And thus the soule may be considered either as it workes upon or by the body onely or as it workes in and by it selfe chiefly Upon the body and by certaine instruments in the body it workes vegetation and sense and by it selfe without the necessity of using the body it workes reason The first power then is vegetation by which the soule workes foure things distinctly upon the body 1 Life 2 Nourishment 3 Growth 4 Procreation The first thing then by the vegetative power of the soule wrought upon the body is life which is in respect of the body nothing else but the kindling the radicall and vitall heat in the body through the conjunction of the soule with the body and the continuation of that heaâ— untill the time appointed of God for the dissolution of it So that life is two waies to bee considered first either in the breeding of it secondly or in the continuance of it The breeding of it is in the very first moment of the union of the forme with the matter and by that instrument of the vitall or radicall heat The continuance of it is nothing else but the preservation of the motion and duration of the working of these vitall spirits The second thing wrought upon the body by the vegetative power of the soule is nourishment and this power of nourishing is a faculty by which food taken into the body by the force of naturall heat is turned into the substance of the body for the repairing of that which is consumed in the body And this is a worke to bee admired For the soule by the use of naturall heat is faine to subdue the nature of the food received and having melted it as it were in a furnace it casts out what is contrary to the body and extracts for the use of the body so much as is now made like unto it The third thing which the soule workes upon the body by the vegetative power is growth And this it doth by imploying that part of the food which is now made like to the body unto the extension of the body unto the dimensions thereof even to the increase of bignesse and force which increase for the convenient actions of the body and this worke is done upon the body but unto a certaine time of mans age or till about thirty yeares and then because nature tends not into infinitenesse she gives over this worke Lastly procreation is the fourth worke of the vegetative faculty of the soule by which it raiseth up seed in the body and formeth in it a meere substance like unto the body from whence it comes unto the perpetuall preservation of the sort of the creature And this is an admirable power For hereby living creatures do approach unto eternity and are made as it were immortall For though the body die yet by procreation it is as it were kept alive and so the kind of creature is perpetuated for the other two workes of nourishment and growth onely serve for that body in individuo but this power of procreating reserves the sort or species from ceasing to be Thus of Vegetation Sense followes The second thing the Soule workes either upon or by the body is Sense and by this faculty a man in his body is enabled to discerne things without himselfe and accordingly to desire and move to them which the former faculties did not reach unto Now as the soule workes sense upon or by the body it must be considered two wayes First as it workes either apprehension secondly or motion The apprehendnig senses wrought upon the body by the Soule are of two sorts first either outward secondly or inward Outwardly the soule workes upon the body five senses or five wayes of apprehending things by sense The body of a man is enabled by the soule to discerne of things without it selfe by outward helpes five wayes viz. By 1 Seeing viz. By 2 Hearing viz. By 3 Smelling viz. By 4 Tasting viz. By 5 Feeling And these waies of discerning are not to be contemned For admirably ought it to bee conceived of Gods wisedome in and towards man even in these For first by the sight through the benefit of light which God hath caused to shine upon his whole creation man may see what God hath wrought whereas else if the light be taken out of the aire or sight from man the workes of God are buried as it were in the darke yea the body of a man is as it were but a dungeon without sight and what the Sunne and Moone are in heaven that are the eyes in man shining in his head as these Starres in the firmament The fight is a chiefe helpe for all the great imployments of life in all callings The eyes are as watchmen set on high in their watch-Tower to discover the comming of enemies The eyes are also as the true windowes of the soule by which the Species or formes of things are taken into the soule For God hath caused all substance in the World to cast out beames as it were which have the pictures of the things themselves carried about and these comming to the sight are by it above all other senses taken in and delivered to the Soules within the eyes being a looking glasse that resemble the things seene And this noble sense may put us in minde of Gods knowledge if wee marke the degrees of seeing The eye of man discernes at once a great share or quantity of things together The minde of man will take-in a farre greater quantity and number and yet is finite for it cannot reach to all things that God hath made at once Now Gods understanding is infinite and beholds all at once For the second the sense of hearing is worthy to be thought on if wee consider either the benefits come by it or the manner how it is performed for by hearing is let into the soule and body not onely sounds of delight or wonder but also sounds of necessity both for naturall life by letting in speech and discourse and for eternall life by letting in the Word of God First the manner of hearing is admirable Sound is the breaking of the aire stirred up by the dashing or collision of sollid bodies and is spread in the aire as a stone cast into the water makes and drawes from it circles Thus the sound being brought to the eare the hollow turnings in the eare gather and hold the sounds as it were canes The sound at length rusheth upon a little bone or gristle like a hammer which moved smites upon another bone like an Anvill by which stroake the spirits in the hearing move and are stirred up and so they take in the sound and carry it to the braine the feat of inward senses These two are the most noble outward senses yet there is great use of the other three Thirdly for by tasting we discerne of meates profitable or hurtfull for the body Fourthly by smelling we receive in those delightfull
savours God hath caused to arise from divers of his creatures and to avoid things by savour noysome to the body Fifthly and touching though it be the most stupid sense yet is it of great use for the safety of the body All these senses are as a guard for the body and as Intelligencers for the Soule Thus of the outward senses The soule worketh likewise inward senses upon and by the body and the generall use of these inward senses is to receive and lay up what is brought unto them by the outward senses for the outward senses are like servants that trade abroad and get together the images of divers things which they carry with them home to the inward senses Now there are three inward senses 1 The common Sense 2 The Phantasie 3 The Memory And these are lodged in three severall roomes or little cells in the braine First the common sense lieth in the former part of the head and containes all that store by which all the outward senses are furnished For spirits fetch the vigour of each sense from this the common sense As the lines that goe to the circumference meet all in the Center so doe all the outward senses meet in the common sense And hither likewise are all the formes of things taken by the outward senses brought and distinguished Secondly the phantasie is lodged in the middle part of the braine where as in a shop it takes in the Images of things brought to the common sense and there formes them more exactly and oftentimes makes new after an admirable manner by thinking and then after it hath separated what it likes not it delivers the rest over to the memory which is lodged in the hinder part of the braine which is as it were the treasurie to keepe what the Phantasie as a Judge hath sentenced to her keeping the common sense being but as the doore-keeper unto the Phantasie And these three senses differ in the ability to receive and keepe the impression of the images of things brought to them For the common sense is seated in the more soft part of the braine and so not able to keepe them long as waxe over-soft doth not long keepe the impression of the seale The pantasie is placed in a harder part of the braine and therefore keepes the impression longer But the memory is placed in the hardest part of all and behind in the head further off from the concourse and trouble of the outward senses and by reason of the stifnesse of the braine it keepes the impression longest Now that naturall heat with the animall spirits is like a fire to keepe the braine soft in the degrees thereof that it may receive the impression as hot water the waxe fit to be marked Thus of the senses But before I passe from them it is profitable to note certaine things which befall the senses for the good of the body and soule and that is the binding and loosing of the senses For God hath so tempered the state of the senses in man that they should neither alwaies rest nor alwaies worke Hence from their resting comes sleepe and from their working comes waking or watching We make when the senses are loose sleep when the soule binds them up both are thus wrought when the vegetative power wants helpe for concoction of the meate the naturall heate is sent from the senses to dispatch that worke and then we sleepe and when that is done the heat returnes to the senses and tickles them and so they awake But it is to be observed that though in sleepe the common sense and so the outward senses are all bound yet the phantasie and memory doe not cease but being now freed from the attendance upon the intelligences of them or the outward senses as if they were at more liberty they are exercised more freely and often fall to new forming and compounding of the images brought in before by the common sense and so erect a new frame of things which are vented and expressed by dreaming In which a secret and admirable working of God by the soule may appeare if wee consider the strange things are fashioned in our imagination in our sleepe yea the reasonable soule in sleepe comes into this shop of the phantasie and there doth strange workes which as I said are vented in our dreames in which we finde as effectuall use of reason as we had waking Thus of the soule as it worketh apprehension Now followeth it to consider how the soule workes motion upon the body It is out of all doubt that motion in the body is from the soule For of it selfe it is but a dead lump as it shewes it selfe to be when the soule is gone out of it Now the soule gives unto the body a threefold motion First the vitall motion Secondly the motion of appetite Thirdly the motion from place to place The vitall motion given to the body by the soule is wrought two wayes both by the pulse and by breathing both of absolute necessity to preserve life in the body The motion of pulse is begunne at the heart which is made continually to beat by the soule which beating of the heart begets those sparkles which wee call vitall spirits arising out of the finest of the blood which spirits are carried by the pulse thorow the arteries and they shine in the whole body according as their passages are more or lesse open Breathing is another strange motion of the soule in the body by which both aire is fetcht in continually for the cooling of naturall heat in the heart and other members and the spirits refreshed and also the grosse and more smoakie spirits are exhaled out of the breast Thus of the vitall motion The motion of appetite is a contrary commanding motion in the creature by which hee is inclined to take to him such things from without as hee conceives good and needfull for him and so likewise to avoid things hurtfull and so the soule begets divers appetites and desires as the desire after food which we call hunger and thirst and the desire after procreation and the appetites we call affections or passions so farre forth as they are seated upon the body and exercised by instruments in the body such as in generall breed sorrow or pleasure or passivenesse in us such as are joy griefe anger and the rest c. It were too difficult and too tedious for popular reaching to shew in particular and distinctly how the soule admirably worketh about each of these The motion from place to place is the last and this is a strong worke of the soule driving on the body to the motion of the whole or of some part of the body The body cannot remove it selfe but it is of the soule that it is stirred up and downe for when the soule is gone it can move no longer And in vain were appetites or desires given to the creatures if this motion from place to place were not given because
without it it could never compasse things desired Hitherto of the working of the soule upon the body and those strange things it doth in the body by the faculties of vegetation and sense It is true that those things are done by the soules of brute creatures but as their soules differ exceedingly from the glory and excellency of the soules of men so are the effects upon their bodies but certaine glimpses of those things which are done exactly by the soules of men I meane in respect of the inward senses of phantasie and memory there is in beasts but onely a darke shadow of them in comparison of what is in men But for the third faculty of the soule which is reason therein men excell all creatures in this visible world and it is profitable for us to know what God hath done for us in our soules generally considered above all other creatures And so man excells in respect of his reasonable soule 1 In that he can conceive of things by the light of understanding as well as by sense This light is admirable whether we conceive of it as proceeding from God who shines upon the soule as the Sunne doth upon the body or whether wee beleeve it to be a light conferred upon the understanding by which from within it discernes things 2 In that it can conceive of things that never were in the senses as things absent that never were seene yea things altogether immateriall as Angels and vertues and vices 3 In that it can conceive of the nature of God and discerne God from his workes 4 In that it can conceive of things by a discerning reflexion as it can conceive of it selfe and understand that it doth understand 5 In that it can distinguish betweene good and evill truth and falshood I say of the morall goodnesse of things whereas the phantasie can judge onely of so much of the naturall goodnesse of things as they shew to the outward senses 6 In the largenes of the extent of our understanding For the understanding can in a small moment of time go almost over the whole world and view it all as it were at once whereas the senses are forced in within a narrow compasse 7 In that it can invent things that never were in beeing and thus wee see daily what strange things for number and skill are invented for the use of the life of man by art and skill of mans understanding in every calling of men 8 In that the reasonable soule governes and appoints and crosseth and fetters and alters and rectifies the other faculties of vegetation and sense and in respect thereof can turne and tame and rule and order all sorts of other creatures 9 In that by begetting with strange variety it can make knowne what images are within whether begotten by the senses or by the minde it selfe 10 In that it is the faculty by which onely true blessednesse is apprehended and attained 11 In that mans understanding is made after a sort all things For the understanding becomes the things understood in that it doth conceive a true and evident image of the thing to be understood so that as man is the Image of God so hath hee in him the images of all things printed as it were in his understanding This is a most dreadfull dignity in the soules of men yea herein he resembles God in the creation of the world for mans reasonable soule doth as it were forme worlds of things in it selfe If any object that the sensitive soule hath the images of things in it I answer two things First that the sense can receive only the images of a few things that is onely of such things as have colour found taste smell or touchable qualities but the minde can beget the images of all things Secondly that those images in the senses are dull and darke and confused in comparison of the likenesse of things in the minde 12 In that he hath a will in chosing or refusing things good or evill that cannot bee compelled The liberty of the will is inseparable to it in what it chooseth or refuseth for it implies a contradiction that the will should bee constrained 13 In that it hath in it that divine thing which we call conscience which is given to the soule as a guardian as it were to tend it from God the effects whereof are admirable in us for it testifies to our actions it accuseth or excuseth it comforts when we have well done above all outward comforts and it terrifieth and scourgeth the soule with unexpressible afflictions many times for sinne it is a Judge witnesse and executioner many times in us Now if the soule bee thus admirable in any estate for all these things are true of the reasonable soule even in the estate of corruption then how excellent was the estate of man in respect of his soule before the Fall and how doth it excell in the godly who have their soules enlightned with the light of faith and garnished with saving graces but especially how shall it exceed in glory when it shall be presented before God in the Kingdome of heaven So that as the whole man made in Gods image is as it were the visible God in this great world so the soule is as it were a little god in the lâ—sser world which is the body of man And thus much of the faculties of the soule Now the end of all this followes The Lord made the soule and endowed it with so excellent a being and so admirable faculties that so the Lord might in this visible world have a creature that would know him and serve him rightly The creatures without sense are Gods workmanship but discerne nothing of God or themselves or other things The creatures with sense discerne other things by sense but know nothing of God Now God made man as the abridgement of all he had made and gave him his soule of purpose that hee might discerne God aright and serve and worship and praise him Use 1. The consideration of the excellencie of the soule and of the end why it was created should stirre us up to make conscience of the service and knowledge of God it is as if we had never beene if wee answer not this end Wee should be fired to the observation and praise of God and of his love to man And withall it should make us wonderfull carefull of our soules since wee see they are such excellent creatures Our soule is more worth than all this visible world besides Especially it should fire us to a care of things that concerne the blessed immortality of our soules we should be forced to all possible care of all such things as might be provision for the eternall well-being of our soules And in particular the excellencie of the soule should disswade us from fleshly lusts and all inward impuritie by which the soule is defiled or wounded Hitherto of the description of the soule The warre against the soule is now
