeare is a great honour in the account of some men but especially to enjoy a Kingdome if it may be for divers yeares as twenty thirty forty or the like how would men rejoyce that could attaine to such an election But behold our happinesse is greater For we have by our Election an entrance into the everlasting Kingdome of Jesus Christ. Fifthly upon what reason we were chosen viz. upon Gods free and meere grace and goodnesse hee chooseth whom he will It was his good pleasure to chuse us to such a Kingdome we had it not by descent or desert Rom. 9.18.21 Ephes. 1.11 Sixthly in what manner he chose us viz. unchangeably To be chosen to so great an estate though it had beene but during pleasure and that pleasure to such as might change had beene a great advancement but Gods purpose remaines according to his choice Rom. 9. and whom he elected he calls and whom hee calls he justifies and whom he justifies he glorifies Rom. 8.30 The foundation of God remaineth sure 2 Tim. 2.19 Lastly to consider whom he chose which hath a double incitation in it For first the Scripture tels us Many are called but few are chosen Now this increaseth our honour that but a few onely can be admitted to the participation of it If many had enjoyed it the commonnesse of it might have had in it some occasion of lessening the value of it Deut. 7.6 7. Mat. 20.16 Secondly God chose us that were most vile creatures polluted in blood covered with filthinesse fallen from him by vile Apostasie and our rebellion in our first parents and being guilty of many treasons in our owne actions And this should much move us that God should set his heart upon such vile wretches as we every day are proved to bee Uses The use of this may be divers But I will onely stand upon two uses First the consideration hereof should enforce upon us a care to make our election sure 2 Pet. 1.9 Quest. Now if any aske By what signes I may know that I am elected of God Answ. I answer There bee divers infallible signes of election As for example First separation from the world when God singles us out from the world it doth manifest that he hath chosen us from all eternity Now that this separation may be proved sure and infallible we must know First that it is wrought in us by the Gospell 2 Thess. 2.14 Secondly That it containes in it a contempt of earthly things so as our hearts doe unfainedly disclaime all happinesse in the things of this world as out of true judgement resolving that all is vanity and vexation of spirit The love of God and the love of the world cannot stand together 1 Ioh. 2.14 Thirdly that it with-drawes us from needlesse society or delight in the men of this world who follow the lusts of life and mind onely earthly things Psalm 26. Fourthly an estimation of spirituall things above all the world Secondly a relying upon Jesus Christ and the covenants of grace in him so as we trust wholly upon him for righteousnesse and happinesse Hence it is that faith is called the faith of Gods elect Tit. 1.1 Thirdly the sanctification of the spirit 2 Thess. 2.13 which hath in it both the reformations of those evills which were wont to prevaile over us and were most beloved of us as also the qualifying the heart with such graces as are supernaturall such as those mentioned in the Catalogue 2 Pet. 1.5 6 7 8 9. and such are those graces heretofore mentioned in the sight of salvation Fourthly the testimony of the spirit of Adoption For every godly man hath a witnesse in himselfe 1 Ioh. 5.10 Rom. 8.15 Gods Spirit doth assure Gods Elect that they are elect and that it doth principally by sealing up unto them the promises of Gods Word Ephes. 1.13 14. Fiftly by the conformity of Christians unto Christ in affliction for the Elect are predestinate to be made like unto Christ in sufferings Now because this signe must be warily explicated we must understand that barely to bee afflicted is not a signe of Election For so may and are wicked men as well as godly men but to become like Christ in the suffering is the signe which that it may bee more infallible and cleare wee must observe in these sufferings First the kindes as for example to be hated and scorned of the world and reviled and persecuted is a token that we are not of the world because the world would love his owne Ioh. 25.18 19. Secondly the causes as if we be hated for goodnesse and do not suffer as evill doers Ioh. 15.8 21. Psal. 38.20 when our afflictions are the afflictions of the Gospel 2 Tim. 1.8 9. Mat. 5.12 Thirdly the effects that we love obedience by our sufferings Heb. 5.8 and be made more holy and fruitfull and quiet and meeke and humble by them Heb. 15.11 so as wee can say It was good for mee that I was afflicted Psal. 119. Fourthly by the manner that wee be like Christ in silence Esa. 13.7 patience and despising the shame of the crosse Heb. 12.1 2. 1 Pet. 2.21 22 23. prayers to God and submission to Gods will with strong cryes and fervencie Heb. 5.7 Fifthly by the issue when God giveth a like end to the triall of his servants as he did unto the passion of Christ making
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.
2.8 Now this love of God of Christ of the Angels of godly men and Ministers should serve to support us against the contempt and hatred of the world Wee have a love that is much better than the love of worldly men can be to us First because it is of better persons and secondly because it is of a better kinde for it is more servent and it is more pure and more constant Worldly men can shew no love that hath comparison to the love of God or Christ or any of those for the servencie of it And if worldly men love us it is to draw us unto one evill or other and besides it will not last for wicked men will agree with themselves no longer than so many Curres will agree they are alwaies contending hatefull and hating one another Secondly this point should much checke the unbeliefe of Christians and their unthankfulnesse for many times they are affected as if they were not beloved of any whereby they much dishonour the love of God and of Christ and of Christians towards them also and thereby they flatly contradict the Text which saith They are beloved Thirdly impenitent sinners should bee moved hereby to become true Christians because till then they are monstrous hatefull creatures God loathes them and their workes Ioh. 3.36 Esa. 1.11 c. And such vile persons are vile and odious in the eyes of the godly Psal. 24.4 Psalm 15. Fourthly Christians should labour to preserve this love unto themselves with increase of the comfort of it and so divers things would much advantage them in this love as 1 Faith To live by faith commends them wonderfully to Gods love as being the condition mentioned when he sent his Sonne into the world Ioh. 3.16 For without it it is impossible to please God 2 Humility would much commend them to the love of the Angels who rejoyce more in one sinner that is penitent than in ninety nine just men that need no repentance 3 The fruits of wisedome mentioned Iam. 3.17 have a marvellous force to win love among men To be pure in respect of sincere Religion to be gentle and peaceable free from passion and contention to be easie to be intreated to be also full of mercy and good workes and all this without judging or hypocrisie to be no censurers nor counterfeits Oh this is exceeding amiable if these things were carefully expressed 4 And for their Ministers two things would much increase their love to them First obedience to their doctrine for this will prevaile more than all the bounty in the world 1 Thess. 2.13 Heb. 13.18 Secondly to converse without back-biting or uncharitable judging of them By these two the Philippians and Thessalonians were highly advanced in the affection of the Apostle and through the want of these the Corinthians lost much in the love of the Apostle Thus of the persons dehorted The manner of the dehortation followes I beseech yee In that the Apostle in the name of God doth beseech them divers things are imported as First the marvellous gentlenesse and love of God to men hee that may command threaten punish yea cast off yet is pleased to beseech men Secondly the dignity and excellencie of a cleane heart and honest life It is a thing which God by his servants doth vehemently begge at our hands Thirdly the honour of a Christian hee is spoken to as to a great Prince as the two former reasons shew him to be Fourthly a rule of direction how to carry our selves towards others in the case of reformation wee must learne of the Apostle to expresse a Spirit of meeknesse and love and humility Passion and pride worke unspeakeable prejudice and hurt in the care of other mens faults Fifthly with what reverentnesse and earnestnesse we should speake to God when he speakes thus to us Thus of the manner of propounding the dehortation The matter to be avoided is lusts Abstaine from fleshly lusts By lusts are sometimes meant grosse sinnes and disorders which are the fruits of lust and so the sinnes mentioned chapter 4.4 of this Epistle are called lusts of the Gentiles By lust is sometimes meant corruption of nature But I thinke it is taken neither of these wayes here By lust is sometimes meant the filthy desire of the heart after bodily uncleannesse and so called the lusts of uncleannesse Col. 3.5 Rom. 1.24 But by lusts here I take it is meant all sorts of evill desires in the heart of man and so called worldly lusts Tit. 2.12 And in speciall these sorts of lusts are named in Scripture which Christians should especially avoid First the lusts of uncleannesse filthy desires Secondly the lusts of covetousnesse and worldly cares Thirdly the lusts of vain-glory whether of envie conceitednesse or desire of applause Fourthly the lusts of Epicurisme those desires after delicious or excessive fare or vaine apparell Fifthly the lusts of malice and revenge These and such like are the lusts which Christians must forsake The use is divers Uses First for information and so it may shew us 1 That outward honesty will not serve the turne It is not enough to bee free from grosse sinnes What case then are civill honest men in 2 That in reformation it is not enough to forsake the evils we have no desire after but we must leave our owne lusts Secondly for consolation Here is imported an excellent comfort to the godly in the case of inward and hatefull temptations When vile things come ento the mind of the godly if they dislike them and do not lust after theâ— nor entertaine them with spirituall dalliance they may be assured that those evils shall not be charged upon them For before a temptation can be a sin it must have somewhat of coveting in it Christ was tempted as wee are and yet hee sinned not because he liked them not but rejected them Abstaine from them The manner how they are to be avoided is contained in this word abstaine which doth import divers things First that without departing from iniquity we cannot have comfort of our repentance To come into the company of the godly to make shew of Religion to come to Church or use private meanes or barely to confesse sinne or to feele terrours for sinne is not enough unlesse wee leave sinne Iudas Demas Cain and the wicked Israelites could doe the former yet never repented Secondly that the occasions of lusts will be daily offered to us from the world or the divell or our owne corrupted nature Now it is not an argument of our misery to have them but to entertaine them Uses The use may bee 1 For information The true abstinence is to abstaine from sinne the other abstinence from meat or the like is but circumstantiall and not in it selfe acceptable to God Esa. 58. 2 For triall Those are sound Christians indeed that abstaine from fleshly lusts Quest. But are there not lusts in godly men as well as in wicked men Answ. There may be