to be considered of 1. What need our spirits have to be sanctified 2. Wherein lyeth the sanctification of the spirit of man Our spirits have great need to be sanctified 1 By reason of the first sin they want originall righteousnesse and they are corrupt and infected with a generall leprosie 2. By reason of the steine and uncleanenesse all our actuall sins have added to the former corruption 3. By reason of the inhabitation of uncleane spirits our spirits have in them trenches cages forts and strong holds of Sathan 2 Cor. 10.4 and therefore had neede to bee cleansed after such soule spirits have been there 4. The naturall spirit of man frames nothing but evill and that continually this makes God so weary Gen. 6. In particular all the faculties of the spirit of man need sanctification 1. The minde is covered with a vaile wrapped in an ugly mantle of darknesse distracted with errour coupled with a thousand formes of evill thoughts 2. The memory performes no service to God it should be Gods Treasurer and Register but no body is in the office to keep record 3. The Will is grievously diseased and with sicknesse so distempered that it will not be ruled by any not by God not by men not by reason not by religion nor doth it agree with it selfe For man wills not alwayes the same thing 4. The affections out of the first poyson of naturall corruption have such monstrous births of evill that the spirit by them is set out of all order They are compared to beasts Esay 11. To fighting soldiers 1 Pet. 2.12 To tyrants making cruell lawes and leading into bondage Rom. 7. 5. The wretched Conscience then which there was once no diviner thing on earth is now in miserable case For either it is sick of a Lethargy and sleepes or if it waken it is like a mad Dog or Lion or a Iudge transported with rage It is ignorant without light it is soiled or â—teinâ—d with a thousand sinnes It is impure and exceeding base and without all properties of a divine Iudge For it is blinde and will be corrupted and will deferre the Affise c. Insteed of a throne of judgement it is thrust into a hole and horrible dungeon of darknesse where the Sunne of righteousnesse shineth not and there for the most part as if it were still night it lieth obscure and sleepeth And thus of the need we have of sanctification in our spirits The sanctification of the spirit lyeth in two things 1. In cleansing the spirit from sinne 2. In adorning the spirit with graces In the cleansing of the spirit consider both from what and how For the first if any aske what there is in our spirits needes cleansing away I answer That besides what hath been shewed many more particulars may be set out thus There are vile both impieties and unrighteousnesse in our spirits must be done away For impieties There is ignorance errour atheisticall thoughts pride hypocrisie inconstancy hardnesse of heart and division of heart conceitednesse vanity selfe-love hatred of goodnesse false feares carnall confidence forgetfulnesse doubts unsetlednesse unbeliefes of all sorts and love of the world For unrighteousnesse There are evill cares covetousnesse lusts of all sorts hatred malice desire of revenge anger fretting worldly griâ—fe bitternesse discontentment vaine-glory emulation inordinate affection and evill concupiscence as good as men thinke their hearts and meanings are they may by this taste see how foule their spirits are Now for the second The spirit is cleansed from these sins by degrees and to that purpose the spirit of God worketh and useth 8. distinct new qualities which have not place in the soule but upon occasion of this service against sin And these are 1. Spirituall poverty or sense of sin and misery 2. Base estimation viz of the world with the pleasures profits and lusts of it Phil. â— 8 Esay 30.22 3. Hatred of sinne 4. Shame for sin Rom. 6.21 5. Godly sorow 6. Feare 7. Indignation 8. A purpose and inclination to forsake sin Thus of the cleansing of the spirit The adorning of the spirit followes The spirit of man in sanctification is adorned with holy graces and here I consider of the adorning 1. of the minde 2. of the heart 3. of the conscience The minde is adorned with three things which come new into it 1. The first is a heavenly light 2. The second is humblenesse of minde 3. The third is purity of imaginations 1. This light comes in by the illumination of the spirit setting in the minde a celestiall kinde of knowledge and this stands in two things For first this sanctification breakes open a way and sets at liberty the light of nature which was imprisoned and withheld in unrighteousnesse and then there is besides infused a new light from above and this light hath in it 1 1. A holy discerning of good and evill truth and falshood by which the minde in a measure discerneth a general course of avoiding the waies of death and the 〈◊〉 of hell 2. A holy inquiry by which the minde aspireth after God and truth and tryeth things that differ 3. Wisdome from above by which the minde is caried not only to a foresight and forecast for the things of the soule and a better life above the things of the body and this life but is furnished with certaine feedes of discretion for practise with observation of the circumstances of time place persons maner end occasions c. 4. A sacred frame of piety and patterne of godlinesse and truth and this patterne is so communicated to the understanding that it is indelible no dangers sin or death can ever utterly abolish it This frame of truth is perfected by degrees 5. There is planted in the minde Gods watch by the light whereof all the wayes of the heart and life are over-looked 2 2. The second grace planted in the minde is humblenesse of minde 1 Pet. 5.5 and this hath in it 1. A sense of the wants of the soule and life of man 2. A lowly kinde of forecast in all things to glorifie God and profit man accounting it no abasement to serve and please with all readinesse 3. A thankfull acknowledgement of the mercies of God infinitely above desert by which a man holds himselfe not worthy of the least of Gods mercies 4. A freedome in matters of opinion from selfe-conceit by which a man attaines to that not to be wise in himselfe or to rely upon his owne reason or judgement Thus a man is not high minded 5. An accounting of others of Gods servants better then our selves 6. A pronenesse to humiliation for sin and humility in cariage 3. The third thing brought into the minde is purity of imaginations holy thoughts by which the minde converseth as it were in heaven already and feedeth upon the fairest objects in heaven and earth Prov. 14.22 Phil. 3. 20. Colos. 3.1 Thus much of the
power can keepe us to salvation His worke it is to preserve whose will it is to save Mans naturall life stands not in the abundance of the things he doth possesse neither is our spirituall life sustained by the bare having of abundance of meanes Thirdly it may serve for instruction and that divers wayes 1. First we should beg of God the spirit of wisdome and revelation to shew the exceeding greatnesse of his power that we might discerne it and beleeve it by faith seeing we doe not observe it by sense and reason 2. Secondly we should daily ascribe power unto God even acknowledging continually his power in keeping us from day to day as our Saviour Christ teacheth us in the Lords prayer when hee teacheth us to ascribe kingdome power and glory to him and with Peter wee should learne to put off praise from our selves unto God as hee did in the cure of the Cripple saying not by our power is this man made whole 3. Thirdly wee should particularly of God seeke the experience of his power As for example we should not rest in the forme or shew of godlinesse but seeke the power of it wee should not only get a little faith but strive with God by prayer till he fulfill the worke of faith with power we should not thinke it enough to pray but we should seeke the spirit of prayer and to doe it with power even to be made by the annointing of Christ Priests after the power of endlesse life so we should seeke the power of conference and utterance in the confession of the truth in admonition instruction consolation or propounding of our owne doubts for the kingdome of God is not in word but in power 4. Fourthly we should hence learne to be undaunted in afflictions though it were to adventure all even life it selfe for the Gospell seeing we are kept by Gods power we may say in any distresse as Paul did I know whom I have beleeved and he is able to keep that which I have committed unto him till the day of Iesus Christ. If God keep our soules it matters not what else be in danger 5. Fifthly Ministers should hence learne to preach with power and strive after it For it is not the ordinance of God but the power of God that preserves the hearers It is not preaching but powerfull preaching that keepes the soules of men till the day of Christ. 6. And lastly the people should learne to place their faith not in the wisdome learning paines or graces of men but in the power of God Lastly this serves for consolation to all Gods servants against all their feares troubles adversaries temptations or what else might make them doubt their perseverance For God is able to doe above all that they can aske or think according to his power which worketh in them The divine Power gives us all things needfull to life and godlinesse and though they have but a little strength yet the Lord can open a doore of knowledge and grace and comfort unto them which no man nor devill can shut and therefore let us from our hearts give praise unto the onely wise and strong God that is able to support us from falling and to present us faultlesse before the presence of his glory at the appearing of Iesus Christ By faith or through faith The meanes in us to preserve us is our faith and that this will keepe us through the power of God is apparant by the scriptures Hee that beleeveth on the sonne of God hath everlasting life he is as sure of it as if he had it and he shall not come into condemnation but is passed from death to life Christ is the bread of life for nourishment and he that commeth to him by faith shall never hunger nor thirst He that commeth to Christ shall in no wise be cast out Christ will be so far from losing any one soule that beleeveth in him that not so much as his flesh or any part thereof shall bee lost but the whole body that is delivered to the grave shall be raised at the last day whosoever beleeveth in Christ shall never die For hee that confesseth with his mouth and beleeveth with his heart shall be saved God will keep that which by faith is committed to him and Christ will bee at the last day made marvellous in all that beleeve but that this point may bee more plainly understood I propound three things 1. First what faith doth for our preservation 2. Secondly how it doth it 3. What kinde of faith doth it and then the uses For the first there are tenne things which faith worketh by all which and every of which wee are greatly helped and furthered in our preservation First it inflames in God a singular tendernesse of care to remove out of the way what might be an occasion of falling and therefore our Saviour Christ shewes that God so loveth the weakest Christian that is truely humble and beleeveth that if any whosoever shall offend him that is cast any stumbling block in his way in respect of the sore judgements of God upon those by whom such offences come it were better a milstone were hanged about their neckes and they cast into the bottome of the Sea 2. Secondly as it procureth the healing of the soule of temptations even of all the wounds of the serpent quenching his fiery darts by shewing us Christ the true brazen Serpent of our recovery 3. As it is the daily hand and mouth of the soule by which we feed upon Christ the bread of life and so are by the strength of that precious nourishment kept to life everlasting 4. As it lighteth us the way to heaven For as there is a light apprehended by sense and a light of reason so there is a light of faith by vertue of the promise of Christ who said I am come a light into the world that whosoever abideth in me should not abide in darknesse 5. As it bringeth us within the compasse of Christs intercession For when hee prayed the father to keepe them from evill hee expounds his meaning to be to extend that his intercession not onely to his Apostles but to all that should beleeve through their word 6. As it procures the pardon of all sins according to that of Peter to him gave all the Prophets witnesse that through his name whosoever beleeveth in him shall receive remission of their sins 7. As it will excite and compell a Christian in all suits to seeke his owne help If a man beleeve his faith will make him speake both by confession and prayer to God and by inquiry and counsell and reproof to men 8. As it procures the seale of the holy spirit of promise and the earnest of the inheritance purchased Faith opens such a fountaine of joy and incouragement within a
man that it makes him breake through at length all doubts and difficulties having a witnesse within himselfe even the witnesse of the spirit of adoption 9. As it procures strength to suffer adversity so as a man shall not faile or sink under crosses or wrongs For he that hath given us to beleeve in his 〈◊〉 gave â—â— also strength to suffer for him 10. Lastly as it overcomes the world that is it fortifieth a Christian against all pleasures profits carnall friends hopes feares dangers or whatsoever it is that either by inticement or inforcement the world might draw them away by Now for the second If any aske how faith doth all this I answer it doth it first as in generall it assures a Christian of Gods love and that God is his father and will love him to the end and this assurance is wrought by the knowledge and application of Gods promises and the observation of the signes of those promises in himselfe Secondly as it renewes upon every occasion a particular perswasion that God in such and such a crosse or temptation c. will for his promise and sons sake keepe and deliver him in particular For God stands upon this particular faith I will not instance only in these cases extraordinary mentioned in these Scriptures Mat. 8.13 and 9.28 Mark 5.36 and 11.23 John 4.20 but it is true also in cases ordinary A perswasion that God will help and keep us will keep us indeed For the just lives by his faith and it shall be to us according to our faith so as he that beleeveth or is so perswaded shall not be ashamed All things are possible to him that beleeveth and the true reason why many things are not obtained is because we are not perswaded they shall be obtained as for extraordinary things the same God that hath determined that miracles shall cease hath caused that kinde of perswasion to cease too Thirdly it doth it as it sets meditation and prayer aworke meditation I say as it lookes upon Christ and the former promises of God in him and prayer as it begs performance in all humility warranting hope upon that generall promise whatsoever you aske the Father in my name beleeving it you shall have it Now for the third it must greatly be pondred what kinde of faith or perswasion can effect all this This I unfold negatively and affirmatively negatively it is not a verball faith will doe it By a verball faith I meane a bare affirming that a man hath faith without all reason or discerning that inwardly there is any such thing in his soule and this abounds every where amongst the ignorant sort that take beleeving to be nothing else but to say they doe beleeve but this will availe nothing Nor is it a forced faith that will worke this by a forced faith I meane such as the faith of devils when a man is compelled to beleeve some truth not for love or desire after the truth but out of a servile disposition because he cannot tell how to deny it or object against it The devills beleeve and tremble and so doe many wicked men Nor is it a partiall faith I am driven to use these tearmes that by them I might expresse the severall humors of men by partiall faith I meane this when a man will beleeve some truthes but not all as some men will beleeve Moses but not Christ the Law but not the Gospell the truth of directions for life but not the assurance in particular by the promises in Jesus Christ and contrariwise some will beleeve Christ but not Moses they thinke the promises are true but they will never beleeve that such and such threatnings can be so God will be more mercifull Againe some men will beleeve in prosperity while they see meanes but not in adversity when they want what they desire or when their confidence may bring them into disgrace or trouble Nor is it a limiting faith that will appoint how it shall be before it bee beleeved The Jewes will beleeve but then Christ must worke wonders at their appointment The Pharises will beleeve in the Messias but then he must be such a one as they will describe many could beleeve if God will doe it by such meanes or at such times or in such measure as they could name Thomas will beleeve but then he must first see Christ but it was otherwise with Nathaniel Nor is it a dead faith that Iames speakes of that is without workes that will effect this Nor will the temporary faith doe it Lastly the wavering faith hath but little force I meane a faith that is tossed with so many fancies and so many doubts that hath a kinde of habit of inconstancy which may be found in many Christians that perhaps in the generall have a true faith my meaning is this that when we give liberty to the power of every fancy or temptation or doubts or impediments or affliction so as if any thing fall in our way that in the least measure might seeme to crosse our desires we are presently out of all heart or perswasion and usually are never setled but when nothing opposeth us this kinde of wavering and weaknesse is wonderfully scourged with want of sense and experience of Gods mighty working or at best it gives but dishonourable entertainment to the greatest meanes of God For though perhaps great mercies are greatly affected for the present yet the sense of them is instantly gone and every trifling crosse turnes the heart out of contentment and so out of perswasion too for all that is not yet had These are unstable in all their wayes But contrariwise that perswasion that is thus mighty through Gods power to keep us is a perswasion originally begotten by the word prepared by repentance witnessed by the spirit confirmed by the Sacraments renewed by prayer attended with the love of God encouraged by experience within our selves or others and continued by some seed of the word The use of all this is threefold 1. First for terror to all those that live without faith and for humiliation to all those that live without the setled assurance of faith Here men may see what by faith might be had and the need of it Now what can be the estate of such as neglect it and willingly sit downe in unbeliefe but even the condemnation hereunto belonging He that beleâ—veth not is condemned and this is the condemnation of worlds of men even their wretched sinning against faith and assurance of Gods promises This is the true reason that they dye in their sinnes this is a signe they are not of Christs sheep For if they were they would beleeve in him yea and the wretched wilfulnesse of many in confirming themselves in the neglect of assurance causeth many times these fearefull judgements that they should be given over
may hence note one excellent pledge of Gods love and goodnesse he is not bound to give us any wages till the end yet see his mercy he doth recompence us every day 4. Fourthly woe unto wicked men their end is shame and confusion even the fruit of all their evill waies or as the Apostle saith their end is damnation Phil. 3.18 The salvation of your soules The soule is a spirituall substance within us by which we resemble God it can subsist of it selfe it hath neither matter nor end it was created of God of nothing and united to the body that God might be rightly knowne and worshipped The soule is a kind of picture of God within us that can live though the body were not when I say it is void of matter I meane it is not made of any other thing as our bodies be there is no metall as I may say of which it may consist and it is such a divine creature as it cannot die as the body doth and it was of purpose put into the body that so amongst the visible creatures God might be known and worshipped For if we had not a soule within us we could never attaine to any knowledge of God more than the bruit beasts For God cannot be knowne by bodily senses Now for the union how the body and soule are knit one to another I cannot expresse it Salvation notes especially that estate of excellency and glory which the faithfull have in another world though properly the word notes but onely what we are delivered and saved from in heaven This salvation excludes all misery and includes all happinesse All misery may be referred to foure heads 1. Sinne. 2. Infirmities 3. Adversaries And 4. Death none of these shall be in heaven All happinesse likewise may be referred to foure heads 1. Perfection of nature 2. Communion with the blessed viz. God Christ Angels and just men 3. And a glorious inheritance in the heaven of the blessed And 4. Immortality all these shall be enjoyed in that other world Now though the soule be taken synecdochically for the soule and body yet the salvation of the soule is principall and more glorious The use may be threefold 1. For information 2. For instruction 3. For reproofe 1. There are three things we may be informed in from the consideration of the salvation of the soules of the faithfull 1. First that godly men are in a wonderfull happy case whatsoever their outward estate be because their soules shall be saved there are springs of joy in the very hope of this immortall happinesse this salvation is so great a mercy as we may truely say his reward is with him 2. Secondly that there is a matchlesse love in God to man not onely in that he provides such an estate but first that he doth it freely without all respects of merit Tit. 3.4 and secondly because he sends up and downe the world to offer this salvation From hence ariseth the Phrase my salvation is gone forth 3. Thirdly that faith is wonderfull precious that brings us such a salvation 2. Further for the second there are divers instructions may be deduced from this doctrine as 1. First it should teach us to deny ungodlinesse and worldly lusts Tit. 2.12 the very thought of going to heaven should extinguish the desire of sinning 2. Secondly we would make God all our trust and our expectation Psal. 62.5 We should resolve to rest upon God For none else either will or can doe so much for us as he can Hee is well said to be the hope of Israel none have so great hopes as the faithfull 3. Thirdly we should labour for the assurance of salvation and lay hold upon it striving to get evidence for it Heaven should suffer violence seeing it may be had we should never be quiet till we can get it 4. Fourthly and lastly such as have attained some assurance of their salvation should looke to foure things 1. First they should strive for large affections to expresse the sense of so great salvation It is such an incomparable benefit as wee should be alwaies praising c. 2. Secondly it should quicken them to good works the remembrance that we shall be saved should be like a fire within us to inflame us to all possible care to please God and to be fruitfull in all well-doing Salvation should be as a burning lamp within us a Christian should never be without fire in his heart in respeâ—t of his care to maintaine good works 3. Thirdly shall wee not be content with any condition in this world seeing wee are so well-provided for in a better what should trouble us if we can remember that after a short time our soules must be saved 4. Fourthly shall we be so glorious in heaven why then our conversation should be in heaven we should be alwaies thinking of heaven our mindes should run upon it 3. Now as this doctrine may informe and teach so it may reprove whole troops of carnall Christians that never labour after this glorious estate that scarce ever aske what they should doe to be saved but sleepe it out in a Lethargie and never aske after nor remember their latter end Thus of the 9. Verse and so of the confirmation by prolepsis or the answer of their objections Verse 10. Of which salvation the Prophets searched and inquired diligently which prophesied of the grace that should come unto you THe consolation propounded verses 3 4 5. is confirmed first by Prolepsis or the answering of Objections verses 6 7 8 9. secondly by testimony of worthy and holy men verses 10 11 12. So that these words make good the consolation of Christians by setting before us what witnesse holy men of old have given of our happinesse that live now under the Gospell In the words five things are particularly to be noted 1. First who testifie or who are Gods witnesses and these are described 1. first more generally and so they were Prophets 2. secondly more specially and so they were those Prophets that were appointed of God to prophesie of the gracious priviledges should come unto us Christians 2. Secondly their adjunct paines and endeavors to furnish themselves in the knowledge of those things that concerne us They searched and inquired diligently 3. Thirdly the question they studied or unto which they testifie In generall it was of salvation ver 10. In speciall it was of the manner and time of the grace foretold 4. Fourthly the occasion that fiered them to this earnest desire after this knowledge and that was the inspiration of the holy Ghost driving them to foretell of the passion of Christ and glories that should follow Now they rightly conjectured that this glory did import some excellent estate of the Church then and that they would faine have knowne 5. Fiftly the successe and that was they were answered by revelation which answer is set downe verse 12. Prophets God hath revealed his will three waies 1. First
so matchlesse and perfect a rule and canon of holinesse written in the word of God to direct us 3. Having our natures by regeneration in part healed and freedome of will in part restored so as noâ— if wee be not holy it is because wee will not be holy 4. Having such mighty helps as are 1. The assistance and supply of the spirit of grace within us 2. Prayer with a promise of granting whatsoever we aske 3. Guides and spirituall Pastors to oversee and direct us 4. A cloud of witnesses even the examples of the godly of all sorts 5. Such acceptation with God if we be willing and love to be his servants Act. 10.36 But of this in the next point 4. Here is implyed how infinitely kinde God is in accepting our holy endevours if we desire to be holy in all our conversation he will account it to be holy as he is holy and yet alas it comes ten thousand degrees short of the holinesse of God yea far short of what it should be yea which is more of what it might be in us 5. The image of God is in conversation as well as nature we resemble God not onely in the renovation of our nature but in the renewed actions also so then we beare Gods image 1. In nature 2. In action or obedience Of this later here 6. A Christian should be especially carefull of his outward conversation even to shew forth the light of good works and holy carriage before men Wee should be exceeding carefull to expresse holinesse in conversing one with another There are many motives 1. We are Gods witnesses 2 Tim. 2.2 2. T is a good profession 2 Tim. 2.2 3. There are many witnesses to observe us 2 Tim. 2.2 4. Carnall men are crooked and perverse Phil. 2.16 5. A holy conversation will silence foolish men 1 Pet. 2.15 6. It will bring much glory to our heavenly Father Mat. 5. 7. It proves our justification and foretels our salvation 8. To walk upright is to walk safely Prov. 9. T is as it were to live in heaven Phil. 3.20 10. It will support us in wrongs adversity Act. 23.1.2 Cor. 1.12 11. It will shew our knowledge is not idle 2 Pet. 1.8 12. It furthers our reckoning and provides us acceptation in the day of death and judgement 2 Pet. 3.11 Rev. 14.13 7. If we would be holy as God is holy we must be holy in all conversation that is we must shew respect to all the commandements of God wee must shew a care of religion as well as vertue of godlinesse as well as honesty of mercy as well as just dealing to enemies as well as friends at home as well as abroad toward inferiors as well as superiors in prosperity as well as adversity in all companies as well as one c. Mark it in the tryall of our selves by this doctrine we may know infallibly whether wee be called or beare the image of God or no for if there be any one sinne that we will not forsake or any one commandment we are not desirous to obey it will prove all is nâ—ught in us Heb. 13.18 8. Lastly we must here further observe that if we would have comfort that we beare the image of Gods holinesse we must be carefull of the manner of our conversation as well as the matter For though these words â— all manner may note the extent unto the matter of all holinesse yet there is no evident reason why a great part of the meaning of the holy Ghost should not be restrained to the manner as the word sounds Now there are divers things in the manner of our conversation to be observed for the resembling of Gods holinesse 1. The first is godly purenesse we must in our conversation shew respect of God and godlinesse and keep our selves from the impurities of the times and watch against sin in all our waies 2 Cor. 1.12 2. The second is simplicity or holy harmlesnesse as it is opposed to fraud and fleshly wisdome and shews it selfe in a plaine and evident desire to doe what God requires though it be never so much scorned in the world 2 Cor. 11.3 1.12 3. The third is precisenesse or circumspection making conscience of lesser sins as well as greater and avoiding the appearances and occasions of evils as well as the evils themselves Eph. 5.15 4. Conversation in heaven which is so to use the world as to let our hearts still run upon God and his Kingdome directing all our actions some way to further that end Phil. 3.20 5. Meeknesse of wisdome which is shewed by lowlinesse and not being wise in our selves but doing good in a continued sense of our own vilenesse and unworthinesse to doe any service to God or man Iam. 3.13 This is called a conversation with feare 1 Pet. 3.2 ver 16. 6. Constancy Phil. 1.27 7. The affections of godlinesse or well-doing or zeale Tit. 2.14 Verse 16. Because it is written be ye holy as I am holy THE first argument no inforce the exhortation ver 13. is taken from the image of God in us and this reason is propounded in the first words of ver 14. and expounded in the two former verses and this and that two waies 1. By a description of the image of God in us ver 14 15.2 By the proofe in this verse In this proofe two things are to be observed 1. Whence the proofe is taken As it is written 2. What is alledged viz. Be ye holy as I am holy The meaning is that we stand bound to shew regard of our conformity to God in holinesse for this was long since required in the written word of God that wee should be holy as God is holy And first then concerning the Scripture from whence the proofes of doctrine are fetched Here I consider 1. Of the use of the Scriptures in generall for proofe of doctrine 2. Of the Scripture of the Old â—estament from whence this proofe is fetched For the first Proofes of doctrine are of three sorts 1. From men as they are men 2. From the senses 3. From God The first is not infallible the second is infallible in some respects the third is infallible simply for ever The testimonies of men work onely opinion as being but Arguments contengent and probable The testimonies of the senses and of God work knowledg or bring arguments necessary Hence it is that the Prophets and Christ and the Apostles in their teaching amongst the people almost never use any testimonies of men in matters of religion and when they doe it is chiefly for confutation of adversaries by their owne writers Now for the senses they are internall or externall Internall and so there is a double testimony 1. from the law of nature 2. from the conscience The externall are seeing hearing tasting c. and the argument from them is from experience The testimony of the senses is inâ—allible in some respects viz. as they are rightly
shall suffer for anothers workes further then he is some way 〈◊〉 of it But how can infants be iudged according to their works We understand not clearly how the proceedings shall be with infants it is evident that corruption of nature can make even infants children of 〈…〉 Psal. 51. and the covenant of God with the faithfull doth 〈◊〉 even their seed also Besides the Spirit of God doth supply externall works by internall sanctification in the elect infants But how shall poore men doe that are not able to doe good works It is an error to think that there are no good works but giving of almes For the obedience to Gods law in any commandement is a good worke works of piety to God are good works and so are the works of a particular calling It is a good worke to provide for a mans family and so to deale iustly with men is a good worke Besides there are many works of mercy which the poorest Christian may doe hee may pray for others or reprove or comfort or instruct c. The Uses may be collected out of the severall Scriptures where this doctrine is taught as 1. In Iob 7.2 We should long for that day seeing it is the day of paying wages 2. Iob 34.11 14 15 19 20 to 25. It should terrifie the mightiest sinners seeing God will not spare but without respect of persons iudge every mans works and if a temporall iudgment so affright all sorts as is reported Ezech. 7.27 how much more should this last iudgement 3. Psal. 62. ult We should daily think of this day of reckoning and not suffer any doubt against it For it will certainly be so 4. Prov. 24.12 Two things are inferred 1. That wee should not faint in the day of adversity 2. That without trifling we should doe good and shew mercy when we have occasion 5. The Prophet Ieremy useth this doctrine as a meanes to stirre up their hearts to a more awefull feare and admiration and adoration of that God whose eyes behold the waies of all men and whose iustice will reward according to their works 6. Our Saviour Christ useth it to excite the care of saving our soules and to work in us a contempt of life and this world and to deny our selves and take up our crosse and follow him Mat. 16.27 7. The Apostle Paul Rom. 2.7 useth this doctrine 1. To fright and terrifie three sorts of men viz. 1. Hypocrites ver 1 2 3. 2. Impenitent hard-hearted sinners ver 4 5. 3. Contentious and froward adversaries of well-doing ver 8. 2. To incourage the godly in all well-doing ver 9 10. 8. In the 2 Cor. 5.10 it serveth to inforce 1. Walking by faith ver 7. 2. Care to be accepted of God ver 9. 3. Desire to be absent from the flesh and present with the Lord ver 8. 4. Diligence in Ministers with all power to perswade with their hearers ver 11. 9. In the Eph. 6.8 9. it is used 1. To comfort servants 2. To warne masters ver 9. So it is also Col. 3.24 26. 10. In Rev. 22.11 12. it is used to upbraid the pertinacie of wicked men in sin and to incourage the godly in all perseverance in well-doing 11. Lastly you see how the Apostle make a use of it viz. that we should passe the time of our sojourning here in feare And thus of the doctrine of the second reason Paâ—e the time of your sojourning here in feare These word containe the inference or use of the former doctrine viz. it should imprint in us such a sense of our mortality as should stir up in us a daily care and feare in the spending of our time we are to live in the world These words aâ—firme fâ—ure things 1. That we are but sojourners 2. That we have but a time to sojourne 3. That this time passeth 4. That therefore we ought to spend the time in feare Sojourners This word may be taken either literally or mystically if it be taken literally it must be referred to the provinciall Jews so it may import two things 1. That Gods children in this life may be so driven from their native abodes that they may be compelled to live in strange places 2. That though the Lord suffer the Jewish Nation to be under a soâ—e dispersion for the time yet the time will come when they shall be gathered home together in great glory though now they are but sojourners But it is rather to be taken mystically and so it is to be referred to all the Elect who in respect of their absence from their heavenly Canaan are but soiourners at best in this world Heb. 11. Psal. 39. There may be some difference put betweene a home-dweller a stranger and a soiourner The dweller is perpetually resident and is at home The stranger staies but for a short time and is from home Now the soiourner differs from them both for he hath some setled abode but it is not at home as the dwellers is nor is it for so short a time as the strangers is Now if in this strict sense we should stand upon the words then in this world dwellers are no men strangers are wicked men and soiourners are godly men But it is evident that this word sojourner is taken promiscuously for any abode that is from home for Luke 24.18 it is taken for a stranger in the strictest sense and Act. 7.19 it is taken for a sojourner in the strictest sense But usually it is a word that notes the condition of the godly absent from their heavenly happinesse and imports an allusion to the childrenof Israel living in Aegypt absent from Canaan and so our Aegypt is the world our Canaan is heaven our soiourning is our entertainment in this world The world is like Aegypt and our entertainment like the children of Israel in Aegypt For 1. Pharaoh the Devill doth with all cruelties oppresse the gâ—dly 2. As Aegypt was full of enchaunters so is the world 3. As Aegypt abounded with superstitions so doth the world with ignâ—rance and all sorts of vaine observations â—ut the similitude will more appeare in the use The consideration of this that the godly are in this world as Israel soiourning in Aegypt may afford both matter of Instruction and matter of Consolation For Instruction it should teach us divers duties 1. Not to seeke unto our selves great things in this world Ier. 46. 2. To study to be quiet and meddle with the world no more then wee must needs 3. To please our selves or rest in no prosperity but to expect alteratiâ—â— never trusting the favour of the Aegyptians the men or this world For thâ—y will change 4. To have recourse to the promises of a better life and live by faith and wait for the time of our changing 5. Live separate from the conversation of worldly men as Israel did in Goshen 6. Endure much with patience and commit all to God Secondly this similitude imports
looke upon the Elect but as they are in Christ. Fourthly seeing it is certainly decreed concerning the gathering of mens soules by the 〈◊〉 of Christ it should teach Ministers with all readinesse and patience to preach the Gospell in the places where they come as knowing that such as are ordained of God shall be gathered even so many in these places as belong to the election of God Act. 13 48. Verily This doctrine of 〈…〉 is â—â—tered with a kinde of mild asseveration the reasons of which asseveration are these 1. Because the most men will hardly beleeve any such thing men by nature are wonderfull apt to object against the doctrine of Gods decrees and therefore he urgeth it with an asseveration 2. Because of the excellency of this decree above all the rest this was a golden statuâ—e the most amiable ordinance that ever was that God should from everlasting resolve to send his owne Son to redeeme us 3. This asseveration is to worke the greater assurance of faith in the Elect they should never doubt Gods love to them in Christ for verâ—ly Christ was pre-ordained c. Before the foundation of the world This phrase is used in divers senses in Scripture 1. Sometimes the foundation of the earth is taken for the peopling of the earth since the foundation of the world that is since the peopling of it Exod. 9.18 2. Sometimes for justice and judgement in the earth the foundations of the earth were moved that is all went to wrack in matters of justice Psal. 82.5 But usually it is taken for the creation of the world especially in respect of the support of this great frame of heaven and earth The foundation of the world is that admirable work of God erecting this huge frame of heaven and earth and supporting it by his almighty power so that before the foundation of the world is before the world was set up But why doth he rather say before the foundation of the world then before the world was It may be for two reasons First to raise up our thoughts to the contemplation of the wonderfulnesse of the founding of heaven and earth for the rarenesse of the wisdome of God and the cunning he shewed in this admirable frame Prov. 3.39 for the unsearchablenesse Ier. 31.37 for the surenesse and durablenesse of it Psal. 78.69 for the absoluâ—enesse and independance of Gods power in framing all this Iob. 38.4 5 for the suddennesse of it it being all done with a word and for that all this was made of nothing and that this great earth the foundation of all the rest should it selfe lie in the waters Psal. 24.2 and indeed the whole borne up onely by the power of Christ without meanes Heb. 1.3 Secondly this phrase may be of purpose used for the likenesse of the state of the Church to the world and the promise of God for the upholding of it Hee that made the world of nothing raised a Church to himselfe of that which was worse then nothing yea all that is said before of the world may assure us of so much and much more in the execution of Gods counsels in Christ for the Church Psa. 78.79 The doctrines are 1. That the world had a beginning it had a foundation it was not eternall 2. That we ought to be deepely affected with the admiâ—ablenesse of the making and upholding of the world But who can tell that there was sâ—â—h a wonderfulnesse in the creation of the world 1. Scripture doth telâ— it Heb. 11.3 2. Christ was by when it was done Prov. 8.29 3. The Angels of heaven saw the whole when it was done and were by at the doing of a great deale and were rapt with admiration at the wisdome and power of God Iob 38.4 5 6. 4. Lastly the frame it selfe as it 〈◊〉 â—â—ands speaks evidently for the wonder of the workmanship But what use may be made of the wonderfulnesse of Gods workmanship herein 1. We should disceâ—â— and marke and acknowledge the power and wisdome of God herein and by our often thoughts raise up our hearts to the often meditation of it Psal. 104 1. to 9. Shall the Angels shout with joy and shall we be so dull Iob 38.6 2. It shews the eternity of God and his soveraignty and power to dispose and alter all things at his will Psal. 102.26 89.11 3. It intimates to us many consolations 1. That God can easily prolong the life of his servants that could give and uphold the being of so huge a frame Psal. 102.26 2. That God himselfe is wonderfull firme and unchangeable to all generations and faithfull in his word that can give such a stable being to heaven and earth Psal. 119.90 89. Esay 40.21 48.13 51.13 16. 3. That if the world have such a sure foundation then much more the Church Esay 14.32 For if the foundation of the world be so glorious oh how glorious is the foundation of Sion If he have made such an excellent house for his people to dwell in it shewes he loves them much and meanes to provide for them for continuance Prov. 20.26 but especially how precious are the foundations of the new Jerusalem Rev. 21. 4. This intimates the fearefull power of God in the execution of his judgements upon wicked men Amos 9.5 Zach. 12.1 2. Deut. 32.22 2 Sam. 22.8 The project concerning our eternall salvation by Christ was before the world conceived in God Eph. 1.4 Psal. 90.1 Ier. 31.3 The Uses are divers 1. Therefore let us admire the matchlesse love of God that not onely loved us first but loved us before the world was 2. Let our love to God taste of the knowledge of this doctrine since wee began not so soone as he let our waies and purposes and desires be to extend our affections towards God to the end yea and beyond all end also 3. Let it comfort us in all adversity to think of this everlasting love of God Esay 40. 4. Lastly doth not thiâ— evidently confute merit of workes It was for no desert in us for we were loved before we had done either good or evill Rom. 9. And thus of the fourth point But was manifest in the last times for you The fift thing is the manifestation of this great work of our redemption amplified by the time of it viz. in these last daies and comprehended in the manifestation of Christ. Christ is manifested five waies 1. For the faithfull 2. To the faithfull 3. In the faithfull 4. By the faithfull 5. With the faithfull â— He was manifested for them in that he did undertake for the merit of their redemption 2. He is manifested to them in the preaching of the Gospell revealing Christ and him crucified before them 3. Hee is manifested in them when in respect of true grace his image is formed in them thus God 〈◊〉 his Sonne in Paul Gal. 1. 16. 4. Hee is manifested by them when with their obedience