the workes of supererogation or those workes they call Counsels fall to the ground And yet we confesse there were some works good which were not commanded in Scripture as Phineâ—â— his worke in slaying the fornicators and Maries work in annointing Christ unto the buriall for so it is called a good worke Mat. 26.10 and Abrahams worke in sacrificing his son and the like these were good workes and had noâ— warrant from Scripture but were warranted by extraordinary calling thereto and so they differ from the workes of superstitious persons done without warrant ordinary or extraordinary For the third The time of doing some works adds much to the consideration of their goodnesse as for instance The charitable religious workes done by men before their conversion are not to be reckoned good workes because the person that doth them is not reconciled to God and lives polluted in his sins Likewise the works of our calling done in the week-daies are good works but done on the Sabbath day are evill workes So workes done too late are not good as their prayers that would not answer when God called them Prov. 1. For the fourth If the uses of workes be respected the outward workes of wicked men that for the matter of them are required in the Word may be said to be good workes becaâ—e they are good for men unto whom they are done as the almes of a Pharisee is a good worke in that it is good for the reliefe of the poore though it be not good in the sight of God as failing of the right end which is Gods glory Thus of the acceptation of the termes The good works here mentioned are such as are good in Gods sight as being done in obedience to Gods will and by persons that are godly Now concerning those good workes I propound divers things profitable to be considered of First the rules of good workes which do tell us what must be had before a worke can be a good worke Secondly the kindes of good workes or what workes wee may account in the nature of good workes how many sorts of good workes there are Thirdly I would answer a question or two needfull to be considered of about good workes and in the last place the uses of all For the first of those There are many rules to be observed before we can do workes that God will account good And those rules are absolutely necessary and they are these First the person must bee reconciled unto God in Jesus Christ or else all hee doth will be abominable in Gods sight Hee must be turned in Jesus Christ Eph. 2.10 He must be pure or else his worke is not right but polluted Tit. 1. ult Prov. 21.8 The people that do good workes must be purified unto God being redeemed by Jesus Christ so made a peculiar people Tit. 2.14 He must be purged and sanctified and so prepared to good works 2 Tim. 2.21 Secondly his workes must be warranted and required and prescribed in the Word of God he must walke by rule his patterne must be found in the Scripture Gal. 6.14 he must come to the light of the Word that his workes may be manifest that they are wrought in God Ioh. 3.21 The Scripture is given by inspiration of God to this end that the man of God might be perfectly directed unto every worke that is good 1 Tim. 3.16 17. Thirdly he must propound a right end in doing his workes or else though the matter be good yet the worke is polluted as was shewed before in the instance of the almes of the Pharisees and this right end is not the praise of men onely or to merit thereby but the glory of God chiefly in the discharge of our obedience to God and the edification of our neighbour Fourthly the workes must be done in the name of Jesus Christ. Wee must relie upon the merits and intercession of Christ Jesus as that which can cause our workes to be pleasing to God Col. 3.17 Whatsoever it is we do in word or in deed all must be done in the name of Christ or it is done in vaine Without faith it is impossible to please God Heb. 11.6 Now our workes are done in faith first when wee beleeve and know they are warranted by the Word Ioh. 3.21 Secondly when we beleeve Gods promises concerning the reward of well-doing Heb. 11.6 Thirdly when we flie to Jesus Christ to cover the imperfection of our workes from the sight of God and so in that place Col. 3.17 and fourthly when our beliefe of Gods goodnesse to us makes us carefull to doe all the good we can Fifthly his workes must be done with repentance for his sins and the judging of himselfe for the evill of his best workes By repentance I meane not the first worke of a sincere turning to God for that is comprehended in the first rule but the preservation of himselfe in his uprightnesse and the daily judging of himselfe for his frailties For if a godly man after his calling fall into presumptuous sins his workes done all the time hee liveth in beloved sins without the renewing of his repentance are polluted Esa. 1. Sixthly his workes must be done willingly not grudgingly or of constraint or onely to avoid shame or punishment God loves a cheerefull giver That almes that is given with an ill will or forced from men by the lawes or otherwise is not accounted a worke of mercy in Gods sight to do mercy is not enough to make it a good worke pleasing to God but to love mercy Mic. 6.8 and to come into Gods presence to do his service is not pleasing unlesse we humble our selves to walke with our God Seventhly his workes must be finished to intend it or promise it or begin it will not serve turne as in the case of mercy to promise to contribute or to begin for a day or a weeke is not sufficient unlesse we do it constantly 2 Cor. 8. and 9. So it is in repentance it is then a good worke when it is finished not when a man hath had some remorse or uttered a word or two of confession or prayed for a day or two but when a man having repented repents still till he have soundly humbled himselfe for his sins and reformed his waies Ier. 31.19 20. So it is in generall in any worke God sets us to do Ioh. 4.3 4. Eighthly his workes must be his owne fruit such as belong to him in his place and calling As in the calling of the Ministrie his good work is to preach the Gospel with all frequencie and diligence and power c. So in the Magistrate to do the workes of justice so in other callings every man must looke to the duties of his owne place and so it is in our generall callings as Christians we must do those which are meet for repentance which not only concern a penitent life but such as have a due respect unto the performing the things we are called to
Jesus standing at his right hand Act. 7.55 Thus we are said to appeare before the presence of his glory Iude 24. Sixthly in his Word and so the Word of God is the glory of God either in generall as it describes the excellence of Gods nature in his properties or attributes Psalm 26.8 Or in speciall the Gospel is called his glory as it sets out the goodnesse of God after a matchlesse manner relieving for lorne mankind Esa. 6.1 And thus that part of the Word of God that doth describe Gods mercy is called his glory Exod. 33.18 19.22 Ephes. 2.16 Thus also that way of shewing mercy by bringing in the infinite righteousnesse of his owne Sonne is called the glory of the Lord Esa. 40.5 Thus God glorifieth himselfe Secondly God is said to be glorified by us Man may make God glorious but that he cannot do by adding any glory to Gods nature and therefore we must search out to finde by the Scripture what waies man may glorifie God and so wee may bee said to glorifie God or to make God glorious three waies First by knowledge when wee conceive of God after a glorious manner thus we make him glorious in our owne hearts and this is a chiefe way of making God glorious and this is one way by which the Gentiles glorifie God and this God stands upon so as he accounts not himselfe to be knowne aright till we conceive of him at least as more excellent than all things Seeing we can adde no glory to Gods nature wee should strive to make him glorious in our owne mindes and hearts And we may by the way see what cause we have to be smitten with shame and horrour to thinke of it how we have dishonoured God by meane thoughts of him And hereby we may also see how farre man can bee said to have the true knowledge of God in him yea there is some comfort in it too to a Christian that humbleth himselfe to walke with his God for though at the best he come farre short of conceiving of God as he is yet God accounts himselfe to be made glorious by us when wee get so farre as to conceive of him above all creatures and that is when he comes into our hearts as a King of glory farre above all that glory can bee found in earthly Princes Psal. 14.7 9. And thus we make him glorious not when we barely judge him to be more excellent than all things but when our hearts are carried after the apprehension of him so as we love him above all and feare him above all c. And thus we make God glorious in our hearts by knowing him Secondly by acknowledgment when in words or workes wee do ascribe excellencie unto God and to glorifie him is to acknowledge his glory or as the phrase in Scripture is To give him glory and so there bee divers speciall waies by which we are said in Scripture to glorifie God as First when in words we magnifie God and speake of his praises and confesse that he is worthy to receive honour and glory and might and majestie so Rev. 4.11 Psal. 29. 86.9 Secondly when men confesse that all the glory they have above other men in gifts or dignitie was given them by God So David glorifies God 1 Chron. 