that is sowed in the field or in the wombe If it be taken in the first sense then the seed is grace the sower is Christ the field is the heart of man or the world the sowing time is the day of redemption and the harvest is the end of the world But I rather take it in the other sense and then the seed is grace the womb is the heart the Father or sower is Christ 1 Cor. 15.43 the instrument of generation is externally the word internally the Spirit of God the birth is the practice and exercise of the gifts of grace the nurse is the minister and the meanes of nursing are preaching and the Sacraments Saving grace is likened to seed in the wombe because first it is formed by an admirable coition of the Word and Spirit in the heart of man causing unspeakable delight in the soule Secondly because the gifts of grace doe thrive and grow up in the godly from small beginnings though at the first but as a graine of mustard seed yet after it is once conceived it will grow marvellously and speedily This doctrine may serve for a threefold use 1. It may comfort and that divers waies 1. Because it imports a marriage of the soule with Christ. It is God that gave the soule in marriage with Christ a great preferment 2. Because thou art cured of barrennes and therefore rejoyce oh thou soule that wast barren Christ hath made thee a mother of many children 3. It may comfort thee against the weaknesse of thy gifts and the grace received though thy faith joy feeling c. be but as a grain of mustard seed yet that God that giveth to every seed his body can make his grace to thrive and prosper in thee 4. From hence a godly man may know that he is truely borne againe for if thou have felt that sweet delight when the Word and Spirit of God did joyne with thy soule this delight is an infallible signe of thy regeneration and that Christ is formed in thee Ob. But the temporary faith feeleth joy Ans. There is great difference betweene the joy of the godly and the joy of the wicked in receiving the word for first in the wicked there is no grace left in the soule after hearing nor new gifts or dispositions the soul is empty and void of seed for all that joy Secondly if there were some seeds of grace yet it abideth not it is like the morning dew there is no true â—onceâ—tion Or thirdly if it did abide for a time yet it increaseth not as the fruit of the wombe doth the godly grow in grace 2. It may serve to teach us 1. highly to prize the graces of the soule they are the divine seed of Christ in us Christ in the same is formed in us The light love desires joyes humility c. in the heart have the true picture of Christ upon them 2. To be carefull to preserve the grace we have received seeing it is the seed of God in us 3. To carry a high opinion of all the godly seeing they are the beloved ones of Jesus Christ. 3. Lastly for great reproofe of the whorish affections of all wicked men that shutting the doores of their hearts against Christ suffer the devill and concupiscence to engender in them and to fill the soule with multitudes of bastardly births of sinne Iam. 1.14 Incorruptâ—ble The grace begotten in the hearts of the godly is incorruptible and so it is in divers respects 1. In respect of the matter of them For this grace consists of innocency and inâ—â—râ—uption so meeknesse is called incorruption 1 Pet. 3.3 2. In respect of the Author of it it proceeds from the incorruptible God 3. In respect of the continuance of it it never dieth 4. In respect of the end it tends to it is that faire fruit that will grow up to eternall life This may serve for consolation and instruction for consolation many wayes 1. This shewes that every godly person is an excellent one they are immortall creatures they have divinâ— sparkles in them How dare wicked men despise them when God hath thus honoured them His God King Crowne Inheritance gifts are all immortall 2. They may conceive comfortable hope that God will bee carefull to preserve and blesse his owne worke Gods blessing shall be upon thy seed and his Spirit will refresh thy buddes For upon all the glory must be a defence 3. It may comfort thee against death when thy corruption hath put on this incorruption of true grace thou being made thereby immortall thou maist triumph over death as 1 Cor. 15.54 Art thou an immortall one take heed of discontentment This was the first sâ—one even the devills sinne This may comfort thee in thy perseverance to the end the seed is immortall and therefore thou shalt never fall away Therefore hath God given thee his Spirit within thee to tend these little graces yea the Angels of God performe their service no doubt to the spirits of the godly That thou canst not fall from grace these Scriptures may establish thee 1 Ioh. 5.9 Mat. 12.20 Esay 65.22 23. Ier. 23.4 1 Cor. 1.8 9. 1 Pet. 1.5 2 Tim. 1.12 Ioh. 13.1 Ier. 32.40 41. Heb. 12.3 7.37 For instruction and so it may teach both godly men and wicked men Godly men should the more enforce their affections to the love of the Lord Iesus Christ in incorruption Eph. 6.24 and be carefull to avoid all the inticements of sinne and Sathan by which their hearts might be corrupted they should walke in the spirit Rom. 8.1 And keepe themselves from all filthinesse both of flesh and spirit desiring to know no other happinesse then Christ and him crucified And wicked men should take notice of it that corruption cannot inherit incorruption and unlesse they repent of their sinnes and set their hearts upon the word of Christ they can never be made immortall Hitherto of the property of the seed the instruments of the generation of it follow viz. the word of God which is fâ—rther praised 1. For the Author of it 2. For the vigor and effiacie of it it liveth 3. For the continuance of it it liveth for ever By the word of God Before I enter upon the particular observations of it we may observe the effectualnesse of the Apostles speech concerning the word Hee doth not mention it but with a lively praise of it and that hee doth not casually doe but with a great deale of reason For it is exceeding needfull to have the praises of the word often and lively exprest For it may be a means to heale that contempt of the Word that usually raignes in the most Besides the praise of it may lift up our hearts to consider the greatnesse of Gods mercy in bestowing his word upon us The word he gave to Iacob was a greater gift then he bestowed upon all the world besides And the praises of the word doe also raise up in the godly
them they should not be saved without their teachers 2. That not all preaching hath this effect but it must be good preaching or preaching of the gospell or publishing of the glad tidings in and through Jesus Christ the word may signifie to preach happily or to preach well or to preach glad tidings or the gospell It is certaine it is a great happinesse to a people when they get faithfull teachers and it is true that not all preaching but preaching well is that which must make us abide for ever but I take it in the usuall sense It is the preaching of the gospell that is thus glorious in effect For the law is the ministration of death 2 Cor. 3. and this should both teach Ministers to studie to preach the gospell which to do requires exceeding great labour and judgement and besides the people should set their hearts upon the comforts propounded to them in the ministry of the word and open their hearts wide to receive them with all joy and much assurance yea when they feele the sweetnesse of the gospell they should glorifie God and receive their teachers as the Angells of God as the allusion of the word imports 3. That the word must be considered as it is propounded to them to you saith the Apostle and this may be restrained either to the scriptures as they were first preached by the Apostles themselves men inspired of God or in generall it may be extended to the faithfull Ministers that are over the godly in any place It is true that there is great difference betweene the preaching of the Apostles and our preaching and the people are not bound to respect our preaching now as theirs then because the Apostles could not erre and were immediately inspired with the Holy Ghost but yet when that we preach we demonstrate to the consciences of our hearers to be the very word of God and doctrine of the Prophets and Apostles we ought to be received Sure it is that though wee give the scriptures never so faire tâ—â—rmes if we love not the preaching of the word we cannot live for ever and there is a secret deceit in mens hearts they thinke they must honor Gods word but they are not bound to thinke any thing highly of their Ministers preaching especially if they have any quarrell or grudge against their Minister But let all men well consider when the Apostle here saith this is the word which is preached unto you if the word which is preached to you be not regarded you cannot stand in the day of Christ. Againe others thinke if wee had such preaching as was in the daies of Christ and the Apostles or as others have in other places we could then do that is required of us still marke the words it is the word preached to you you must rely upon If therefore the Preacher prove what he saith in the word of God this text will rise up in judgement against thee if thou obey noâ— Or if for want of life and power in application in thy teacher thy soule do not prosper then why livest thou in places where thou canst not stoope â—â— this to say this is the word which is preached to me Why are not men 〈◊〉 â—â—â—â—full to provide a place where their soules may live well as where 〈◊〉 â—â—â—ies may live well I meane this of such as live in a free estate 4. Lastly this to you notes that the word is never powerfull but when we â—â—ply it to our selves and receive it as spoken to us in particular in all things 〈…〉 when we can say this word was preached to me then will th◠〈◊〉 worke FINIS A COMMENTARY OR SERMONS VPON THE SECOND CHAPTER OF the first Epistle of Saint PETER VVHEREIN METHOD SENSE DOCTRINE AND USE IS WITH great variety of matter profitably handled and sundry heads of Divinity largely discussed BY NICHOLAS BYFIELD late Preacher of God's Word at ISLEVVORTH in MIDDLESEX London Printed for George Latham MDCXXXVI TO THE HONOVRABLE KNIGHT SIR HORATIO VERE Generall of the English Forces in the Low-Countries and to his most worthy Lady the Lady MARY VERE all happinesse that a poore widow may in their behalfe pray for at the Throne of Grace My much honoured Lord and Lady AS that speciall duty which I my selfe owe to you both so that purpose which my dear husband had while he lived of dedicating to you this Commentary of his upon S. Peters Epistle bindeth mee who am left his sole Executrix to see his VVill every way performed to set out this first of his workes published since his death under your Honourable Names It pleased you to take into your Family a childe of his body be further pleased I pray you to take into your Patronage this childe of his soule which as an Orphane yea as a Posthumus in all humility is presented unto you You manifested more then ordinary kindnesse to my husband while he lived wee and ours have oft tasted of the sweetnesse of your bounty so that I should deserve to be accounted most ingratefull if I should burie so many favours in oblivion or neglect to provoke others to love and good workes by proposall of your example Accept I beseech you this poore acknowledgement of thanks which is most due first to that primary Fountain of all goodnesse Almighty God for keeping your Lordship safe in your late imployment in the Palatinate and for freeing your Ladiship from those fears whereunto you could not but be subject by reason of his long absence and for giving you both a mutuall and comfortable fruition one of another And next to your selves for all those kindnesses which while my husband lived you did to him and his and since his death you continue to doe to such as he hath left behinde him Now the good God continue his blessed protection over you both and take all that belong unto you under the wings of his fatherly Providence And so I rest with the renewall of my sute that you would cast your eyes upon this VVork of him who much honoured you in his life time and is after his decease offred to you by Your humble Oratrix ELIZABETH BYFIELD To the Christian Reader MAny and great are the meanes which the Lord hath been pleased since this latter Spring of the Gospell begun above an hundred yeares agoe to afford unto his Church for opening of the mysteries of the Gospell Never since the Apostles times were the Scriptures more truly interpreted more fully expounded more distinctly divided or more powerfully pressed then in our Times The number of those who have taken good pain in this kinde is not small Wee may well put into the Catalogue of them the Author of this Commentary upon the second Chapter of the first Epistle of S. Peter Master Nicholas Byfield by name who continued for the space of twenty yeeres to take more then ordinary paines in the work of the Lord. He had a singular gift in diving into the depth
sweeten the word to his people as God doth shew his graciousnesse in the word Thirdly that where there is a true taste of the sweetnesse of the word there the soule growes in grace Fourthly it is but a taste of the sweetnesse of God which can bee bad in this life Fiftly many live in the church and yet never taste of the sweetnesse of God and his word Sixtly it is a singular shame for such as have felt the sweetnesse of the word to faile in their desire after it For the first Where the Lord is praised for graciousnesse by the word used in the originall here it is to occasion in us the admiration of the goodnesse of Gods nature For in this one word are many distinct praises imported As First that he is free and doth what he doth freely without respect of merit or desert in men and this is one thing which if we find should much incite us to regard what hee saith or requireth of us By this Argument are men called upon Isaiah 55.1.2 3. Secondly that he is kind to his very enemies For so the word is applied Luke 6.35 and questionlesse it should bee a great thing to perswade with a man when he comes to the word to regard it with much affection if he know that God thereby will doe good to his very enemies and that in that ordinance God is wont to shew the mirror of his mercy in revealing his love and communicating the blessings of his Gospell to such as come into his presence with hatred of their owne waies Thirdly that he is courteous and in a speciall maner kind to and fond over his owne people with incomprehensible indulgence the word is rendred Courteous Eph. 4.32 And all ages must wonder at this kindnesse of God in Jesus Christ Eph. 2.7 And thus hee delivereth his servants from their feares Psal. 34.3 or 4. Fourthly that he is bountifully and liberall and giveth plentifully so the word is used and given to God Rom. 1.5 Fiftly thâ—â— hee is gentle and easie to bee intreated or prevailed withall Hence that his yoke is said to be easie Matth. 11.30 where this word is transtated 〈◊〉 〈◊〉 hereof 〈◊〉 the word rendred gentlenesse Gal. 5. â—2 and thus he is said to be marvelous kind in hearing praier Psal. 31.21 22. and 34.4 6 â—5 Sixtly that he 〈◊〉 not upon respect of persons and thus he regards the poore Psal. 68.10 and will not disdaine to teach sinners his way Psal. 25.8 Seventhly that he is sweet that is wonderfull comfortable pleasing and filling with delight Eighthly there is one specialty of Gods goodnesse to which this word is applied and that is the accepting of the Gentiles to favour when the Jewes were cut off Rom. 11. Vse The use of this point is various For First It should kindle in us admiration All ages should gaze and wonder at such matchlesse good nature and kindnesse in God Ephes. 2.7 Secondly it should break our hearts with sorrow and repentance for our sinnes to thinke of it that wee offend a God so kind so good so bountifull Rom. 2.4 Hose 3.5 Thirdly it should perswade with men that never felt this to taste and see how good God is Psalme 34. Question What must we doe if we could or might taste of this sweetnesse of Gods nature Answer The Prophet David tels us of two things Psalme 34. First thou must pray unto him and make him thy refuge in all distresse Secondly and thou must put thy trust in him and then certainly thy face shall be lightned and thou shalt not be ashamed and I may adde two things more First Thou must love his Word waiting upon him in his Sanctuary Secondly and yeeld thy selfe over to bee his servant and thou canst not faile to find this goodnesse of the Lord. Fourthly it should inflame affection in the godly they should fall in love with God Oh love the Lord all ye his Saints Psal. 31.19 21 33. VVhat can more draw affection then sweetnesse of nature Fiftly it should perswade all Gods servants to live by faith and not through unbeleefe in the time of affliction or temptation to dishonour God VVhy saist thou thy way is past over of God Or why saist thou the Lord hath forgotten or will not forgive Esay 40.27 49.15 16. Exod. 34.6 7. Sixtly it should kindle in us a vehement desire to imitate so sacred a nature and continually to strive to bee like the patterne in God for curtesie Eph. 4.32 kindnesse 2 Cor. 6.6 and all loving behaviour Colos. 2.12 1 Cor. 13.4 and easie to bee intreated Iam. 3.17 and love to our enemies Luke 6.35 VVe should be followers of God Ephes. 5.1 wee should beare his image especially herein Col. 3.10 Seventhly How should our hearts be satisfied as with Manna when we feele this sweetnesse of God to us in particular either in the word or prayer or in his workes wee should even bee sicke of love our sleepe should bee pleasant to us and our hearts filled with gladnesse VVhat greater felicity can there be then that such a God should love us Psal. 63.6 Ierem 31.26 Caâ—â—ic 2.5 or 6. Eighthly we should be carefull when we have felt this sweetnesse of the Lord to preserve our selves in this communion with God and abide in his goodnesse as the Apostle useth the Phrase Rom. 11.20 Lastly it should much affect with sorrow and shame all impenitent sinners and that in two respects First because they have lost their time and lived without the sense of this sweetnesse in God the Apostle Tit. 3.5 useth this Phrase The bountifulnesse of God appeared The word shined as the Sâ—nâ—e doth in the rising which imports that the world was nothing but darknesse till men found by experience the goodnesse of God Secondly because they have so long offended a nature of such infinite goodnesse this will prove a grievous aggravation of their sinne and misery For such a goodness so provoked will turne into extreme fury Mercy abused will be turned into unspeakable fierceness of indignation as appeares Deut. 29.19,20 and Rom. 2.4 5. The second Doctrine is That God doth gratiously sweeten his Word to his people or God doth shew his graciousness especially in his word Hence it is that Gods servants have acknowledged the word to be sweeter then hony and the hony combe Psal. 19.10 and 119.103 and the holy Ghost compareth it to feasts yea royall feasts Esay 25.6 Prov. 9.4 Luk. 14.17 and the Apostle acknowledgeth a savour of life unto life in the word 2 Cor. 2.14 The consideration whereof should teach us divers duties First to labour to finde the word so unto us to seeke this sweetness in the word and to that end wee must mingle it with faith else there will be no more taste in it then in the white of an egge and besides we must come to it in the tediousness of our owne vileness For we are never fitter to taste of Gods grace