29.11 12. And thus we make God the father of glory as he is called Eph. 1.17 Thirdly when men that are guilty of sinnes that cannot be proved against them yet feeling themselves to be pursued by God do confesse to Gods glory their own shame their secret offences Thus Achan gave glory to God Iosh. 7.19 And thus the penitent sinner glorifies God when he cares not to abase himselfe in the acknowledgement of his owne vilenesse that God may bee magnified in any of his attributes or ordinances by it Ier. 13.16 Mal. 2.2 Fourthly when the praise of God or the advancement of his Kingdome is made the end of all our actions This is to doe all to his glory 1 Cor. 10.31 Fifthly when we beleeve Gods promises and wait for the performance of them though we see no meanes likely for their accomplishment Thus Abraham gave glory to God Rom. 4. Sixthly when wee publikely acknowledge true religion or any speciall truth of God when it is generally opposed by the most men Thus the Centurion gave glory to God Luk. 23.47 Seventhly when men suffer in the quarrell of Gods truth and true Religion So 1 Pet. 4.16 Eighthly when on the Sabbath men devote themselves onely to Gods worke doing it with more joy and care than they should do their owne worke on the weeke dayes refusing to profane the Sabbath of the Lord by speaking their owne words or doing their owne wills Thus Esa. 58.13 Ninthly when men doe in particular give thankes to God for benefits or deliverances acknowledging Gods speciall hand therein Thus the Leper gave glory to God Luk. 17.18 so Psal. 113.4 Tenthly by loving praising admiring and esteeming of Jesus Christ above all men for when we glorifie the Sonne wee glorifie the Father Ioh. 1.14 and 11.4 Eleventhly when wee account of and honour godly men above all other sorts of men in the world and so these Gentiles doe glorifie God in that they praise the Christians above all men whom before they reviled This is one way by which the Gentiles glorified God Thus of the second way of glorifying God which is by acknowledging his glory The third way of glorifying God is by effect when men make others to glorifie God conceiving more gloriously of him or in praising God and his wayes Thus the professed subjection of Christians to the Gospel makes other men glorifie God 2 Cor. 9.13 So the fruits of righteousnesse are to the glory of God Phil. 1.10 So here the good workes of Christians do make new Converts glorifie God so every Christian that is Gods planting is a tree of righteousnesse that God may be glorified Esa. 61.3 So are all Christians to the praise of the glory of Gods grace as they are either qualified or priviledged by Jesus Christ Ephes. 1.7 Use. The uses of all should be especially for instruction and humiliation it should humble us if we marke the former doctrine in that it discovereth many deficiences in us for besides that it sheweth that the whole world of unregenerate men lieth in wickednesse and that as they have all sinned so they are all deprived of the glory of God and altogether delinquent in each part of making God glorious I say that besides the discovery of the generall and extreame corruption of wicked men it doth touch to the quicke upon divers persons even the godly themselves To give instance In the first way of making God glorious How meanly and dully doe wee for the most part conceive of God! How farre short are our hearts of those descriptions of God made in his Word What strange thoughts come into our mindes at some times Oh how have we dishonoured the most
sinne God onely wils to permit Acts 14.16 but it is not God's willing of evill is here meant As the will of God concernes us in matter of good it may be considered either evangelically or legally Evangelically his will gives order what shall be done with us and so he wils the salvation of his Elect Ephes. 1.11 Ioh. 6.40 Legally his will gives order what shall be done by us and so hee wils our sanctification in all the rules of it and in every part Col. 1.10 By the will of God in this place then he meanes the Word of God as it containes the revelation of what God would have done by his servants in the cases specified in this Text. Many things may be observed out of these words Doct. 1. First we may take notice of the two onely Springs of all things to be knowne in Religion in these words viz. God and his will God and the word of God God is principium essendi the Author of their being and the will or word of God is principium cognoscendi the fountaine of the knowledge of them Doct. 2. God doth will all that which is to be done by his servants in any part of their obedience or in any case of their lives as here the course they are to take either toward the Magistrate or toward their enemies God wils it that is he doth in himselfe approve or determine or appoint and by his Word he doth warrant and require it And the same is true of all the well-doings of godly men God wils them which I observe for these uses Uses First it may be a great comfort to a Christian when hee knowes hee hath done what God would have him to doe for then hee may bee sure God will not forget his labour and worke of love and obedience Heb. 6.8 The Hebrew that signifieth will signifies pleasure and delight and when it is given to God it notes that what he wils he takes pleasure in as in Esay 62.4 Hophzibah My will is in her or My delight is in him God takes great delight when we doe his will Every carefull Christian is his Hophzibah And besides if God doe will we should doe so God will defend and protect us in our wayes that may support us against all the crosses or oppositions that may be like to befall us And that made the Apostles place in every Epistle that They were Apostles by the will of God And so such godly Christians as obey the humane ordinances of men in these times of quarrell and contention must comfort themselves with this that Thus was the will of God that they should so obey and that must support them against the contrary wils of men otherwise minded how well soever reputed of and make them bring their owne hearts into obedience to that which God would have them to doe c. Doct. 3. The word of God is the willing of God and so called here and God's word may be said to be his will in two respects either because of the forme or in respect of the matter In respect of the forme it may bee called his will because it is digested in forme of a Testament and Christ the Wisdome of God hath set it in such forme as if it were his last Will and Testament as in some respects it is Or else chiefly because what God doth expresse or require in the Scriptures is agreeable to the very nature and will of God he doth in himselfe will it as well as in his Word promise or require it Which shewes a great difference betweene the lawes of Princes and the Lawes of God For many times the lawes of Princes agree not with the natures and hearts of Princes whereas God's word is alwayes agreeable to God's will and withall this should the more quicken to obedience because by conforming our selves to God's word wee conforme our selves to God's nature And further it may comfort us in the hope of strength to be enabled to doe God's will and what he requires because he wils what we should doe For God's will causeth an impression upon the creature it gives assistance it will see it done he will worke our works for us God's word is a Word of power it works what it wils which mens lawes cannot doe When we know God wils such a thing in his Word to be done wee should conceive that hee doth not onely shew us by that place what is to be done but also what assistance we shall have to doe it Doct. 4. The will of God is the rule of our actions what he wils wee must doe and so it is urged here by the Apostle and therefore it should teach us to labour to understand what his will is since all is lost that is not conformed to this rule Ephes. 5.10 We must get us to the Law and to the Testimonies For whatsoever is not directed from thence hath no light in it Esay 8.20 Secondly we must goe to God and pray him to teach us to doe his will since he hath enrolled it in his Word Psal. 143.10 Thirdly if this doctrine were throughly digested unruly froward and wilfull Christians would make more conscience of their passionate and incorrigible courses Let them looke to it in time they must give account to him that so hath prescribed rules by his will that hee will not admit of courses carried onely by their wils Fourthly inferiours must looke to the warrant of their actions it is not the will of man but the will of God can justifie them to doe well 1 Pet. 4.2 Lastly if his will rule us then wee must take heed of that fault of making the lawes of our wils the causes of his will as they doe that thinke God must will to doe nothing with wicked men unlesse his will bee confined to certaine rules which they conceive in their wils Doct. 5. That the bare signification of Gods will should bee argument enough to perswade a godly Chistian to doe any thing though it bee to deny himselfe or to goe a course which is crosse to his owne desires The knowledge of God's will alone doth compell a godly minde to obey It is not the Majesty or the rewards of God but God's will which alone sufficeth to guide him which may try the obedience of man by the motives For onely the sound Christian will obey simply for the commandement sake and must teach us to sticke to it the bare will of God must rule us though there were never so many men contrary-minded Use. The use is for triall of hypocrites the true Christian layes downe all his owne courses as soone as ever he heares the sound of Gods will Doct. 6. The practice of a Christian must be conformed just according to the patterne so is the will of God it must be just so as the will of God is so from the manner as well as from the matter Which should teach us three things First to walke circumspectly seeing we must
must often meditate on the motives that may perswade them to subjection And so there are five things that might bow their hearts and breed in them a conscience of their duties First the Commandement of God it is Gods will they should beare themselves thus humbly and obediently toward their masters Secondly the promise annexed to Gods Commandement should move them God wil reward their work Eph. 6.8 Col. 3.24 And in particular inasmuch as their service is required in the fifth Commandement therefore if they be good servants God will blesse them with long life Thirdly the threatning if they bee not good servants but beare themselves naughtily and stubbornly they shall not only receive shame and punishment from men but God will plague them for the wrongs they doe to their masters even for all the grief wherewith they have vexed them and for all the losses they have brought to their masters Col. 3. ult Fourthly the examples of such as have born themselves full well in Scripture should much move them the piety of Abrahams servant Gen. 24. and the painfulnesse and faithfulnesse of Iacob Gen. 31.38 c. and the readinesse of the Centurions servant Mat. 8. yea it should much move them that Christ Jesus himselfe was in the forme of a servant Phil. 2. Fiftly the care of the Religion they professe should much move them if they be carelesse and proud and stubborne the Name of God and the doctrine of Religion may be blasphemed 1 Tim. 6.1 And if they be humble and carefull and faithfull they may adorne the doctrine of the Gospel as the Apostle shews Tit. 2.9 10. Use 2. Such parents as put their children forth to service must take heed that they spoile them not by giving eare to the complaints of their masters or by allowing them any way in stubborne and disobedient courses Thirdly if masters would have their servants to please them by their subjection they then must learn how to rule and govern them not only by teaching and charging them what to doe but also by over-seeing them whereby many faults may bee prevented and accordingly by seasonable reproving them and correcting of them betimes for the more wilfull offences so studying to carry themselves gently towards them as that they lose not their authority by too much love of their owne ease and quietnesse else it is just that their servants should prove a continuall vexation to them Pro. 30.22 and 29.19 To your Masters The parties to whom they owe subjection are their masters where three things may be observed First that though servants are under subjection yet it is not to all men or to other men but only to their masters which may warne men to take heed that they abuse not other mens servants or speake basely of them For though in respect of their masters they are servants yet in respect of them they are as free as themselves And in particular it should teach divers to meddle lesse with other mens servants by way of complaint to their masters It was Salomons rule Accuse not a servant to his master lest he curse thee and thou be found guilty Pro. 3.10 He gives two reasons of his advice The one is that his complaining may so vex the servants over whom he hath no jurisdiction that it may cause them in their impatience to vex him with their reproaches of him which an ingenuous minde should strive to avoide The other is that in such complaints most an end there is much mis-taking when men meddle with such things as belong to other mens families and then it is a soule shame to be found faulty To conclude this point we should remember that of the Apostle What hast thou to doe to judge another mans servant he standeth or falleth to his own master Rom. 14. Secondly that all masters have authority over their servants though the master be a poore man or an ignorant man or a cruell man or a froward man or a hard man yet the servant must be subject to him and beare himselfe as reverently and obedient as if hee were the richest or wisest or worthiest master in the world and the reason is because the subjection is due not to the masters riches or gifts or greatnesse but to the authority which God hath given him as a master and therefore servants must looke to this point and the rather because it will bee the greater triall of their snbjection and singlenesse of heart when neither feare nor reward nor any outward respect doth compell or constrain them but simply the conscience of Gods Commandement and the masters authority Thirdly wee may here inquire how masters come by this authority over servants by nature they have it not and therefore must have it by law The laws of men cannot make one man a servant and another a master therefore it is by the Law of God Since it is by the Law of God if we have recourse to the ten Commandements we shall finde that it is the fift Commandement which giveth masters this authority and honour the exhortations of the Apostle being but interpretations of that Law And that this point may bee cleared two things must be searched into first what sorts of men are called fathers and mothers there and secondly why they are so called in the Commandement seeing the most sorts of them in the usuall life of man have other titles For the first This tearme Father we shall finde in Scripture to be given first to such as begat us Heb. 12.9 Secondly to Ancestors Ioh. 6.18 Thirdly to Tutors so Students are called Children of the Prophets Fourthly to such as beget us in respect of grace as to our Ministers 1 Cor. 4.15 Gal. 4.19 Fiftly to Magistrates Gen. 41.43 1 King 24.12 Ezra 1.5 Sixtly to Elders in age 1 Tim. 5.1 Seventhly to the Inventors or Authors of any science art or trade Gen. 4.20 Lastly it is given to masters so Naamans servants called him Father 2 King 5.13 And from hence masters were wont to be called Patrâ—s familias as Magistrates were called Patres patriae For the second Magistrates Tutors Ministers Masters and all Superiours are called Fathers first because the father was the first degree of superiority the fountain seminary of all society Secondly God of purpose preserves this title in all superiority therby to sweeten subjection to inferiours and to make them think the severall dangers burdens labours subjections in each condition to bee not only tolerable but meet to be borns because they endure them under parents as it were so such superiority for that reason should not be resisted or envyed Thirdly that thereby superiors may be put in mind of their dutie to avoid insolency cruelty oppression and the too much respect of themselves God charging them by this title to remember that their inferiours are to them by Gods Ordinance as their children Thus of the proposition of the duties of servants The exposition followes and so first
refuse certaine meates and dayes the Conscience erred in judging those meates and dayes to bee unlawfull to be observed and used and yet hee calls them that were so led by an erring Conscience hee calls them I say brethren But when we speake of an evill Conscience we meane Conscience unregenerate As a man may have sinne in him and yet be a good man so may Conscience have blindnesse in it and yet bee a good Conscience The signes of an unregenerate Conscience may be gathered from the differences of evill Consciences The signes then of an unregenerate still Conscience are these First when it is quiet in the committing and after the committing of knowne sinne whether open or secret For open sins as for drunkennesse swearing lying profanation of the Sabbath and the like the Conscience cannot be good when these or the like open wickednesses are committed and so when it is quiet notwithstanding secret whoredome or filthinesse of any kinde or continuall wickednesse in the thoughts or desires that Conscience that can abide a soule heart is a wicked Conscience Secondly when it excuseth for doing notorious evils and so they have evill Consciences that could trouble and persecute even to the death godly men and yet thinke they did God good service Iohn 16.2 The signes of an unregenerate stirring Conscience are these First when the Conscience serves onely to tell ill newes when it serves to tell a man onely of his losse by Adam or the Law but never comforteth him by bringingâ—in any evidence of Gods favour in Christ. That Conscience that terrifies without Christ that is without mixing any of the comforts of the Gospell in Christ is an evill Conscience the speciall property of a good Conscience is to excuse and comfort and therefore that Conscience that doth onely accuse is an evill Conscience Secondly when the Conscience flees from the presence of God as did Adams Conscience after the Fall and this the Conscience discovers when it dares not stand before the discovery of the Law of God not dares abide a powerfull Minister that speakes to the Conscience of the hearers and ransacks them Thirdly when the Conscience languisheth about questions that tend not to edification and raiseth the strength of zeale and all the power of it about things that are lesse necessary either unto faith or practice And this was the case of the Pharisees Conscience that spent all their zeale about lesse matters and neglected the waightier things of the Law And this is the case of all such Christians that are zealous with a fiery zeale about circumstances or the estates and businesses of others and neglect the maine things of substance that concerne their owne sanctification assurance or salvation Fourthly when the Conscience is for men and not for God when the motive that raiseth and incourageth it is the praise of men and not the praise of God This also was the case of the Consciences of the Pharisees for the Conscience in them was busie and did require good duties but the respect was still the praise of men whereas a good Conscience is for God above all Fiftly when it will accuse onely for grosse evils and those knowne to others and not for lesse and secret sins to be repented of Sixtly when it will accuse onely in the time of adversity as in the case of Iosephs brethren Thus of the signes of an evill Conscience The misery that the men have that have an evill Conscience followes and they are miserable whether they have a waking or a sleeping Conscience The misery that comes from a waking Conscience is evill and may be two wayes discerned first by the tearmes by which it is called and resembled in Scripture secondly by the effects which it worketh really upon a man For the first An evill Conscience that is awake is in Scripture compared to a sting or pricke wounding the heart of a man It is likened also to a dog or a bloud-hound that lieth at the doore and having fresh sent howleth and barketh after the malefactor Gen. 4. It is likened as some thinke by David Psal. 51.4 to an evill contentious wife that is ever before a man chiding and brauling and as a moth secretly eats the garment so doth an evill Conscience eat up the heart of a man when others little see it Prov 25. It is like a dart strangely shot into a mans body Psalme 38. and it is compared to the boyling of the tumultuous sea Esay 57. and it is called a worme that dieth not but lieth gnawing and eating upon the heart of a man Esay 66. Marke 9. So that a man that hath an evill Conscience is like a man that is stung by a serpent or followed by a bloud-hound or vexed by a continuall-contrarious wife or that is hourely shot through with darts or that hath a living worme ever gnawing at his heart But that this may be more distinctly understood wee must take notice of foure effects of an evill Conscience usually The first is shame He that hath an evill Conscience is betrayed by his own blushing many times when his offence is secret yea a man feeles an inward shame in his owne heart disgracing and abusing him though he make no outward shew of it For though sometimes an innocent person upon the fulnesse of an aspersion may conceive shame as David did Psal. 44.15 yet it is usually the effect of an ill Conscience The second is paine and anguish of heart arising from the gnawing and stings of Conscience mentioned before which so continually burdens the heart that it takes away all contentment in any thing and keepes the heart in an habituall disconsolation and though the disease of melancholy may breed a sadnesse like unto it yet is there manifest difference betwixt this affliction of spirit and melancholy for the melancholick person usually can assigne no certaine reason of that sadnesse whereas Conscience when it stings a â—â—gnes the cause of it to be such and such things which bring noâ— only the shame of men but the wrath of God Besides melancholick sadnesse may be eased by physicke but this sorrow is not cured by any meanes but such as are spirituall The third is a strange kind of feare breaking the heart of a man and so subduing his courage that he is not able to sustaine himselfe against the impressions of vaine causes of feare A trembling heart is the effect of an ill conscience Deut. 28.65 Thus wicked men are said in Scripture to feare when no man pursueth them Pro. 28.1 and to be so faint-hearted as the sound of a shaken leafe shall make them fly as it were from a sword Levit. 26.36 and as it is in Iob The sound of feare is alwayes in his eares yea the terrours of conscience sometime so enrage upon the offender that no torments are like unto their terrours which sometimes are so great that they are hardly able to sustaine themselves but discover their horrible