them they shal never hunger Ioh. 6. yea he wil be life to them the life of their present lives and eternall life they shall live for ever Iohn 5.40 Thus of the first things required in Christians The second is They must be lively stones Verse 5. Ye also as lively stones bee made a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable to God by Iosus Christ. As lively stones IT is not unusuall in Scripture to compare men to stones and so both wicked men and godly men Wicked men are likened to stones first for their insensiblenesse and so the heart of Nabal was like a stone Secondly for their silent amazement when iniquity shall stop their mouth thus they were still as a stone Exod. 15.16 Thirdly for their sinking downe under Gods judgements so the Egyptians sunk into the Sea like a stone Ex. 15.6 And thus the wicked sinke into hell like a stone But chiefly in the first sense for hardnesse of heart their hearts by nature are like a stone And in the comparison of a building if they be in the Church they are like the stones of the house that had the leprosie or like Jerusalem when it was made a heap of stone Godly men are like stones too they are like the stones of Bethel that were anointed God is the God of Bethel and the godly are as those annointed pillars consecrated to God and qualified with the gifts of the holy Ghost They are like the Onyx stones given by the Princes and set on the brest of the High-Priest in the Ephod The High-Priest is Christ. The Onyx stones are Christians The Princes of the Congregation are the Ministers that consecrate the soules of men which they have converted to Christ who weares them on his brest and hath them alwaies in his heart and eye They are like to the rich stones of a Crowne lifted up Zach. 9.16 They are like the stone with the Booke bound to it Ier. 51.63 They are never without of the Word God But in this place they are likened to the stones of the Tâ—mple which in the Letter are described 1 Kings 6.7 36. and 7.9 10. and in the Allegorie Esay 54.11 12 13. Sure it is that the stones of this spirituall Temple are the plaâ—e of Saphires as is said in Iob in another sense 28.6 Now the godly are likened to stones in divers respects First they are like stones to grave upon and so they are like those stones which must have the Law graved upon set up in mount Ebal Deut. 27.2 3 4. What is the mount but the world and what is Eâ—â—l but vanity or sorrow and what are those graved stones but the godly vvith the Lavv of God vvritten in their hearts the light vvhereof shineth on the hill of the vanity of this vvorld and 〈◊〉 in the midst of all the soâ—rovves of this vvorld Secondlyâ— they are likestones for strength and unmovednesse in all the stormes of life The raine pierceth not the stones nor doe afflictions batter the hearts of Gods servants strength is attributed to stones in that speech of Iob. 6.12 Thirdly They are like stones for continuance and durablenesse they will last for ever so will their persons and so ought the affections of their hearts Lastly they are like stones for a building and that in two respects First if you consider the manner of their calling into the Church they are digged out of the quarry of mankinde as stones digged out of the earth being in themselves by nature but stones of darknesse such as might never have seene the light Secondly if you consider their union with Christ and Christians in one body they are like the stone of the house compact in themselves and upon the foundation Vse The use may bee briefly First for information Here is come to passe that saying that is written God is able of stones to raise up children unto Abraham Secondly let all the servants of God take pleasure in the stones of this spirituall Sion Psalm 102 15. and let us all learne to bee like stones in the former senses for the receiving the impression of the law and for constancy and durablenesse and for care to keepe our communion with Christ and Christians Lastly woe to the multitudes of wicked men whom God neglects with that heavy curse so as a stone is not taken of them to make a stone for the building Ierem. 50.26 Thus they are stones It is added they must bee lively stones to signifie wherein they must not be like unto stones they must not be dull and insensible they must be lively and cheerefull and that for divers reasons First Because the second Adam is a quickning spirit and they dishonor the workmanship of Christ if they be not lively 1 Cor. 15. Secondly Because one end of the offring up of Christ was that their consciences might be purged from dead workes Heb. 9.14 Thirdly they are therefore condemned according to men in the flesh that they might live according to God in the Spirit 1 Pet. 4.6 Fourthly Because we have beene alive to sinne and it is a shame to expresse lesse life in the service of God then wee have done in the service of sinne Fiftly Because we have lively meanes we are fed with living bread Ioh. 6. and we live by the power of God 2 Cor. 13.4 and we have the Spirit of Christ in us which is the fountaine of life and hath springs of joy in him Rom. 8.9 Ioh. 6. and the Word of God is lively and mighty in operation Heb. 4.12 and Christ himselfe lives in us Gal. 2.20 Sixtly because we professe our selves to be consecrate to God as living sacrifices Rom. 12.1 Seventhly because we have such excellent priviledges wee partake of the divine Nature and God is a living God and we have precious promises 2 Pet. 1.4 and we have plentifull adoption in Christ and we have a hope of a most glorious inheritance which should alway put life into us â— Pet. 1.3 4. and wee have a secure estate in the meane time For to live is Christ and to die is gaine and whether we live or die we are Christs Rom. 14.8 Phil. 1.21 Vse The use should be therefore for instruction We should stirre up our sâ—lves and strive after this livelinesse and that for the two reasons imported in this text to omit the rest For without a ready heart wee shall make no riddance in matter of sanctification and holy life and besides wee shall extract but a small deale of influence from Christ. For it is here required that we should be lively when we come unto him Now this livelinesse we should shew First by contentation in our estate Secondly by patience and cheerefulnesse in afflictions Rom. 5.2 3. Thirdly in the performance of holy duties with power and life Thus we should be lively in praier such as will bestirre themselves and take no deniall as Philip. 4.5 6. Quest. Now if
For if in all these senses it be a marvellous light then First we should be marvellously affected with it and strive to be exceeding thankfull for it How have wee deserved to be cast againe into darknesse for our extream unthankfulnesse How have we given God cause to take away the Candlesticke from us Let us therefore strive after thankfulnesse and admiration and if the Lord doe worke it in us let us take heed wee lose not our first love Secondly we should arme our selves for the defence of the light we should preserve it as a singular treasure both in our hearts and in our Churches wee should with the more resolution resist the works of darknesse standing alwaies upon our guard Rom. 13.12 Thirdly we should strive after all the degrees of the assurance of faith Fourthly we should strive to make our light shine the more excellently both for the measure of good workes Malac. 5.16 and for the strict and precise respect of the exact doing of good duties Now we have the light so cleerly shining wee may doe every thing more exactly than if it were darke Ephes. 5.15 Our gifts must not be hid The light must not be put under a bushell Matth. 5.15 Phil. 2.15 Wee should now avoid not onely greater faults and falls but lesser stumblings 1 Ioh. 2.10 11. We should do all things to the life and power of them and shew discretion aswell as knowledge This doctrine also doth imply the grievous misery of wicked men for if it bee marvellous light into which the godly are called there is a marvellous darknesse in which wicked men live The whole creation of God had beene but a confused heape if God had not set in it the light of the Sunne such a confused Chaos is the world of men if the Gospel shine not into their hearts Finally this should much comfort the godly they are called into marvellous light in all the senses before named which should much enflame their hearts and they should rebuke their owne hearts for not valuing so rich treasure We may from hence take occasion to note how little wee should trust to the judgement of flesh and blood in valuing spirituall things when the very godly themselves doe not so much esteeme of them as they should Whatsoever we thinke yet in Gods account the light of the Gospel the light of faith and knowledge the light of Gods countenance c. is marvellous light But if the light of the godly be marvellous in this world what shall it be in the world to come when God and the Lambe shall be their immediate light Here God lights us by the meanes there God himselfe will bee our everlasting light Here our light may bee darkened with clouds of affliction and temptation there shall be an eternall light without all darknesse Here wee have no light but what is infused into us there we shall our selves shine as the Sunne in the firmament Hitherto of the description in Tropicall termes Now it followes in plaine words VERS 10. Which in times past were not a people yet are now the people of God which in times past were not under mercy but now have obtained mercy THe Apostle takes the words of this verse out of the Prophet Hosea chap. 1.11 where the Lord promiseth that the number of the children of Israel shall be as the sand of the sea and in the place where was it said unto them Ye are not my people it shall be said unto them Ye are my people Now the Apostle applies that sentence to the people to whom he wrote shewing that it was accomplished in them Quest. The question is of whom the Prophet and Apostle spake Ans. Some say of the Israelites in the letter both because the same chapter shewes that they were cast off and called Loammi not Gods people as also because the Apostle is thought to write onely to the Jewes But the Apostle Paul Ro. 9.24 25 26. apparently expounds it of the Gentiles chiefly and therefore wee must rest in his sense which by the way shewes that this Epistle was written to the Elect amongst the Gentiles as they were strangers and pilgrims in the world and not to the provinciall Jewes onely The Apostle then to the singular comfort of Christians in those times shewes that now were the Prophesies accomplished concerning the calling of the Gentiles which was before a great mystery hidden from ages and generations Col. 1.26 admired by Angels Eph. 3.10 1 Pet. 1.12 Before I open the words of this verse in particular some use would be made of this great worke of calling the Gentiles and so from the consideration of their estate both before and after calling And first for the meditation of the estate of the world or the Nations of the world before Christ preached unto them note First the horrible infectiousnesse of sinne whole worlds of people are poysoned with it Secondly the dreadfull horrour of Gods Justice against sinne which as we may see plainly in the sufferings of Christ so also very lively in the desertion and forsaking of the Gentiles so many millions of men perishing without pardon or pity and therefore it was never safe to follow a multitude in evill nor to pleade the practice of fathers or forefathers with such like And for the meditation of their calling againe in Christ by the Gospel wee may gather matter First of information and so first that God is not tied to any place If Israel after the flesh will not serve him hee will raise up children unto Abraham from among the Gentiles Mat. 21.43 Secondly that the Church of Christ is now Catholicke of all Nations and therefore Christs Kingdome is the largest Kingdome in the world and the glory of it must not be restrained to Rome or any one place Secondly of consolation for here we may observe First the infallibility of Gods promises these promises concerne the calling of the Gentiles as being dead and were most unlikely and yet wee see them fulfilled which should teach us to trust upon God Secondly the wisdome and power of God working light out of darknesse The rebellion of the Jewes is so farre from laying Sion waste or dissolving Religion that it is an occasion of a greater worke of God among the Gentiles yea when profanenesse seemes to over-grow all and the whole world seemes to live in wickednesse yet wee know not what times may come for the glory of Religion among Jewes and Gentiles Thirdly Gods wonderfull love to his Elect hee will gather them from all the foure windes of heaven Though they be few in number in comparison and live dispersed in every Country yet God the great Husbandman will not want meanes to fetch them home into his garner A husbandman that had all his field growne over with weeds save here and there one graine of corne on a land would never be at the paines of gathering and separating yet God will Fourthly the great encouragement that
but with great difference for 1 The godly man may be intangled with evill desires but the wicked man is more For he burnes in lust yeelds himselfe over to his hearts lusts Hee is given up to his lusts he takes care for the lusts of the flesh to fulfill them He serves his lusts c. Rom. 13.13 and 1.24 Tit. 3.3 Ephes. 2.3 2 The godly man if he be overcome of his lusts for a time yet he humbleth himselfe and judgeth himselfe for them and grieves for them whereas the wicked boasteth himselfe of his hearts lusts and placeth his contentment in them Psal. 10.3 3 The godly man if he be yet overcome he will breake off his iniquity by repentance whereas the wicked in his lusts is like the divell Hee is incorrigible no ill successe or judgement or reproofe can breake off his desire of transgression yea his lusts are called The lusts of his father the divell Ioh. 8.44 Thirdly all godly Christians should learne from hence to be seriously bent to preserve themselves in the purity of Christian Religion and to keepe their hearts from these soule annoiances Quest. But what should we do to be preserved from lusts Answ. First thou must avoid the occasions of lusts such as are 1 Evill company and therein evill example and evill counsell Psal. 1.1 2 Idlenesse and solitarinesse 3 Excessive desire after and delight in riches 1 Tim. 6.9 4 Ignorance 1 Pet. 1.14 5 Intemperance drunkennesse and fulnesse of bread and deliciousnesse of fare and apparell 6 Hardnesse of heart Eph. 4.17 18. Secondly we must walke in the Spirit cherishing all good motions and pure imaginations yeelding our hearts over to the government of Gods Spirit doing all duties with the powers of our soule Gal. 1.16 Thirdly wee must crucifie them if they arise among our selves with the same mind was in Christ and resolve to suffer in the flesh by the sound practise of mortification Fourthly we must strive after contentation 1 Tim. 6. Fifthly we must get knowledge for as ignorance brings them in so knowledge fils the heart and dares them out Thus of the manner of avoiding them The motives follow and the first of them is Yee are strangers and pilgrims A stranger is hee that lives in a place that is not his owne Country or Kingdome or Nation whither by right he belongs so Abraham was a stranger Gen. 21.23 and the Israelites in Egypt Exod. 2.12 Now a pilgrim is he that resteth not in a place but travelleth onward from place to place Godly men are said to be strangers and not strangers in divers respects It is said they are not strangers in respect of freedome to the City of God and the Common-wealth of Israel Ephes. 2.29 They are strangers in respect of their absence from the heavenly Canaan which is their owne home to which they were borne by regeneration In this world then all the godly are but strangers and pilgrims which may serve First for reproofe even of divers godly men and that in divers respects 1 For their too much minding of earthly things Why do our hearts carry us away after the world considering it is but an Inne to be in for a little time 2 For their meddling with other folkes businesse A stranger onely thinkes of his owne affaires and doth not interpose himselfe in the affaires of others so should we study to be quiet and meddle with our owne businesses 3 For discouragement of heart under the sense of our owne weaknesses and wearinesse in spirituall things we must expect in such travell much weaknesse and wearinesse 4 For impatience either under the crosses of life cast on us by God whereas strangers arme themselves to beare all weathers or under the scornes and contempt of the world whereas we should looke for it that the world should gaze at us and deride us as usually men doe at strangers Nor should Christians be at leasure to stay their journey by seeking revenge for their wrongs or be troubled if they cannot get preferment in the world Secondly for instruction It should wholly impose upon us the care of carrying our selves like strangers and pilgrims 1 By having our conversation without covetousnesse 2 By our language speaking alwayes as may become the people of God and heires of heaven that the men of this world may perceive by our speech that we are not of this world 3 By our circumspection and desire to live without offence as a stranger is very heedfull of his wayes in all places where he comes 4 By our daily enquiring after the particular way to heaven 5 By our thankfulnesse for the favours we finde while we are in the world seeing it is a place we are not to looke for much in 6 By our apparell If â—â—rangers be knowne by their garments then is it a great fault for Christians to be found in the fashions of this world 7 By our delight in good company we should be glad of any that would goe with us to heaven 8 By our affection homeward our mindes should still be in heaven Nor should godly men be overmuch troubled that they are strangers here in this world and pilgrims in the condition of travellers for First they are not strangers in the Common-wealth of Israel and in the Kingdome of Christ though at the same time they are strangers in respect of their condition in this world Secondly they are well provided for at their Innes God provides their resting places and no good thing will hee with-hold from them That God which commands men to regard strangers and shew them mercy will himselfe much more be carefull for his strangers Thirdly their pilgrimage will not be long Fourthly they have good company all the godly travell their way Fifthly God hath appointed them guides yea Christ himselfe will bee their way Sixthly by prayers they may send home continually Seventhly it should much comfort them to thinke what a glorious condition they shall be in when they come home in the new Jerusalem Thus of the first reason Secondly the lusts must be avoided because they are fleshly Fleshly These lusts are fleshly in divers respects First because they please after the flesh which is the corrupt nature of man they hold no delight or shew of profit but to the flesh they are exceeding noisome and grievous and foolish to the Spirit Secondly because they raigne onely in fleshly persons they be the lusts of Gentiles and such as are strangers from the life of God Godly men complaine of them as an extreame misery Rom. 7.1 Pet. 4.3 Thirdly because they arise most from the body which is but a servant to the soule and it is an extreame unmanlinesse for the soule to be at the command of her servant the body which concludes against the lusts of uncleannesse riotousnesse drunkennesse vanity of apparell c. Fourthly because they proceed from the old man or corruption of nature or the flesh considered as the enemy to