and preached hee received the Sacrament in a private chamber at night and gave it onely to Clergy-men and used unleavened bread c. Quest. But what rules are then left to ground our practice upon and how far are our consciences bound by examples and so by the example of Christ Answ. Examples and so the example of Christ binde us in the things hee did which were required by the morall Law or the Word of God For an example is but the illustration of a precept it is but like the seale to a blank if there be no precept Secondly in other things which Christ did not required by the Law we are so farre forth tied to follow his practice as hee hath for those specialties given himselfe a precept as here we are bound to suffer from others and for others if need require by the force of Christs example but so as it is specified that his example bindes in this and other things But where the Scripture doth not make use of his example there we are not boâ—nd in things indifferent iâ— their owne nature to follow any example out of necessity Verse 22.23 Who did no sinne neither was there guile found in his mouth Who when he was reviled reviled not againe when be suffered bee threatned not but committed it to him that judgeth righteously HItherto of the end of Christs suffering the manner followes set down both negatively and affirmatively Negatively Hee suffered without sinne in this verse and without reviling in the next verse Affirmatively He committed himselfe and his cause to him that judgeth righteously He did no sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of this verse doe commend the innocency of this our Saviour which doth much increase the price and value of his sufferings He suffered for the sinnes of others that never committed any sinne himself in thought word or deed and as he was innocent in all the course of his life so did hee beare his sufferings without fault and carried himselfe so as no man could finde any just occasion against him The first thing affirmed of Christ to shew his innocency is that hee did no sinne In the Originall it is expressed by a word of great force which signifies to make or frame or fashion with art or to make sinne and it may be rendâ—ed as I conceive more fitly He 〈◊〉 sinne To make sinne being a phrase somewhat unusuall the sense is to be 〈◊〉 red into Now a man may be said to make sinne many waies First when a man 〈◊〉 and commits a sinne never heard of before Thus Onan made that sin of filthinesse Thus the Sodomites and Gentilish men and women made sinnes of lust Thus drunkards make strange kindes of drinkings Thus the 〈…〉 of our times 〈◊〉 the sinnes of strange apparell And thus the Papists make that horrible sin of murthering of 〈…〉 And thus swearers now make their monstruous oaths Secondly when a man sinnes having not so much as temptation to sinne in himselfe or pronenesse of nature to sinne and so he sinnes that sinnes wilfully and not by infirmitie or weaknesse of nature Thus Adam made the first sinne for he had no corruption of nature to intice him or incline him nor could any temptation from without compell him but he sinned wilfully Thus those men of bloud make sin that kill their brethren in cold bloud And so many whoremongers and drunkards make sinne when they are not inticed but intice themselves and strive by all meanes to fire and force themselves to wickednesse And thus swearers and usurers and such like make sinne Thirdly when a man commits such a sinne as other men condemne by the very light of nature though he doe it by corrupt inclination or though it bee sinne which others commit so to make sinne is to be a malefactor or one that is guilty of any grosse sinne Fourthly when a man studies mischiefe and sinnes not suddenly but imagines and deviseth and forecasts and plots how to compasse his sinne and thus all wicked men make sinne because they sinne not suddenly or by meere frailty but doe study iniquitie every wicked man is a great student Psal. 36.4 Fiftly when a man causeth others to sinne by evill counsell or example or compulsion Thus Tyrants made sinne that forced men to deny the faith and thus they make sinne that make their neighbours drunke and thus Stage-plaiers and Minstrels make sinne that call and provoke others to licentiousnesse and wantonnesse and thus superiours make sinne when by their evill example or negligence in not punishing offences they tempt others to sinne Sixtly when a man makes a trade of sinning and thus men are said in Scripture to bee workers of iniquity which is a Periphrasis of wicked men Now he that is said to make a trade of sinne or to bee a worker of iniquity first is one that makes it his daily custome to follow his sinfull course of life or that followes sinne as the trades-man doth his trade Secondly that cannot live without his sinne that accounts his sinne the life of his life that had as liefe be dead as restrained of his sinne as the trades-man accounts himselfe undone if his trade be destroyed Seventhly when a man calls good evill and evill good when a man makes that to bee a sinne which is no sinne Thus they make sinne that call those things sinne which God by his Law never called sinne and thus men make sinne both out of superstition on the left hand and out of rash zeale on the right hand thus also profane persons make godlinesse and a body conversation to be Schismes and truth to be Heresie thus the Jewes called Pauls religious course Heresie when he by that way which they called Heresie worshipped the God of his fathers and the Professors of Christian Religion they called a Sect Acts. 2â— Isa. 5.20 Thus Lawyers many times make sinnes when they make a good cause bad and a bad cause good Eightly when a man by slander casts foule aspersions upon other men that are innocent speaking evill with any manner of evill report of such as live religiously And this art of making sinne the slanderer learned of the divell that accuser of the brethren Thus many godly persons are many 〈◊〉 by wicked reports made grosse offenders in the common acceptation of the world and in the rumours speed abroad of them in many places Thus they made Christ and the Apostles grievous sinners and a spectacle to men and Angels Ninthly when a man in adversity deviseth 〈…〉 to get out of trouble or deliver himselfe from the crosse is laid upon him And this sense may in some sort be applyed to the case of our Saviour who never used ill meanes to deliver himselfe though he suffered extreme things Lastly in a generall sense every man that is guilty of sinne may be said to make sinne And so it is commonly by way of removall said of Christ that he made no sinne that is
heed that wee provoke not God by carelesnesse and boldnesse in favouring any corruption Deut. 32.18 19. Thirdly our adoption should be a singular consolation to us against all the miseries of this life It matters not though our life be hid and though it doe not appeare to the world what we are and though we have many crosses and losses and persecutions yet the thought of our inheritance with God should swallow up all Whatsoever we are now yet when Christ appeares we shall appeare in glory and there can be no comparison betweene the suffering of this life and the glory to be revealed upon us Rom. 8.17 Mat. 19.29 Col. 3.2 4. 1 Iohn 3.2 And that we may be the more comforted we should often pray to God to shew us by degrees and to make us know the riches of our inheritance both in what we possesse in this world and what we looke for in heaven And thus of the title of our dignities We are heires Of life Now follows to consider what we inherit and that is life wee are heires of life It is somewhat a strange speech but yet if we consider of it life is a most sweet thing there can be no happinesse without it A living Dog is better than a dead Lyon But as life is to be taken here it is a treasure above all treasures in the world But the enquirie into it is very difficult it is wonderfull hard to find out what life is especially to describe or define the life here mentioned as the glory of Gods adopted ones Life in Scripture is either naturall or spirituall as for naturall life especially since the fall that is so poore a thing as to be an heire to it is no great preferment By naturall life I meane that life that men live while they are unregenerate I say that life is a very poore thing which will appeare if we consider the qualitie of it or the meanes of preserving it or the short continuance of it or the subject of it or the things with which it is opprest or the whole nature of it 1. For the qualitie of it what is life It is but a winde or breath God breathed into man the breath of life as if his life were but his breath Gen. 2.7 and so it is said Every thing that had the breath of life Gen. 6.17 7. 15.22 My life is a wind saith Iob chap. 7.7 What is your life saith S. Iames it is even a vapour that appeareth for a little while and then vanisheth away Jam. 4.14 2. If we consider the short continuance of it It will vanish away of it selfe after a while as we see in that place It is compared to a Weavers Shuttle or at the best every houre of our life or every action addes secretly a threed till the web be woven and then we are cut off So Hezekiah compares himselfe to a Weaver in that respect Esay 38.12 Our life is scarce a span long for to live is but to die to begin to live is to begin to die for death takes away time past and every moment we yeeld something to death 3. If wee consider the poore meanes of preserving life It is such a weake thing that if wee doe not daily give it food it will faile us and if it be not kept with rayment it will be extinguished And for the meanes we use how silly are they Our life is called the life of our hands Esay 57.10 because it will not last unlesse wee make hard shift with our hands to preserve it 4. If wee consider the subject of it it is but our bodies for our soules in our naturall condition according to the sense of Scripture are dead in trespasses and sinnes They have as it were a being but not a life Our soules in respect of the substance of them are excellent things because invisible and spirituall existences but yet are destitute of that life is proper to them They are things indeed will last long but are void of that life which is spirituall 5. If we consider the miseries with which this life is infested both by sin and the punishments of it As for sinne it is leprous from the womb and charged with Adams fault and erres so often as cannot be numbred the faults of it are more than the haires of our heads As for punishment how hath God avenged himselfe upon thy wretched life to thrust thee out of Paradise and would not let thee enjoy life in any place that was not accursed The Divels also compasse about thy life to destroy it 2 Cor. 10.5 What deformities and infirmities are found in all the Vessels of life even in all the parts of thy bodie in which it dwells And without thee in the objects of life how is it frighted with cares plagues or vexed with particular crosses How doth God passe by thee in many blessings he gives before thy face to others and will not to thee And what thou hast to comfort thy life is it not cursed to thee so as thou feelest vanity and vexation in the use of it But above all how is thy life frighted with the danger of eternall death 6. Lastly if we consider the whole nature of life The Apostle here thinkes it is not worth the naming by the name of life when he saith only of the godly that they are heires of life as if there were no living men but they and as if they had beene dead all the time they were till they were adopted But it is not naturall life is here meant but spirituall life called in Scripture new life and the life of God and eternall life The words of the Apostle Paul Tit. 3.7 when he saith We are heires according to the hope of eternall life serve to expound these words of the Apostle Peter Now concerning this life it is above the reach of all mortall creatures to describe it as it is especially in the perfection of it in heaven for Saint Paul saith of what he saw in heaven that he saw things that could not be uttered 2 Cor. 12. and Saint Iohn saith it doth not appeare what we shall be â— Ioh. 3. 2. And in 1 Cor. 2.9 it is said that eye hath not seene nor eare heard nor hath it entred into the heart of man to conceive what God hath prepared for them that love him Yea Christ himselfe doth seeme to grant that as man he did not fully see the glory of this eternall life in his mortall condition where speaking of his estate after death he said Thou wilt shew me the paths of life Acts 2. And for so much as is revealed concerning this spirituall and eternall life two things must be remembred the one That the doctrine of this life lieth hid from ages and generations in extreme darknesse and when the Gospel treats of it it brings it as it were out of a darke dungeon into the light 2 Tim. 1.10 the other is That when it is
betweene a lively hope and a dead hope in sixe things i Lam. 3.25 to 31. Psal. 62.10 k Gal. 5.5 l Tit. 1.1 2. m 1 John 3.3 Vse n Iob 8. o Tit. 2.12 13. p 2 Theâ— 2.16 q Heb. 6.18 r Rom. 15.4 s Psal. 16.10 t Mat. 12.40 u Mar. 16 6. * 1 Cor. 15.5 c. Foure benefits of the resurrection of Christ y Iohn 14.3 z Rom. 8.11 1 Cor. 15. a Ron. 1.4 b Rom. â— ult Quest. Answ. Christ risen in the old Testament 3. wayes 2 Quest. Answ. How our regeneration depends upon Christs resurrection Vses Quest. Answ. How we may get vertue from the resurrection of Christ. Our inheritance is incorruptible in 4. respects a Mat. 22. Apoc. 21. 22 23 22.5 b Esay 57. 2. Apoc. 22. Mat. 6.16 Esay 25. â— Our inheritance is undefiled in five respects c 1 Cor. 15. 53. Rom. 16.20 Mat. 13. d 1 Cor. 13.12 Mat. â— 8 1 Iohn 3.2 e 1 Pet. 1.4 f 2 Thess. 1.7 Heb. 12 19. c. g 1 Iohn 3.2 h Phil. 3.22 Dan. 12.3 Mat. 13.43 k Luke 20.36 l Rev. 7.15 Psal. 16.11 It withereth not in divers respects m Rev. 21.3 1 Cor. 15.28 Psal. 36.17.15 n Luke 22.30 o Psal. 16.11 36.8 p Rev. 21.7 Vses q Rev. 22. r 1 Cor. 15.50 s 1 Tim. 1.17 t 1 Cor. 9.24 u 1 Tim. 6.16 Rom. 13.13 * Esay 57.15 Where heaven is x Ephâ—s 4.8 y Iohn 14.17 z Esay 57.15 a Gal. 4. Rev. 21. b Psal. 113. Heaven is not every where c Psal. 139. 2. The excellency of heaven above all other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gal. 3.23 1 The Christians condition here is a military condition 2 A fivefold garrison of the Christian. b Psal. 34. c Phil. 4. â— d Psal. 18.2 Vses e 2 Thess. 3.3 f Mat. 7.22 11.20 21. 13.54.58 h Gal. 3.5 4 Questions about the power of God keeping us 1 Quest. Answ. i Iohn 17. 2 Quest. Answ. 3 Quest. Answ. k Rom. 1.16 l 2 Cor. 2 4. m 2 Cor. 13.4 n Ephes. 3.7 o 2 Cor. 12.9 p 2 Tim. 17. 4 Quest. Answ. Vses q 1 Sam. 29. Esay 41.10 11 12. r Luke 12.15 s Eph. 1.18 19. t Mat. 6.13 u Acts 3.12 * 2 Tim. 3.5 2 Cor. 6.7 x 2 Thess. 1.11 y Zach. 12.12 z 1 Cor. 4.20 a 2 Tim. 1.2.8 b 1 Cor. 2.4 c Ephes. 3.20 d 2 Pet. 1.3 e Rev. 3.9 f Jude 24. g Iohn 3.36 h Iohn 5.24 i John 6.35 k Ioh. 6.37 39. l Iohn 11.26 m Rom. 10.9 n 2 Tim. 1.2 Faith doth 10. things to further our preservation o Mat. 18.6 p Iohn 3.15.16 Ephes. 6. q Iohn 6.35 17.8 Rom. 1.16 r Iohn 12.46 s Acts 10.43 Iohn 17.15.20 t Acts 10.45 u 2 Cor. 4.17 Acts 18.19 * Eph. 1.14 15. Iohn 7.38 1 Iohn 5.10 x Phil. 1.27 y John 5.4 How â—aith doth this z Heb. 2.5 a Rom. 9. b Marke 9.23 c Mat 21.22 What faith will not preserve us d Jam. 2.19 c 〈◊〉 5.46 f Iohn 9.3 5. g Iohn 4.48 6.30 h Luke 22.67 i Iohn 1.50 Mat. 27.42 k Iames 2. l Luke 8.13 Gal. 3. Iohn 2.23 24. m Iohn 11.40 Rom. 4.18 Iam. 1.6 7. n Rom. 10.14 o Mat. 21.31 p 1 Iohn 5.10 q Maâ— 16.16 r Mat. 11.23 24 s 1 Cor. 13.7 t Rom. 5.3 4. u 1 Tim. 1.16 * Luke 8.12 Iohn 8.32 Vses x Iohn 2.16.18 y Iohn 8 24. z Iohn 10.26 a Ioh. 12.38 39 b Iud. 5. c Mat. 6.6 d Rom. 10.11 e Luke 1.45 Difference betweene temporary faith and justifying faith f Acts 7.25 g Luk. 1.71 c 19.9 h Heb. 9.28 Of salvation and what is imported in the word Vses i Iob. 4.22 Act. 13.26 Rom. 1.16 2 Tim. 3 15. k Rom. 10.1 l Rom. 13.11 m Rom. 13 13 n Act. 3 47. Luk. 1 77.79 o Luk. 1.77 p 2 Cor. 7.10 q 2 Cor. 6.2 r Phil. 2.12 s Hâ—b 2.3 t Hâ—b â— 7 9. Salvation may be said to be prepared five waies u Mat. 25.34 * Esay 30 33. x Prov 8 27. y Iâ—h 3.16 Heb. 5.7.8 9. Eph. 1.14 z Luk 1.77 Rev. 19 7 8. Eph â— 5 6. Quest. Answ. We prepare for salvation five waiâ—s a Mat. 3.2.3 b Heb. 6.9 11 12. c â—ph 6 13. Prâ—v 24.27 2 Tim 4 8. d Mat. 6.19 20. Hâ—w many wayes sâ—lâ—ation is hâ—d e Gal. 3.22 23. f Pâ—al 50 ult g Mat. â—4 h 1 Cor. 13.9 10 11 12. Quest. Answ. To whom salvation is revealed and how â— i Ioh. â—7 6 k 2 Tim. 3.15 l 1 Câ—â— 2 10. Salvation 〈◊〉 be revealed â—t the last day 3. wayes m Mat. 25. Vses n Mat. 10 24 25 26. Abyssus n Deu. 32 34 35 Rom 2.5 o Rom. 1.18 p Iob 36.12 q Luk. 12.1 2. r Mat. 11.25 s Rom. 8.19 21 22. t Gen. â—9 1. Deut. 4.30 u Esay â— 2. Hâ—s 3.5 Heb â— 2. 1 Ioh. 2.18 * 1 Tim 4 1. 2 Tim. 3.1 2 Pet. 3.3 x Iâ—h 11.24 12 48. y Rev. 2.19 z 2 Tim. 3.1 2 Pet. 3.3 a Deut. 32. â—6 to 44. Luk. 18.18 b Gal 6 9 10. c Rev. 16.15 d Act. 1. e Luk. 21.9 Mat. 24.44 45 46. f 1 Cor. 7.29 1 Ioh. 2.15 16. g Ier. 17.11 Iam. 5.1 2. 1 Quest. Answ. Why the day of judgement is called the last time ☞ 2 Quest. Answ. Why the last judgement is deferred so long 1 Object Solut. 2 Object Sol. Heb. 4.12 Quest. Answ. Why many times in Scripture the aâ—swer is expressed the objection concealed How it may appeare that a Christian life is such a joyful life 9. things for this a Phil. 4.4 Zeph. 3.14 Psal. 32. ult b Esa. 40.1 9 10 c Esay 38. ult 51. 3. 65. 13 14 Ier. 31.12 Ioh. â—6 12 d Gal. 5.22 e Rom. 14.17 f Deut 28.47 g Psal. 14. â—lt Esay 2â— 9. 38.19 20 21. Rom 5.3 h 2 Pet. â— 3 Iâ—b 8.19 20. i Rom 8 3. k Ier. â—1 25 Quest. Answ. Gâ—ds 〈…〉 may finde joy nine waies l Ioh. 14.16 m Esay 12 3. n 2 Pet. 1.3 o Zeph 3. 15. Psal. 36.7 8. p Rom. 12.12 q Prov. 14.10 r Ps. 138 4 5.119.72 s Ps. 126 5 6. Esay 61 1 2 3. Ruth 5.5 t Ier. 33.8 u Iob. 4.36 Gal. 6 8 9 10. Maâ— 25.21 Esay 35.8 10. Ioh. 5.10 * 2 Coâ— 13.12 x Ioh 16.24 Phil. 4 6. y Esay 51.11 z Prov 29 6. a 1 Cor 7.30 b 1 Thes 5.18 Vses The inconvenience of uncheerfulnes in such as professe religion Quest. Answ. What wâ— must doe to preserve the joyes of God in our hearts * Eccl. 2 c Amos 6. d Eâ—cl 11.9 e Luk. 12.15 Quest. Answ. How far forth a Christian may joy in earthly things f Esay 22.12 Sorts of heavinesse f Rom 14.15 g Rom. 7. h Câ—nt 3. i Pâ—al 42. k Ezek. 9. l Lament m Esay 66.2 n 2 Cor. 5. o Esay 6.3 17. Rules for heavâ—nesse for croâ—â—es When sorrow in affliction is moderate
the Papists for 1. This word of God was afterwards written and so written as nothing must be added Rev. 21.18 2. The doctrine here reported was delivered by the holy Ghost sent downe from heaven as the coherence shews Therefore unlesse they can shew the like authority for their traditions they say nothing 3. Their traditions were of the first sort and so condemned in Scriptures Secondly we may note that Christians when their hearts are turned unto God doe see a wonderfull glory in spirituall things They see that which the Prophets desired to see and could not Mat. 13 16,17 2 Cor. 3.16 17 18. which is one difference betweene the knowledge of the godly and the knowledge of the wicked For wicked men have but a dark glimmering knowledge that tends to basenesse and bondage and this should teach us to pray for the spirit of wisdome and revelation to know the riches thaâ— is in Christ Jesus being daily carefull that the god of this world doe not hide the glorious Gospell of Christ from us But have we the will of God onely by report This word report belongs principally to the first times before the Scriptures of the New Testament were written and so the word was sure enough being delivered by Apostolicall men who confirmed it by miracles And if the word doe also belong to our times then Godâ— Ministers are said to report Gods will unto us as Embassadors doe the wills of Princes by the instructions given in their commissions or as Lawyers report the law out of their great Charter or Statute-books or as Physitians report their remedies out of the books of practice and tryed experiments It is true that the doctrine of holy things is like unto a report 1. In respect of wicked men who passe all over as a tale that is told or respect it at best but as a nine dayes wonder 2. In respect of godly men who receive it but by peeces and degrees not as one continued story but as a report 3. In respect of the matter of happinesse it is so removed from our natures and we have so little right unto it that it comes to us as a report not aâ— any thing we knew before or could expect or looke for 4. In respect of the opportunity of it if wee take not hold of it in the very season it will be gone The Lord doth not every day set before us life and death but onely at some times and then how soone is the voice gone if our hearts open not to receive it Thus of the things contained in Gods answer as they are barely propounded Now in the words that follow they are further commended to us First by the efficient causes of them By them which preached the Gospell unto you The Gospell is diversly accepted in Scripture Sometimes it signifies the history of the life and death of Christ so in the title of every Evangelist his booke and so 2 Tim. 2.8 Mat. 26.13 Sometimes it signifies the glorious tidings of Christ come in the flesh and of salvation in him so it was promised by the Prophets Rom. 1.2 Act. 13.32 but most usually it signifies in generall the joyfull newes of happinesse eternall through the favour of God in Christ Jesus notwithstanding our misery in our selves and this was called the promise in the Old Testament and the Gospell in the new The Greek word properly signifieth good newes and in the New Testament the word is used to expresse that most happy newes of God reconciled in Christ and of perfect happinesse in him Now because this newes contains the more excellent part of Gods word therefore I will consider of it more exactly This heavenly newes is the more admirable if we consider 1. What it is that the Gospell doth signifie 2. How we are assured of the newes in the Gospell 3. What are the effects of it 4. What is required in the persons that have any part in this newes Then I would resolve certaine questions and lastly make some use of all For the first the Gospell brings newes unto forlorne men 1. Of peace and reconciliation with God The Gospell of peace 2. Of remission and forgivenesse of our sins Act 10.43 3. Of freedome from death and condemnation 4. Of a divine and most sufficient righteousnesse to be revealed from heaven Rom. 1.16 17. 