and immortall created of God and united to the body and indued with the admirable faculties of vegetation sense and reason to this end principally that God might be of man truly acknowledged and duly worshipped Every branch of this description containes an excellent commendation of the soule and should much affect us with admiration of Gods workmanship and his love to us in making us such excellent creatures and withall it should breed in us the care which the Apostle here cals for of avoiding all things that might defile our precious soules The soule is the abridgement of the invisible world as the body is the abridgement of the visible world man is rightly said to be a little world God made man last and in man made an Epitome of all the former workes For all things meet in man who consists of a substance partly corporeall and partly spirituall For all things which God created besides man are either such creatures as are discerned by sense being bodily or such creatures as are removed from sense being spirituall as the Angels Now I say man may resemble both sorts of creatures the visible in his body and the invisible in his soule Now the former description of the soule of man doth commend the soule for seven things First that it is a substance Secondly that it is incorporeall Thirdly that it is immortall and cannot die Fourthly that it is created of God immediately Fifthly that it is joyned to the body after a wonderfull manner Sixthly that it hath these excellent faculties Seventhly that hereby man hath honour to know God and his workes which all other creatures in this visible world want The first thing then to be enquired after is what the soule is in respect of the being of it And this I must answer first by removing from the consideration of it what it is not First the soule is not the harmony or right temper of the harmonies of the body as Galen that great Physician is said to affirme which appeares evidently by these reasons 1 That then every body in which the harmonies or foure elements are tempered should have a soule in it and so stones should have soules yea such as man hath indued with reason c. And therefore simply the soule cannot be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or temperature of the elements or humors 2 It is apparent that the soule governes the excesses which arise from the humours of the body as a man that by temper is apt to be angry or heated yet hath something within him which bridles this anger notwithstanding the heat of his body 3 If the soule were nothing else but the temperament of the humors then it were but a meere accident in that it can bee present or absent as the corruption of the body but wee see that cannot bee For remove the soule from the body and it ceaseth to be a living body 4 By Scripture it is evident that when the body was formed the soule as a thing distinct from it was infused into it by God himselfe Gen. 2.7 Secondly the soule is not a power force or facultie infused into the body by which it is able to live or move or worke For then removing the body from it it cannot subsist whereas wee shall prove afterwards that the soule will subsist without the body and therefore cannot be an accident in the body or a power onely of the body Besides the soule is the subject of vertues and vices of sciences and arts Now no accident can be so Thirdly the soule is not the life of man that is apparent in Scripture when a difference is put betweene the soule and life as what soule shall be blessed in life So 2 Sam. 11.11 By thy life and the life of thy soule The soule then is a substance of it selfe put within us by God distinct from the body this may be evidently proved First God after he had made the body is said to breath into it the breath of life to note that his soule was a substance distinct of it selfe Secondly because it can subsist without the body as is apparent in the soule of Abraham Lazarus and Dives Luk. 16. And of the soule of the theefe on the crosse it is said This day thou shalt be with mee in Paradise Thirdly God is said to have formed the Spirit in the midst of man so it is a substance of it selfe Note he saith in him not of him Fourthly those words of David and Christ prove it Into thy hands I commit my spirit the body being committed to the earth there remained a substance delivered to God Fifthly that place of Ecclesiast Chap. 12. is most plaine The body returnes to dust and the Spirit to God that gave it therefore there is in man a Spirit which returnes to God Sixtly Paul desires to be desolved and to bee with Christ so there was a substance which should enjoy the presence of Christ Phil. 1.23 The second thing to be proved is that the soule is incorporeall It is joyned to the body but it is no body it informeth the matter of man which is his body but it is without matter it selfe it is immateriall it is wholly a spirituall substance It is not a bodily substance no not a most subtile or pure body but altogether incorporeall This is a high doctrine and shewes the soule to be an admirable kind of sustance Now that the soule is void of matter and is no bodily substance may be plainly proved though not easily explicated First it is expresly said to be a Spirit now spirits are not flesh and bones or any like bodily substance Psal. 31.6 Eccles. 12.7 and Zach. 12.1 It is reckoned one of the wonders of Gods creation that he made in man a spirit Secondly the soule is after the Image of God and hath imprinted upon it the similitude of the goodnesse wisdome and holinesse of God Now it were not like God if it were a body nor were it capeable of such habits which can be stamped upon meere naturall or bodily things Thirdly the soule performeth those actions which depend not upon the body and are done without bodily instruments for it understandeth and willeth Fourthly if the soule were a body then it must be corpus animatum or inanimatum but to say it is without life is sense-lesse because it enlives and animates the body and to say it is animatum enlived it selfe it must then be so by some other body All which the same questions might be asked and so run into an infinite The third thing is that the soule is invisible This shewes the transcendencie of the nature of it and experience in all men proves this for who ever saw a soule Obj. The soule of Dives in hell saw the soule of Abraham and Lazarus and Iohn saw the soules of those that suffered for the testimony of Jesus Revel 20.4 Sol. These soules were seene by the eyes of understanding not
this is the divels speciall sinne to bee an accuser of the brethren and from thence hath his name in other languages And wilt thou make a devill of thy selfe or discover such a divellish property in this nature Fourthly if they consider the effect of this sin of reproaching slandering the godly either to the godly or to themselves First to the godly what mischiefe do they Evill words are compared to swords and razors It is a kind of murther it is as hatefull as if they did cut or pierce their bodies and besides to what grievous contempts and indignities many times doest thou bring them by thy lies and slanders Secondly to thy seâ—f consider what thou bringst by speaking evil of the godly 1. Though thou doe it never so secretly behind their backes yet it is over-heard and will come out how wouldest thou be ashamed if hee of whom thou speakest stood behind thee when thou didst slander him O man consider though the godly man never heare thee yet God doth heare it and all thou sayest thou must beare thy shame for it 2. Observe what interpretation God makes of it he cals this sin blasphemy for so the word is in the originall Col. 3.8 to note thereby that hee is vexed at this sinne of vilifying his people as if it were the reproaching of himselfe 3. Consider what a shame it will be to thee when God shall cleare the innocency of his servants how wilt thou be confounded when they are justified 4. Consider what hurt it doth thy self and others it is a great means to set you further off from the Kingdome of God and to harden your hearts against the cares of your owne reformation and salvation Evill words corrupt good manners Thou losest so much even of naturall honesty as thou admittest of evill in thy tongue 5. Consider the punishment from the Lord. This is a sinne that God hath grievously threatned as these places shew Psal. 50.20 and 109.29 Esay 51. 18. Psal. 31.18 Esay 41.11 12.1 Pet. 4.4 5. And as it is evill to speak evill of those that are godly as it appears by these reasons so it is monstrous to be guilty of speaking evill in any of the cases following as 1. To speak evill of the absent that cannot defend themselves 2. To speak evill of such as God hath humbled and afflicted and doe judge themselves for their sinnes 3. To speak evill of such as have been friendly to us and shewed their loving respect of us and done us good 4. To speak evill of our superiours as godly Magistrates good Ministers 5. To speak evill of such as are neerly linked unto us as of our parents and so it is monstrous uncomely when wives speak evill of their husbands and contrariwise 6. To speak evill of any simply for godliness sake 7. To speak evill of others and yet be guilty of the same offences themselves 8. And so it is monstrous when men speak evill of such behinde their backs to whom they speak fair before their faces this hooding of hatred and cursing with lying lips is abominable So then this doctrine against evill-speaking doth in a speciall manner light upon such persons as are guilty of any of those waies of evil-speaking And thus of the uses that concerne wicked men Secondly godly men bee also instructed from hence For since this doctrine tells them that it hath been the lot of godly men in all ages to bee evill spoken of in all places where they live they should thereby bee made carefull to order themselves aright in bearing reproaches in a right manner as resolved to prepare for the triall of this affliction if they be not scourged with it for as the divell when he gave over to tempt Christ is said to cease but for a season so if wicked men hold their tongues we must not think they will be quiet alwaies for till God turn their hearts they are apt to speak evill Now that a godly man may be rightly ordered in respect of reproaches hee must look to three things First he must be sure he be free from this evill himselfe that hee help not the wicked against the righteous and by his owne intemperance raise evill fames by reason of which Religion is evill-spoken of for railing cursing slandering censuring and the like will make the very godly look like wicked ones yea like the divell himselfe Shall it be accounted a Paganish offence and shall a godly Christian bee guilty of it Especially such Christians should be extremely abased for their evill natures that raise evill reports of other Christians in cases where wicked men themselves are silent Secondly that he carry himselfe in a holy manner when he is reproached and so he must remember two things 1. That hee render not reviling for reviling but if he find himselfe stirred with David to go to God and betake himself to praier Psal. 109.4.1 Pet. 3.9 2. That he strive to confute them by reall apologies and so he doth if hee endeavour to put them to silence by his good works and a carefull course of conversation Thirdly because the godliest men may have their passions and may bee stirred up with such indignations as appeares Ier. 8.18 21 he must labour to sense his owne heart with store of arguments that may make him patient comfortable under this crosse and thus it should comfort him to consider 1. That no reproaches can make him vile in God's sight how vile soever he seem to bee unto men yet in God's eyes he is honourable Esay 43.4 2. That thou art but as an evill doer not an evill doer It is not miserable To be as an evill doer but it is miserable To be an evill doer 2. Cor. 6.8 9. 3. This is not to resist unto bloud Heb. 12.3 This is a farre lesse crosse than hath been laid upon many of the best servants of God they have lost their lives in the defence of pure Religion 4. That howsoever it go with thee in this life yet in the Day of Jesus Christ thy innocencie shall bee cleared and thy faith and sincerity shall bee found unto praise and honour and glorie thou shalt have aboundant praise in that Day 1. Pet. 1.7 Thus of the use that concernes either wicked men or godly men There is yet a use that concerns all men and that is To take heed oâ— receiving evill reports against the godly for seeing it is so usuall for ill-minded men to devise and divulge evill reports of them all men should be wary and take heed of receiving the evill speeches that are bruited or spoken of any in the businesse of godlinesse The receiving of false reports is forbidden in Scripture as well as the devising or divulging of them Exod. 23.1 And it is made a signe of a wicked disposition To give heed to false lips and that man is himselfe a lyar that harkneth to a naughty tongue Pro. 17.4 And therefore God will plague in hell
in our repentance Luk. 4.44 Act. 6.20 Every tree must not only beare fruit but his own fruit proper to his kind as the proper fruit of rich men is mercy and if they had never so many praises otherwise that they were courteous wise just chaste c. yet if they be not mercifull their workes are not good workes Ninthly his workes must bee full before God It was an objection against the Church of Sardis that her workes were not perfect or full before God therefore she is threatned if she repent not to feele the heavie hand of God Rev. â— 1 2. Noâ— as I conceive a mans workes are not full when he is not carefull of every good worke which he knowes concernes him as for instance if a man pray and yet be not carefull of hearing the Word his prayers are abomination to God because his workes are not full There be some duties which he makes no conscience to obey in though he know they be required hee that turneth away his eares from hearing the Law his prayers are abominable Pro. 28.9 If a man would be never so carefull about Gods service and yet make no conscience of the works of mercy required of him his sacrifice is not accepted Hos. 6.6 7 c. Thus the long prayers of the Pharisees will not be regarded if they devoure widowes houses Mat. 23. and so on the other side if a man were never so mercifull a man if he were not also a religious man in the things of Gods service his workes would not abide triall before God they were not good because they were not full And for this reason the workes of civill honest men are not good such were Pauls workes Phil. 3.6 which hee accounts but drosse and dung in comparison vers 8. of such as these Thus of the rules of good workes the kinds follow The vulgar commonly when they heare of good workes thinke of nothing but almes and hospitality or other courses of shewing mercy Now though it be true that workes of mercy be good workes yet they are but one sort of good workes whereas the Christian is bound to be ready to every good work 1 Tim. 3.17 and therefore it will bee profitable to informe our selves of the many wayes by which we may do good workes for thereby such Christians as are not able to give almes may see a way how to enrich themselves in well-doing other wayes These then are the sorts of good workes First to beleeve is a good work yea it is instead of many good workes yea in some sense it is to us instead of the works of the whole Law as it is a means to lay hold on all the good works that ever Christ Jesus did To put on the â—ord Jesus is a good worke in a high degree and so every act of faith in all the passages of a mans life is a good worke for this is the worke of God to beleeve as our Saviour shewes when hee gives that for answer for such as asked what they must doe to doe the workes of God Ioh. 6.28 Rom. 13.12 13 14. This is clearly acknowledged in these other Scriptures 1 Thes. 1.3 2 Thes 1.11 Secondly all workes of piety are good workes all workes of worship that is such workes by which a man doth service to God are all in the number of good workes and so to pray to fast to heare the Word to receive the Sacraments c. are good workes for godlinesse hath the promises of this life and of the life to come and therefore it is profitable to all things 1 Tim. 4.8 And these workes must needs be accounted good workes for they are deare works the blood of Christ was poured out that wee might be cleansed from dead workes to serve the living God Heb. 9.14 Thirdly all workes of repentance all that a Christian doth about his humiliation or reformation are evangelically good workes as if he confesse his sinnes and do execution upon his sinnes if hee make satisfaction for his trespasses to men if he reforme himselfe or his houshold or his charge these and the like are all good workes 2 Chron. 19.3 Fourthly to suffer for a good cause is reckoned in the number of good workes as to forsake father or mother house or land wife or children liberty or life for Christs sake and the Gospels it is in the number of those good things that shall have a good reward Mat. 19.29 Ier. 31.16 Ruth 2.11 12. Fifthly workes of mens particular callings whether in the Common-wealth or Church or family or any vocation or trade of life so workes of Justice are good workes and to obey Magistrates is called well-doing vers 14. of this chapter so to preach the Gospel is a good worke 1 Tim. â— 1 So in the family for parents to bring up their children well is a good worke 1 Tim. 5.10 yea the labours of servants in the family are such workes as shall have reward of God as well as workes of piety Esa. 6. Col. 3. Sixthly workes of mercy are good workes whether it bee spirituall mercy to instruct admoniâ—h or reprove or comfort Psal. 140. or whether it be outward mercy in giving lending visiting defending the poore or the like All confesse these to be good workes Act. 9.16 But that almes may be a good worke these three rules must be observed First that it be given of goods well gotten else no good workes Secondly that he that gives it have a good eye to distribute where there is need for to keepe a good house and to entertain russians and drunkards and gamesters is not a good work nor hospetality because here is not a good eye Thirdly almes muâ—t be given to a good end not for the praise of men or to merit thereby Mat. 6. Thus of the kinds of good workes The questions follow Quest. 1. How can any workes done by any man in this life be accounted good seeing there is none that liveth and sinneth not yea all our workes even the workes of the most righteous are as a menstruous cloth Esa. 64.6 For ansâ—er hereunto I say It is true that if God looke upon the best workes of the most godly in this life and examine them by the rigour of his covenanâ— which he called His covenant of workes then no flesh living can have comfort of his workes but all will appeare lothsome as a menstruous garâ—ent But the workes of the beleeving Christians are otherwaies to bee considered of for First they are tried by the covenant of grace by the benefit of which covenant he is delivered from the rigorous perfection of the Law his uprightnes is accepted instead of perfection he is now no more under the Law but by Gods grace and acceptation his workes are taken as if they had been perfect Secondly he hath the benefit of Christs intercession who presenteth his workes before God covering the evill of them and tendring them to God who accepts