5. Of eternall life The Gospell of the Kingdome Mat. 9.35 and all for Christ Jesus sake the son of David Rom. 1.23 But how can we be certaine of this newes 1. By the testimony of the Spirit 2. By the vaticinies of the Prophets 3. By the miracles that first confirmed it 4. By the testimony of Christ himselfe that in our nature preached it Mat. 4.13 5. By the word of God or of the Apostles The effects of the Gospell are 1. It brings life and immortality to light 2 Tim. 1.10 2. It melts the hearts of Gods elect more then any thing with voluntary griefe for sin it makes men condemne themselves in the flesh 1 Pet. 4.6 3. It revives and refresheth with wonderfull encouragements 1 Pet. 4.6 4. It makes a man sacrifice himselfe to God Rom. 15.16 5. It is the ministery of the Spirit 2 Cor. 3. 6. It fenceth the affections against the love care after worldly things Hence we are said to be shod with the preparation of the Gospell of peace 7. It establisheth hope Col. 1.23 8. It is the power of God to salvation Rom. 1.16 Fourthly there are eight things required in every one that would have part in the Gospell 1. Reformation of life 2. Faith and trust in it Mat. 16.15 16. Eph. 1.13 Heb. 4.2 and to this end get evidence and seale to it Eph. 1.13 3. A singular estimation of it so great as 1. Our chiefest praise should be in the Gospell 2. We should be content to suffer any thing for it and not be ashamed of the afflictions or bonds of the Gospell Marke 8.35 10.29 1 Thes. 1.5 2 Tim. 1.8 Philem. 13. 4. Poverty of spirit Esay 61.1 5. A diligent strife and constant endevour to attend upon it wee should presse to it Luke 16.16 6. Professed subjection to it 2 Cor. 9.12 7. We should endevour to live so as might become the Gospell Phil. 1.27 8. We should continue in it and not be moved away from the hope of it Col. 1.23 a vile offence to be turned from it Gal. 1.6 But was the Gospell never preached till now that hee saith it is now reported Distinguish If the Gospell be taken for the newes of Christ come in the flesh then it was not preached till the times of Christ and the Apostles But if it be taken for the promise of grace and pardon in Christ it was given in Paradise to Adam and continued by the Patriarks and Prophets Act. 10. 43. Heb. 13.8 Moses wrote of Christ Ioh. 5.46 Moses wrote of Christ two waies 1. By writing the promise concerning
unto the presence of God For by faith hee is priviledged hee may goe with boldnesse and confidence into the presence of the King of Kings and therefore what should confound them Eph. 3.12 Fiftly in respect of the promises of God For by faith hee obtaineth many rich and precious promises each of them like a Well of joy and a very spring of contentment 2 Pet. 1.4 Heb. 11.13 33 34. Sixtly in respect of the hope of glory For by faith we have accesse to this grace whence wee stand and rejoyce in the hope of the glory to come Rom. 4.2 And for the day of Judgement it is certaine they shall not be confounded in two respects First they shall have boldnesse at that day and houre and praise before all the world They that are not ashamed of Christ in this world he will not then be ashamed of them And secondly they shall be delivered from eternall confusion and damnation They shall enjoy everlasting salvation and shall not be confounded world without end Esay 45.17 Quest. So that by this which hath been said we may in part know how to answer that objection which may be made For some one may say The Scripture in divers places seems to grant that Gods servants have been ashamed and confounded Answ. Now for answer hereunto divers things must be distinctly considered of First the godly shall not be ashamed or shamed with everlasting shame or they shall not be ashamed at the day of Judgement though it were granted they might be ashamed in this life Esay 45.17 in that World which is without end they shall not be ashamed Secondly we may answer with the Prophet Daniel that shame and confusion belongs unto the godly if we respect their deserts but they are freed from it by the covenant of grace in Christ Dan. 9.7 Thirdly if we consider of the state of the Church in the publike condition of it as both good and bad are mingled together so God may powre out terrible shame and confusion upon visible Churches for their great provocations as Ier. 9.19 and 17.13 Fourthly this promise shewes what God will make good to the beleever if the fault be not in himselfe he shall be set in such a condition as hee shall have no reason to be ashamed but in all distresses two things shall be certaine first that God will come quickly to his succour Heb. 10.35 36. Secondly that till his deliverance he shall have a fair assurance and evidence for his hope in God by his promises so as if he doe not withdraw himselfe through unbeliefe in rest and quietnesse he shall be fortified Esay 30.19 Fiftly if wee restraine the sence to the coherence and particular drift of this place we may answer three things First that he shall not be so confounded as to be driven to run headlong upon the use of any unlawfull meanes Secondly that he shall not fall downe from the foundation which is Christ though he should endure many a sore storme And thirdly hee shall not be ashamed in the point of Justification hee shall never repent that he relied upon Christ and his merits and righteousnesse Sixtly it is true that in some temporall crosses they may be foiled in the judgement of the world and in their own sense as the Prophet confesseth Psal. 48.9 and so farre as this promise reacheth to temporall things it must be understood with that common limitation Esay 54.4 viz. so farre as it is good for them they shall be kept from shame as for poverty or sicknesse or the like that is if it be good for them But yet if this temporall shame doe fall upon them for their sinâ—es repentance will remove it as is promised Ioelâ— 13 26. Lastly the Lord will give his people double for all their confusion Esay 61.7 and therefore it is not to be reckoned as a crosse for which they have so much recompence made them Vses The use of all this remains then to be considered of which concerns first the godly secondly the wicked The godly should here learne First to take notice of their priviledges above other men in this respect c. Secondly to sue out this promise upon all occasions For since they have a grant of freedome in this kind they should seek unto God for the obtaining of it as they shall find need when either their crosses presse them or their hearts faile them so did David in many places of the Psalmes as Psal. 31. 1 17. and 119.116 and in divers other places Thirdly but they must ever look to it that they be such as may answer the conditions of this promise expressed in this or in other Scriptures as 1. They must preserve a constant respect unto Gods commandements and in all their waies be sound in Gods statutes else wilfull sinne and shame will be companions Psal. 119.6 80. 2. They must not be ashamed of Gods truth and the profession of it but witnesse a good profession before all men Psal. 119.46 3. They must not be too tender in matter of reproach from the world but learne of Christ to despise the shame and scornes of men Heb. 12.2 Esay 51.6 7. 4. In this Text they must hold fast their faith and live by it it is a promise to the godly as he is a beleever and will relie upon Gods mercy in Jesus Christ we must be established in the faith The wicked may hence gather an argument of singular terror For this Text imports that such as live in their sinnes without repentance and have not a lively faith in Jesus Christ shall certainly be confounded and this will more particularly touch such sorts of men as are distinctly designed out to shame and confusion Quest. Now if any ask who are they shall be ashamed and confounded Answ. I answer out of severall Scriptures They shall be ashamed and confounded First that worship graven Images and trust upon them Psal. 97.7 Esay 42.17 Secondly that wish evill and hate the godly and rejoyce at their misery and seek to doe them mischiefe Psalm 44.7 Psalm 129.5 Esay 26.11 and 41.11 Thirdly that are proud and deale perversly for pride is a fore-runner of shame Prov. Fourthly that call not upon the Name of the Lord that use not prayer Psal. 53.5 Fiftly that use customary lying they shal be lothsome and come to shame Prov. 13.5 Sixtly that put their trust in men and not in the Lord Esay 20.5 Seventhly that are ashamed of Christ and the Gospell in this world Mark 8.38 Lastly that go about to establish their own righteousnesse Rom. 10.4 Verses 7 8. 7. Vnto you therefore which beleeve it is precious but unto them which be disobedient the stone which the Builders disallowed the same is made the Head of the corner 8. And a stone to stumble at and a rock of offence even to them which stumble at the Word being disobedient unto the which thing they were even ordained IN these words the
to carry themselves to God 351 352 How many wayes Gods People are the only beloved oneâ—â— 361 S. Peter what he was by name and office 1 2 Plagues Spirituall Plagues are worse than â—â—mporall 〈◊〉 for 〈…〉 reasons 302 Power Questions concerning Gods Power in keeping of us 43 Excellent uses of it 44 Prayer What we must doe that God may answer our Prayer 85 Prayer how it may be hindred both in the bearing and making of it 671 The excellencie of Prayer in 〈◊〉 respects 669 From whence its 〈◊〉 doe arise 670 Praise Wherein it is unlawfull to seeke the Praise of men 448 If 〈…〉 would be praised they must doe well 449 〈◊〉 to get Praise from men 450 Pâ—ecious Christ is so 〈…〉 wayes 254 255 The reasons why he is 〈…〉 with men â—55 What uses are 〈…〉 〈◊〉 256 Prescience Prescience 1. Absolute 2. Speciall 3. Of approbation 8 How God forâ—knoweth 9 How his Foreknowledge may comfort us in our distresses 9 10 What it may teach us 10 Terrible to the wicked in foure respects 11 Preservation Faith doth ten things to further our Preservation 45 46 Presumption How to know whether we sin presumptuously or no 115 Priests The godly are Priests in many respects 264 265 The uses of it 265 The Priesthood of Christians is a singular priviledge 320 Princes All good Christians must be obedient to their Princes 422 Ministers should teach and presse this duty 423 The submission that belongs to them hath sixe things in it 425 Pure In what respects godly men may be said to be Pure 597 A Christians Puritie hath in it many things 597 598 Q QUicken What we must doe to Quicken our hearts 260 Quiet Sixteene helps to a Quiet life in marriage 576 Five speciall causes of their unquietnesse 577 Helpes to cause them to bee Quiet 578 Helps to attaine quietnesse 616 〈◊〉 things of singular use to keepe us quiet in trouble 673 R RAiling Reviling The wicked are prone to it 687 It is a great sin ibid. Though we be reviled we must not revile againe ibid. Excellent uses of it ibid. c. Reason The facultie of Reason in the soule and wherein it excels 382 Recreations