them for the love hee beares to his Sonne And thus wee read in Scripture that Christ presents the prayers of the Saints Besides that the Christian may not thinke too vilely of his workes but be comforted in the Lord concerning them let him further consider these things First that his good workes have the Spirit of Jesus Christ which is in him for the fountaine of them 1 Cor. 12.11 Esa. 26.12 Secondly that the blood of Jesus Christ was shed not onely for his justification but also for his sanctification Heb. 9.14 Thirdly that though his workes are not good effectu yet they are good affectu they are good in desire his desire was to have them as good as God himselfe did require And this God is pleased to accept as if the worke were perfectly done Quest. 2. What are workes good for in that they are called good workes Answ. I answer first affirmatively they are good 1 To testifie our thankfulnesse to God for all his benefits in respect of which we are debteâ—s unto God Rom. 8.12 2 To assure the truth of our faith as the fruits of faith Mat. 7.17 1 Tim. 1.19 Iames 2. 3 To witnesse our election and to make our calling sure 2 Pet. 1.10 4 To discharge our duty of obedience unto which we are bound even in the covenant of grace 5 To further the edification of our brethren whom we helpe both by example and by well-doing to them 6 To winne wicked men to a better estimation of our Religion and to stop their mouthes as here so vers 15. 7 To glorifie God as is in this place mentioned 8 They are good to make us capable of rewards from God in heaven Heb. 10.36 Rom. 2.7 8. yea and in this life too 2 Tim. 4.8 Secondly I say they are not good 1 To justifie us before God as it is at large proved by the Apostle in the Epistle to the Romans and Galatians onely they are good to justifie us before men Iam. 2. 2 Not to merit or deserve heaven by them mens evill workes do merit punishment for the wages of sinne is death but our good workes cannot merit both because the Scripture denies it expresly Eph. 2.8 as also to omit other reasons because the nature of merit casteth away our workes for there must be three things in a worke that must merit First it must be a free worke that was not due by any debt whereas our workes are a part of ouâ— duty and we owe more to God than we can doe Luk. 17.9 Rom. 11.35 Secondly the worke that should merit must be profitable to him of whom wee would merit but no goodnesse of ours can reach to God to profit him Psal. 16.3 Iob 22.2 Thirdly the worke that must merit must be of equall value with the thing that is given for it but neither our sufferings nor our deeds in this life can be worthy of the glory that is to be revealed Rom. 8.18 and therefore is eternall life called The gift of God Rom. 6 2â— The uses follow and are especially for instruction for this doctrine of good workes should teach us First to take notice of this doctrine and as we are carefull to beleeve so to be carefull to maintaine good workes and hereby to confute the malicious Papists that falsly charge us to deny and disgrace good workes Tit. 3.8 14. Secondly every man should bee ready to doe good workes yea to every good worke since they are required of God and are so many waies good and serve us for such excellent uses yea wee should bee zealous of good workes wonderfull eager and desirous to inrich our selves that way Tit. 3.1 2.14 yea wee should hereby shew that wee are indeed wise Christians and well skilled in the use of our Religion Iam. 3.13 and not men onely but women also should be forward in good workes 1 Tim. 2.10 It is their best apparell which should be a speciall motive to them that are so carefull of their attyre And indeed good workes are to be desired and laboured for as the best apparell of any Christian yea they are his armour too Rom. 13.13 yea they are a principall way for his inriching and preferment 1 Tim. 2.20 so as it is a great curse upon a Christian to have no minde to do good workes to bee reprobate to every good worke Tit. 1. ult Thirdly since there are so many things necessary to the constitution of a good worke Christians should in stead of prying into the lives of others every one trie his owne workes and turne often to the light that it may bee indeed manifest that his workes are wrought in God Gal. 6.4 for one day every mans workes shall be tried in the fire when times of triall by great afflictions either upon mens Consciences or otherwise come that mans workes that never seeme glorious and praise worthy will be rejected and cast away even by our selves as vile and unprofitable Besides at the best in our prosperity if the most of our workes be tried by the fire of these rules of Gods Word it is much to be doubted that our workes will burne though upon our repentance for the evill that cleaves to our best workes our selves may bee saved in the day of the Lord. Let Christians therefore be carefull that they lose not the things which they have wrought Now a Christian may lose his workes divers waies First if he be but a Christian in shew he may nay he shall lose all he doth The Pharisees lost all their workes because they were done in hypocrisie Secondly the Christian that hath some kindes of heavenly gifts and temporary graces by falling away in the time of temptation loseth all that hee had wrought before God requires patient continuance in well-doing Rom. â— 8 Thirdly the true Christian may lose what hee wrought if he doe his workes without respect of these Rules If it be not manifest that his works are wrought in God they are lost to him so many of his workes as are so wrought Besides he loseth the comfort of all that he hath wrought and the sense of it if he fall into grosse sinne after calling for so long time as he continueth in sinne without repentance Thus of good workes Which they shall behold It is manifest from hence that good workes may and ought to be so done as that men may see them It is not true that all good workes must be hid from the view and beholding of other men This may seeme strange because the Pharisees were blamed for doing their workes to be seene of men but yet it may be easily and plentifully proved I will first prove it and then explaine it For proofe our Saviour Christ requires that the light of mens good workes should shine that men may see their good workes Mat. 5.16 Christians in respect of their practice should be as shining lights in the midst of a froward and crooked generation Phil. 2.15 16. They must
before which is hard to hit and dangerous to misse And therefore men must looke to themselves after they have undertaken profession of the care of a better life for the similitude importeth that men must never looke off their way and they must not goe over rashly or hastily nor must they listen to strange noises nor must they looke to goe that way with much company nor is it safe for them to have distractions or cares in their heads all which parts of the similitude let men apply to themselves Doct. 11. He that lives so as he hath the commandement of God and the example of Christ for a warrant of his actions is in a sure way and is safe and in the right way to heaven They that walke by rule and are carefull to tread right in the steps marked out in the way shall have peace and much comfort and assurance Gal. 6.16 Doct. 12. If we be not skilfull enough to teach others by our example yet if we be willing to learne goodnesse from such as give us good example we may be happy Some Christians are examples to others as 1 Tim. 4.12 Tit. 2.7 1 Thes. 1.7 8. Other Christians learne both in matters of faith and life from them as those places shew and this Text imports that if we but follow example we please God Thus of the doctrines out of these words It remaines that we consider more specially of the copy or example here left us to follow God teacheth us many things by examples and to that end he hath given us divers sorts of examples to learne by And so God is pleased to raise up in the world examples sometimes of his Power sometimes of his Justice sometimes of his Holinesse Examples or monuments of Gods Power are those strange workes of wonder which God doth at some times to shew his Almightinesse and Soveraignty such was that Iohn 9.1 to make a man blind from his birth to see Examples of his Justice he hath given us in all Ages so Numb 5.21 Ezek. 5.15 Heb. 4. 11. Iude 7.1 Cor. 10. Examples and patternes of his Holinesse he hath given us partly in his adopted sonnes and partly in his naturall Son and his Sonne by the grace of personall union thus hee gave us Iob and the Prophets for examples of patience in suffering Iam. 5.10 thns Timothy and Titus are charged to be patterns of good works 1 Tim. 4.12 Tit. 2.7 But it is the example of Christ which is here urged as the best pattern of all others Quest. Now the speciall question is What must we distinctly learne from the sufferings of Christ Ans. There are many things wherein Christ hath set us an example in his sufferings which we may and ought to learne from him as First his sufferings should make us willing to resolve to suffer if God call us to it it should teach us to stand upon our guard and looke for warre as resolved It is meet wee suffer with him if wee meane to reigne with him 2 Tim. 2.11 Secondly when he was tempted or troubled in Spirit he left us an example for the manner of the fight and which way we should make resistance and overcome and that is by the Word of God and prayer for he beat the Divell away by Scripture Mat. 4. And in all his speciall agonies we still heare him praying and making his mone to his Father Thirdly he left us a patterne of matchlesse humility and told us if ever we would learne any thing of him we should learne of him to be lowly and meeke who being the Sonne of God was abased to take upon him the forme of a servant and in worlds of occasions to deny himselfe and his owne greatnesse and reputation Mat. 11.29 Phil. 2.6 7. Fourthly we may learne from his suffering condition the contempt of the world Why should we seeke great things for our selves when our Lord and Saviour was in some cases worse provided for than the birds of the aire and foxes of the field as not having a place where to lay his head And therefore he suffered without the City to teach us that we also have here no abiding City but should cast all our cares upon providing for our eternall habitation in heaven Heb. 13.11 12. Fiftly we should learne obedience from him towards our heavenly Father Christ obeyes his Father even in hard commandements against his credit ease liberty yea life it selfe and therefore we should learne to desire to goe and doe likewise Sixtly he left us an example of loving one another and gave a speciall charge we should prove our selves to be his and to be like him indeed as his true Disciples by loving one another Iohn 13. Eph. 5.2 Seventhly we should learne patience of him when we doe suffer though strange things should befall us What though we should be betrayed or forsaken of our friends in our just cause or suffer injuries or be falsely accused even of hainous crimes or most basely used even to be buffetted derided spetted on or to see vile wretches and grosse offenders preferred before us or lose all we have to our very garments c. yet none of these things should be grievous to us because all these things befell our Lord and Master in a worse measure and manner than they can befall us yea we should be patient though it were to lose our lives as â—e did Eighthly he left us also an example of hope in suffering for when he suffered shame and misery in this life he looked upon the joy and crowne in another world thereby teaching us with whole arguments to sense our selves against all the scornes and miseries of this world Heb. 12.3 Ninthly he left us a patterne of mercy who made himselfe poore to make us rich and therefore how much more should we out of our abundance yeeld some supply to others wants 2 Cor. 8. Lastly the mortification and crucifying of the old man is to be learned from the Passion of Christ Rom. 6. For looke how Christ was used so should we use our sinnes he was crucified and so should we crucifie our sinnes piercing the heart of them by confession and godly sorrow and so hanging them up upon the Crosse till they be dead Thus we see that Christ hath set us a large copy and that many things are to be learned from his example Quest. But doth Christs example binde us to imitation in all things Answ. In many things it doth binde but in all things it doth not binde There are divers things that Christ did which to leave undone by us it no sinne as the works of his power and omnipotency are not imitable and so also the works of his office as Mediator are peculiar to himselfe and cannot be done by us Besides a world of indifferent actions of his divers of which are recorded yet all men grant they doe not binde us to exact imitation though they be things we have power to doe He sate
of his that we might admire it and adore it and embrace it and in the meane time love and delight in the Lords Supper that exhibiteth the body of Christ spiritually unto us rejoycing in such meetings above the joy of all carnall people before any other things Fiftly we should therefore take heed of sinning against our bodies bâ—â— make conscience to serve God both in body and Spirit and say with David and Christ Lord a body thou hast given me for I come to doe thy will Sixtly what cursed monsters are swearers that reare the body of our Lord with their cursed oathes and rake their nailes in his wounds with their blasphemies On the tree The originall word signifies sometimes a staffe Mat. 26.47 sometimes a paire of stockes Acts 16.24 sometimes a tree growing Rev. 2.11 usually wood â— Cor. 3.12 here a Gallowes made of wood Christ bare our sins on the tree because he did in a speciall manner suffer bitter extremities on the tree which he suffered as our Suretie and for our sins for First to die on a tree was by a speciall Law of God made a curse and so is every one that hangs on a tree Gal. 3.13 Secondly he was debarred of the benefit of ordinary naturall comforts for he lived in paine three houres in the dâ—rke and had not the light of the Sunne Thirdly in that darknesse he was put to the most fearfull conflict with the Divels which at that time did with their utmost fury assault him and sight against him Col. 3.25 Fourthly he endured most grievous paines and torments of body and the effusion of his most precious bloud Fiftly he was reckoned amongst the wicked in his death and therefore hanged betweene two malefactors Esay 53.9 Sixtly he was reviled by the base multitude and mocked and derided by the chiefe Priests and Scribes Mat. 27.39 to 45. Seventhly God his Father poured out upon him the fearfull vials of his wrath in with-drawing for a time the sense of his favour Mat. 27.46 Eighthly his whole body was offered up on the tree as a Sacrifice for the sinnes of the world and the substance of all the Sacrifices in the Law Uses We have therefore cause to rejoyce in the crosse of Christ above all things for on the tree he freed us from the curses of the Law and purchased for us the blessings promised to Abraham as the father of the faithfull Gal. 3.13 14. and besides by suffering so shamefull a death he hath sanctified all sorts of wayes of inflicting death upon the godly so as now they may with comfort in a good cause or after repentance for their faults even suffer that death on a tree with joy And we should the more praise God for his favour if he suffer any of us to die of any other more easie or more honourable death And then we may againe see the hatefulnesse of sin in that God punishing our sins in the person of his owne Sonne doth not omit the very circumstances of abasement his justice exacting not onely death but that painfull and ignominious death on the tree Lastly hence we may see how little cause there is for Christians to plead merit if they think how fearfully sinne hath angred God and withall how senselesse the best of us are when wee heare reade or thinke of these sufferings of Christ they may rather see cause for ever to abhorre the doctrine of merit seeing hereby we proclaime our selves to be worthy of the very merits of Christ that can be so little affected with the thought of his sufferings Thus of the matter of Christs sufferings The effects follow and the effects in respect of us are named to be three first the death of sin secondly the life of grace thirdly the healing of our natures That we being dead to sin Men may be said to die divers wayes First in respect of nature when the Frame of nature is dissolved by the pâ—â—ting of the soule from the body Secondly in respect of God when God is departed from men with his grace and righteousnesse and favour thus wicked men are spiritually dead Eph. 2.1 and 4.17 1 Tim. 5.6 〈◊〉 in respect of the world when a man is overwhelmed with crosses 〈…〉 as are 〈◊〉 wit◠〈◊〉 in his reputation he is said to be dead and his life to be hid under 〈…〉 being despised and 〈◊〉 as 〈◊〉 mâ—n oâ—t of â—inde Col. â— 3 Esay 26.19 Fourthly in respect of sinne and so men either are dead for sin as malefactors or dead in sinne as all wicked men or dead to sinne as the godly here To take the soule from the body is the death of all men To take God from the soule is the death of all wicked men To take sinne from the soule is the death of all godly men To be dead to sinne then is to be mortified in respect of sin Sin is said to be dead either in appearance or in deed In appearance only it is dead in such as have their sins only restrained for a time eâ—â—her by Gods owne strong hand or else by themselves kept downe for certaine hypocriticall ends or else for want of occasion or temptation to stir the sinne thus sinne was dead in Paul when he was unregenerate and revived when the Law came Rom. 7.9 Sin is dead indeed in godly men but with a difference for though in this life they be wholly rid of many sins yet some corruptions are not wholly removed yet are they dead to them in the inchoation of it their sins lie a dying but in the life to come they shall be wholly and fully delivered from all sin Thus of the sense There be many Doctrines may be hence observed as Doct. 1. First it is evidently here implied that all men by nature and out of Christ are alive to sin or live to sin and in sinning they may be said to live or be alive or live to it in divers respects 1. Because all the parts of their life are full of sin sin infecteth their persons and their workes 2. Because they are in bondage to sin so as all their life they are at the command of sin they are servants of sin Rom. 6. 3. Because they account sin to be the life of their lives they could not esteeme life but for the hope of liberty and power of sinning It were a death to them to live restrained of sin as appeares when either by punishment or for other ends they are found to cease sinning 4. Because they doe not destroy sin in letting it live they are guilty of the life of sin in them because they will not use the means to subdue and mortifie sin that dwels in them but let it alone unresisted 5. Because they have most life or are most lively when they have most liberty to sin 6. Because they continue in sinne they spend not an houre but it is in sinne yea they so sinne now that they desire to spend everlasting