Rules for them 104 105 Redemption Of all other doctrines we must be sure to know the doctrine of our Redemption 137 138 Wee are redeemed from sixe things 139 Five degrees of Redemption from vaine conversation 141 Seven signes of it ibid. Two wayes our Redemption is ratified 159 Refuse Christ many waies refused 298 Regeneration How it depends on Christs resurrection 38 Rejoice Rejoicing Vide Joy 54 55 56 72 c. Religion How hard a thing it is to reduce a man from his Religion though it be never so absurd 390 A religious life is the best life 541 Repentance Against such as presume on late Repentance 417 Their vaine objections for it answered ibid. c. Repentance of sin doth in divers respects kill a man 538 Divers things in Christs death which ought to be in our Repentance 539 Why Repentance is called a new birth with five differences betweene false and true Repentance 184 Report The lot of the righteous is to be evill spoken of 393 The causes and causers ibid. c. How hurtfull it is to report evill of the good 394 Reasons against it ibid. c. In what cases it is odious 395 Helps to beare them 396 To have a good Report among men is a great blessing of God 447 Reproaches They are to be avoyded as much as in us lies 457 That onely fooles reproach good men 465 Reprobation Proofes of Reprobation 311 Observations for consolation in the point of Reprobation 312 Resurrection Foure benefits of Christs Resurrection 35 Christ risen in the Old Testament three waies 37 How our regeneration depends on Christs Resurrection 38 It is a great wonder with an excellent use thereof 159 The glory given to Christ after his Resurrection shewed in eight things 160 Revelation A twofold Revelation of Christ 69 God hath revealed his will three waies 1. By the light of nature 2. By the booke of the creatures 3. By his word 77 And by that many wayes ibid. Distinctions of Revelations 86 A difference betweene Revelation and Knowledge ibid. We have sixe sorts of Revelations under the Gospel 87 Why the day of judgement is called The Revelation of Iesus Christ 111 Revenge It is unlawfull 686 Reviling What it is 526 Who are guilty of it 527 Not to render Reviling for Reviling 528 Rich Riches The wofull estate of Rich men 138 139 Vertue and grace are a Christians best Riches 618 Righteous Righteousnesse Signes that desery a Righteous man in himself 542 Sixe other signes of Righteousnesse as it groweth 543 How the Righteousnesse of a Righteous man differs from the Righteousnesse of a Pharisee ibid. Why so few embrace Righteousnesse 544 Helps thereunto 545 Defects of Righteousnesse 546 Defects in the manner of doing Righteously 547 Royall Christians are Royall many wayes 318 S SAcrifices Christians have divers sorts of Sacrifices 266 Speciall lawes to be observed in offering our Sacrifices 268 269 The use of it ibid. What to doe to make our Sacrifices acceptable 270 271 Three comforts from an acceptable Sacrifice 271 Saints Saints are strangers 4 In foureteene things they should be strangers 4 5 See more 132 Salvation What it imperteth in the originall 48 Salvation may be said to be prepared for us five wayes 49 50 To whom revealed 50 In the last day revealed three wayes ibid. Excellent uses of this revelation of Salvation ibid. c. Foure signes of the perswasion of our Salvation 75 76 Such as have the Assurance of Salvation should looke to foure things 77 Why such a multitude of men enquire so little after Salvation 81 We ought to devote our selves to the study of it ibid. We must study our Salvation with diligence 82 Divers wayes from God to further our Salvation 594 Salutation Of the usuall forme of Salutations 27 Sanctification Man is sanctified three wayes 1. Ex non sancto privativè 2. Ex minùs sancto 3. Ex non sancto negativè 14 What need our spirits have to be sanctified 15 This lyeth in two things 1. In cleansing it from sin 2. In adorning it with grace ibid. The Spirit is cleansed by eight things 16 Three things which adorne the mind in Sanctification 1. A heavenly light 2. A humble mind 3. A pure imagination ibid. The nature subject forme cause and end of our Sanctification 162 163 164. c. Two things in our Sanctification 1. Healing 2. Cleansing 164 Scandall It is defined 302 Christ a Scandall to the wicked many wayes 304 Wherein we are not to regard the offence of wicked men 305 In what things we may be guilty in giving Scandall to wicked men 306 Rules for the preventing of a Scandall ibid. c. Rules for it in matter of Ceremonies 436 Scripture Proofes of doctrine are to be fetcht from Scripture 124 The Scripture why so
called 272 Wherein it exceeds all other writings ibid. Servants Service How we are to serve God 473 Who are rejected from the number of Gods Servants 474 It is an excellent freedome to be a Servant of God 475 Their prerogatives ibid. Servants are of divers sorts 486 For what cause Servitude came in ibid. How a godly Servant may comfort himselfe in his estate 488 They must be subject three wayes 490 Helps in their subjection ibid. They are to shew their feare of God in their callings 492 Their feare towards their Masters shewed divers wayes 493 Sheep Signes of a lost Sheep 557 Hopes of returning 558 Motives to returne 559 The time when the number and meanes 560 The maner and signes of returning 561 The lets 562 Shepherd What attributes are given to Christ as a Shepherd 563 564 He is the one true great and good Shepherd 564 The happinesse of such as live under this Shepherd appeares in ten things 565 Shew Seven wayes whereby we may offend by outward Shewes 333 Motives to the Shew of vertue 334 Sicknesse Vide Healing How it comes into the soule 548 The Sicknesse of the soule grievous many wayes 549 Why many feele not the Sicknesse of the soule ibid. Silence To put to Silence is diversly accepted 455 Sin Sixe wayes by which one mans Sin is derived on another 141 How many wayes Sin hinders the growth of the word 200 A man may be said to make Sin many wayes 522 523 How Christ had no Sin 524 Inwhat respect Christ bare our Sins 531 His sufferings fitted to our Sins 532 Men are said to be alive in Sin many wayes 535 Their miserie great that so doe ibid. Sinner To be a worker of Iniquitie what and three wayes manifested 397 Sion The Church is like Mount Sion in many respects 276 How the Citizens of this City may be knowne 277 Their speciall priviledges 279 Sober Sobrietie A fixefold Sobrietie 104 Sojourners Vide Saints and Strangers 4 5 132 Soule What it is 76 Soule taken many wayes 367 Its description ibid. Seven things considerable in it ibid. c. It is a substance but not bodily 368 It is immortall 369 Its originall 371 Anima non est ex traduce 372 God creates the Soule 373 374 Objections against it answered 374 375 Of the union of the Soule with the body 376 Shewed by many similies 377 By what band the Soule is bound to the body ibid. The faculties of the Soule 378 Its five senses 379 The inward senses three 380 The Soule gives to the body a threefold motion 311 The facultie of reason in the Soule and wherein it excells 382 The end of its creation 383 Foure kinds of warre against the Soule 384 The Flesh wars against the Soule five wayes ibid. How the Soule comes to be diseased 548 The sicknesse of the Soule grievous many wayes 149 Many feele it not ibid. The Soule synechdochically signifieth the whole man 17â— Speaking Vide Evill-speaking and Report Spirit What need our Spiritâ— have to be sanctified â—5 In what its sanctification consisteth ibid. Eight things belong thereto 16 Why the Spirit is called the Holy Ghost 93 Why the Holy Spirit ibid. Sprinkling The meaning of that ceremonie of Sprinkling Christs bloud 22 A fourefold legall Sprinkling 22 23 c. The manifold passages of Sprinkling the Passeover opened 25 26 Statutes God hath foure Statute books 149 Foure praises of those Statutes ibid. Stone How Christ is said to be first a Stone secondly a living Stone 249 250 This Stone disallowed how and by whom 251 252 Wicked men compared to Stones in many respects 258 So the godly also ibid. Reasons why we ought to be lively Stones 259 That Christ is laid as a foundation Stone imports many things 276 A corner Stone 282 Elect and precious ibid. Strangers Who and why man is a Stranger even in five respects 3 4 The Elect are Strangers 4 And in foureteene things they should be like Strangers 4 5 The word Stranger literally and mystically taken 132 Prettie allusions from Israels being in Egypt 132 c. We should carry our selves as Strangers 364 Submission The Submission which belongs to Princes and Magistrates hath sixe things in it 425 Objections against this Submission answered 427 Suffer The markes of such as truely suffer with Christ 315 Divers wayes of Suffering 514 Christ Suffered for us in divers respects 517 518 His Sufferings were for our examples 519 Ten things to be followed by the examples of Christs Sufferings 521 Christs Sufferings 〈…〉 532 He suffered in his body and soule 533 Why he suffered on a tree 534 T TAbernacle Christ hath a fivefold Tabernacle 261 A godly man like a Tabernacle in many respects 262 Excellent uses hereof 263 Taste What will bring us unto a good Taste of Gods goodnesse 239 240 Our true Taste is seene both by the causes and effects 241 Wherein the Taste of the godly and wicked differ 242 How far the Taste of the wicked may goe 243 The uses of it 243 244 We can have but a Taste of Gods sweetnesse in this life 244 The uses of it ibid. The true causes of the want of Taste to the Word 245 When we have tasted of it we must not lose our Appetite 246 Temptation Foure sorts of it 57 Sathan tempts five wayes 58 Thirteene degrees of it ibid. c. How Sathans Temptations differ from our owne concupiscence 59 60 Comforts against Temptation 60 Twelve rules in Temptation 61 God tempts man sixe wayes 62 Seven wayes in affliction 62 63 Testimonie The Scripture is our sure Testimonie and thence how our Testaments are to be fetcht 124 125 Time Times Foure sorts of men have enquired about Times 1. The curious 2. The weake 3. The superstitious 4. The wise 83 Tradition The word is taken five waies 89 90 How many wayes children are infected by the Tradition of their fathers 142 Why those Traditions should be so infectious ibid. c. Trust. Five things pertaining to a perfect Trust 105 Nine wayes to shew our Trust 108 Truth What it is 175 What it is to obey the Truth how 176 V VAine-glory Wherein it is seene 512 Verily The word oft used in Scripture and that for three speciall causes 150 151 How many wayes we shew forth the Verilies of Christ 332 333 Why the Verilies that are in us are called Christs Verilies 334 Vertue How the word is taken in the Originall 327 Nine Vertues in Christ which we should shew forth 329 Vertue and Grace are a Christians best riches 618 Vessell The word Vessell diversly taken 642 Visit Visitation Men are said to visit diversly 412 So God also ibid. c. First in judgement 413 Secondly in mercy 414 Signes of such as he visits in mercy 415 What glorious things the day of Visitation brings forth 419 Uncleannesse Two waies contracted 25 Unitie Of Unitie in mind or judgement 674 675 Helpes thereto 676 Aggravations against discord in opinion 677 Many ill causes of