conversation in the world but have no taste of religion or conscience of zeale for Gods glory fourthly all open worldlings that minde not heavenly things and savour nothing but the things of this world and lastly all hypocrites that make a shew of mortification and yet are not mortified and then suppose how small a number will be left in every place to be reckoned in this lift of true Christians Doct. 2. Mortification is the very first step of grace and the entrance into all power of godlinesse Till our sins be soundly crucified and dead no worke of Religion that is acceptable to God can be done and therefore Iohn Baptist and Christ and the Apostles call for repentance as the first thing that opens a way into the kingdome of heaven because else sin unrepented like a prison will infect all wee doe Esay 1.13 to 16. Besides the heart of man being naturally like a stone or iron till it be softned no impression of grace can be fastned upon it and if the ground of our hearts be not well plowed up the seed of the Word cannot but be lost Ier. 4.4 The seed cast upon the high way will be picked up by the fowles of the aire and not grow or if any seed or plant of grace did grow for a while in the heart yet the weeds of sin would overgrow and choake all as is evident in seed sowne iâ— thorny ground or plants set in ground that is not digged and weeded And fâ—â—ther while the person is evill the worke will be vile and abominable An evill tree canâ—ot bring forth good fruit And therefore this shewes that such Christians as leape into the profession of Religion so easily and thinke it is no more but to give-ovâ—r ill courses and fall to the practice of good duties are deceived for if by â—ound mortification their sins past be not bewailed and they soundly humbled either their sins will after a while grow and revive againe or else the conscience of these sins will secretly throughout their lives torment them or else the Divell on a sudden may seize upon them with deâ—paire having so manifest a reason against them that they did never practise mortificâ—tion for their sins Besides lamentable experience shewes in those places where Christians are not soundly formed at first in the exercise of mortification they leade their lives in a dull course of profession and have not the experience of the life and power of Religion in themselves for the joyes of it or towards others in the practice of it The mourners in Sion and such as are broken-hearted are the most glorious and the most fruitfull Christians Is. 61.1 2 3 4. and continue in the greatest power of Religion And further it may be noted in the best of those that their separation from the love of the world is most really performed as hath appeared when in any speciall workes of men or for the help of the Church of God they are called upon to shew their zeale by their bounty in such cases one poore Macedonian would shame a hundred of those rich Corinthians 2 Cor. 8. Doct. 3. True repentance for sin doth in divers respects kill a man it strikes him dead to repent is to be a dead man not only in respect of the world which casts off a man that will not run in the excesses of the time as a dead man indeed Col. 3.3 but in respect of themselves For first by the assise a man must keep upon himselfe he will be found dead by sentence when he judgeth himselfe before the Lord he stands as a man condemned in the flesh he sentenceth himselfe to eternall death for his deserts by confessing what he meriteth 1 Pet. 4.6 Now a condemned man is reckoned for a dead man in Law Secondly repentance destroyes the senses and affections and conceits and reason that were wont to be alive in men it dissolves the very frame of the old conversation The word rendred dead signifies to undoe what was done about the life of man to unmake him as I may say so as all the old things passe away and all becomes new 2 Cor. 5.17 Rom. 6.6 1 Iohn 3.8 In the new Convert there is not left the savour sent lust or affections after sin and the sinfull profits and pleasures of the world he doth not find that inflammation or inticement he was wont to feele from evill example or the glory of the world or evill compaâ—y or the things before he most esteemed and delighted in Thus he is dead to himselfe because he denies himselfe and could be well contented to forget that ever he had beene such as he was before Thirdly in some of Gods children their repentance is performed with such griefe and sorrow as brings their life almost to the buriers as is noted Iob 33.19 20 21. Fourthly they may be said to be dead in repenting because repentance is never fully finished till their naturall death sin sticks so fast as they have daily cause of mortification in some degree and it will never be gotten wholly out till they be indeed dead men though in the mean time God accepts of their first repentance as if it were perfect This Doctrine serves effectually to discover the estate of multitudes of Christians not to be right as they That doe nothing at all about their sins That excuse their sins and hide them and favoâ—r them and cast the fault upon others Pro. 28.13 Gen. 3. Iob 20.11 12 13. That blesse themselves in their hearts when their iniquity is found worthy to be hated Psal. 36.2 That haunt with such persons as may make them sin more That say It is no profit to walke humbly before the Lord Mal. 3.14 and rather blesse the proud That hate and revile such as are mortified That are dead rather in faith and good workes and finde a deadly savour in the Word That have sense and savour onely in the things of the flesh Secondly this should teach all that mind their owne salvation to looke carefully to the truth of their mortification and not to thinke it is such a sleight and easie worke but to consider that in repenting for sinne they must never cease till they be like Christ dying for sinne and that is in the sense before given So our bearing of the similitude of Christs death in our repentance notes divers particular things in our repentance as 1. That our sorrowes be voluntary not inforced he gave his life it was not taken from him we must not tarry till the Divell fire us with the terrors of despaire 2. That we be pained at the very heart for our sins so was Christ it must be a hearty griefe 3. That wee shew forth the fruits of our repentance so hee suffered openly 4. That he suffered by degrees and ceased not till he died so must we by degrees resist sin and never cease untill it be quite abolished Hence also we may know whether we have truely
they desire to be as pure as he would have them to be 3. Sound mortification and judging of our selves for what impurity we finde cleave to our workes 't is Christian perfection to judge our selves for our imperfections 1 Iohn 3 3. 4. Freedome from the grosse impurities and vices and vanities of the time God accounts us pure when our spot is not as the spots of the wicked and when we are not infected with the corruptions which are usually in the world 1 Tim. 5.22 2 Pet. 1.4 5. Freedome from the reigne of hypocrisie in the heart and from hypocriticall courses in the life Thus Saint Iames accounts the heart to be pure when men are not double minded Iames 4.8 And in conversation he is a pure man that is like Iacob a plaine man without fraud trickes or dissimulation 6. Precisenesse circumspection or exactnesse of conversation when a man sheweth respect to all Gods Commandements and makes conscience to avoide lesser sins as well as greater Eph. 5.15 Mat. 5.19 7. Devoutnesse and zeale in matters of religion and Gods worship and glory and so a pure conversation is a religious conversation that expresseth zeale and conscience in the things of Gods service in a speciall manner seeking Gods Kingdome first and above all other things 2 Tim. 2.22 Titus 2.14 8. Chastitie in keeping the heart and life cleane from the impurities condemned in the seventh Commandement is one great part of Christian purity But before I come to entreat of chastity in particular I would apply this doctrine of purity in generall first to the Text and then to the times As for the Text a pure conversation is here considered only so far as it may fall into the observation of carnall men and so it comprehends of the former senses chiefly inoffensivenesse separation from impure men freedome from grosse impurities and dissimulation a Christian and wise strictnesse of life and devoutnesse and well ordered zeale in matters of religion Use. Now for the Use of it If these be applied to these times it shewes first how wicked and profane those sorts of people are who reproach godly men for the care and practice of these things as if to be a Puritane even in these senses were to be some vile man not worthy to live amongst men Secondly it shewes that worlds of people that beare the name of Christians are not true Christians because their conversations are not pure for their swearing or drunkennesse or whoredomes or sins of deceit or dissimulation or fashioning themselves to this world or the liberty they take to live as they list testifies against them to their faces that their workes are not pure and therefore unlesse they repent they will all perish Rev. 3.1 2. and the rather because they cause by their evill lives not only the hearts of the good to be grieved but the mouthes of the enemies of religion to be opened to blaspheme Thirdly godly men that find these cares in them should comfort themselves much in the testimonies of their owne consciences and the gracious acceptation of God who will shew himselfe pure with them that are pure 2 Cor. 1.12 Psal. 18. Thus of Purity in generall Now of Chastity as a part of a pure conversation and it may well be that which is chiefly here intended Chastitie is either of the mind or of the body and it is a most certaine truth that God requires a chaste minde as well as a chaste body and doth forbid unchaste thoughts and desires aâ— well as unchaste words or deeds For unchaste thoughts and desires are first foolish and noisome 1 Tim. 6.9 secondly they hinder the power of religion and true knowledge and grace 2 Timâ— 4 thirdly they fight against the soule 1 Pet. 2.11 A man were as good have his body wounded with weapons as his soule wounded with lusts fourthly they cause many times many and monstrous sins in the life which arise at first from the nourishing of soule desires and thoughts in the heart The wickednesse that was in the lives of the Gentiles did in many of them spring from the lâ—sts which they harboured in their hearts Rom. 1. lastly if men repent not of them in time they will drowne them in perdition 1 Tim. 1.9 But it is the chastitie of the body which is especially here intended our Saviour Christ divides those chaste persons into three sorts some are termed Eunuches from their mothers wombe and so are disabled for bodily fornication some are made so by other men who by violence for their owne service made some men Eunuches Now the third sort are they that made themselves Eunuches for the kingdome of Heavens sake Of this third sort are all chaste persons who by a godly care and watchfulnesse keepe themselves from the sinnes of filthinesse as well as naturall Eunuches doe Mat. 19.12 Now these persons that are made chaste for the kingdome of Heavens sake are either single persons or married persons of chastity in single persons other Scriptures intreat as 1 Cor. 7. of chastity in married persons this place intreats Now this vertue of chastity is of purpose imposed upon godly Christians by the Apostle because the sins of fornication were so rife and common among the Gentiles who oftentimes defended their filthinesse to be either no sin or a very small sin But before I come to speake of chastity in particular some doctrines would be in generall observed as first Doct. 1. A godly Christian must shew the proofe of his religion especially in keeping himselfe free from the sins that are most common and rife in the world and even the more sinne abounds in the world the more strict they should be in resisting sinne as here even the more filthy the lives of others were the more chaste should the conversation of godly Christians be because their love to God should constraine them the more to be zealous for his glory by how much the more God is dishonoured by other men and because they are flatly forbidden to follow a multitude to sin and because God hath chosen them out of all other sorts of men to beare his name and to hold forth the light of the Word in the midst of a crooked and perverse generation and because thereby the conscience of wicked men may be the more effectually convinced and prepared to repentance Thus Lot is righteous in Sodome and Ioshua and his house will serve the Lord though all the Nation serve Idols This point as it should inflame the zeale of the godly to contend for the truth the more earnestly and to resist all the vices of the time so it shewes that they can hardly have any truth of grace in them that are so easily borne downe with the streame of evill example and are so apt to follow the fashion of the world Doct. 2. Chastity may be in married persons as well as in single persons as here wives are said to be chaste in conversation though they with-hold not
have his brothers wife nor must the Corinthian that married his fathers wife be suffered to dwell with her 1 Cor. 5. 3. Diviâ—es generally agree that if there be a precontract with another person in verbis de praesenti in the words of the present time made with consent of parents c. then the marriage after with another is a meere nullitie and such dwelling together is whâ—redome Zanchius brings reason for this from the law of God and Nature and civill and common lawes 4. If a marriage be made without the free consent of the parties or in cases where they are not able to give a free conâ—ent as in the marriage with children under age or with mad men or persons that are drunk when they give consent and doe disclaime it when they are sober These are nullities in the common opinion of Divines of all sorts and the reason is because the consent of parties is essentially requisite to such a bond 5. If there be error personae an errour of the person that is if a man mean to contract marriage with one person and another person is given him as when Leah was given in stead of Rachel to Iacob Divines agree that Iacob might have rejected Leah and that his owne consent afterwards did onely bind him to dwell with her But yet errour about the condition or state of the person is no nullitie If a man contract himselfe to a woman he thinkes to be a free woman and she proves a bond woman or he thinkes he marries with a rich woman and she proves a poore woman these errours do not cause a nullitie he must live with her for all this 6. If marriage be contracted with such as are utterly and incurably unapt for marriage this marriage is a nullitie as in the case of Eunuchs some kinds of incurable palsies or the like And about this I finde no difference amongst Divines Zanchius and some other Divines goe further and pronounce nullities in the cases following as If marriage be contracted yea and celebrated without the consent of parents He brings many arguments from the Law befoâ—e Moses and from the Law of Moses from the testimony of the Apostle Paul and from the lawes of Nations and from the Fathers If marriage be contracted or celebrated with such as have any notorious contagious disease which is knowne to be incurable as the Elephantiasis or worse kind of leprosie or the like because this will prove a mischiefe to the party cleere and to his children and to the Common-wealth and God ordained not marriage to be a mischiefe but a help If marriage be celebrated with a woman that is found to be with child by another man Yea he enclines to those that thinke the marriage of a Christian with an Infidell as a Jew Turke or Pagan as being the knowne and professed enemies of Christ is likewise a nullitie Hee gives many probable reasons and quotes divers authors for the opinion But for my part I dare not venture so farre especially to be peremptorie in it much lesse have I attained to the learning of those Divines that thinke Veneficium versus hanc Witchcraft disabling a man towards that woman onely to be a sufficient cause of a nullitie in the marriage Thus of the case of nullities For the case of divorce I thinke that rule of our Saviour binds peremptorily that no man may put away his wife but only in the case of fornication Mat. 19.9 In that case a man making a lawfull divorce is not bound to cohabitation but freed from it and must not dwell with her any more If it be objected that in the case of disertion when an Infidell forsakes a beleever the Apostle faith the beleever is free I answer that this is not a case of divorce The beleever doth not for the businesse of Religion put away the unbeleever yea the Apostle shewes he ought not 1 Cor. 7. onely if the unbeleever will depart let her depart And so by the wilfull departure of the Infidell the Christian is freed from the bond of marriage as Divines conceive which is a kind of nullity but not a divorce But then a great respect must be had to the kind of unbeleever not every wicked man or woman nor everie person that professeth a false religion but such an unbeleever as is a profest enemie to the Name of Christ is the unbeleever the Apostle speakes of Yet one thing more I must adde about the case of disertion when the disertion is for other causes than Religion if it be wilfull or inevitable then the party diserted is freed from this charge of cohabitation freed I say for a time till the diserted returne and if he never returne the party forsaken is for ever free Thus of the proposition of their duties the exposition of it followes According to knowledge By knowledge I take it here meant that Christian knowledge of Religion and the Word of God which godly husbands had attained by the Gospel for in the end of the verse he speakes of husbands as heires of the grace of life And so before I come to shew what speciall things in the manner of cohabitation this knowledge doth charge upon husbands I would consider of some doctrines in generall implyed by the words as Doct. 1. That the knowledge of Gods Word is a gift of God to bee much accounted of and therefore the Apostle here for honour sake to the man mentions this grace rather than any other And that knowledge is a precious thing or a great treasure may appeare divers waies First by the seat and use of knowledge it is a gift that adornes the mind of man making him by his inward understanding to see excellent things It is a great benefite to have senses to discerne things without us but this divine light that God puts into the understanding of man gives to the understanding power to see admirable things especially when it is spirituall light it shews a man the differences betweene good and evill and reveales such glorious things as no senses can reach to Secondly by the author of it God is the father of light and dwelleth in light Iam. 1.17 and it is the speciall glory of Christs divinity to lighten every man that comes into the world Iohn 1. and the holy Ghost claimes a part in this glory to give illumination to the minde 2 Cor. 3. Thirdly by the testimony God gives of the worth of knowledge eâ—pecially when it is spirituall and religious knowledge 〈◊〉 is called riches 1 Cor. 1.5 and preferred before all outward things in the world Ier. 9 2â— and Christ accounts it a great signe of speciall friendship to communicate knowledge to his Disciples Ioh. 15.15 and God gave Iacob a greater portion when hee gave his word to him than hee did give to all the world besides He did not so with other Nations Psal. 1. Fourthly by the accounts Christ gives unto his Father of the discharge of
say that is he may be insallibly assured of it And this is true in two respects first he may know that he is truely called and converted and elected of God secondly he may know his calling in respect of the warrant of all his particular actions as here he may know what is required of him in his carriage towards his enemies Now that every true Christian may be sure of his calling and election and may know his conversion is most apparent by these Scriptures 2 Cor. 13.5.1 Cor. 3.16 2 Tim. 1.12 Heb. 8.11 1 Iohn 2.3 3.14 4.16 5.13 19. And that every Christian is bound to seeke this assurance and knowledge is apparent by many reasons As first from Gods Commandement he requires it of us that we should with all diligence seeke to make our calling and election sure 2 Pet. 1.10 Secondly many reasons may be gathered from the effects and benefits such knowledge and assurance will bring to us Assurance is profitable for many things In generall it is our best riches on earth Col. 2.2 and in particular 1. It estates us in all the promises of God when we know we are truely called then we know our right to all the promises of Gods Word 2. It purifieth the heart and life of man Acts 15.9 for when we know we are the children of God we are thereby stirred up to the greater care to please God and walke in his waies 3. It greatly staies and supports the heart of man in the evill day when temptation or afflictions befall us yet the comfort of our assurance sustaines us and refresheth us greatly For helpe in the evill day the Apostle saith we should above all things put on the shield of faith which if it remove not the crosse yet it quâ—ncheth the fiery temptations of Sathan with which we may be assaulted Eph. 6.16 and it greatly helps us against the feare and terrour of death Heb. 10.19 20 22. In a word it overcomes the world 1 Iohn 5.4 5. 4. The faith of a Christian is all his living he lives by faith in all the occasions of life as his faith helps him when all other meanes faile him and makes all other meanes more successfull when he useth them The just man lives by faith The people in captivity that were Gods children raised a living for themselves in a strange land by their faith Hab. 2.5 5. It puts life into all the duties of religion or righteousnesse it worketh by love it â—ets all our affections on worke towards God and his people and creatures Gal. 5.6 6. It opens a spring of grace in the heart of a Christian every good gift from above is excited and made to flow from within him by the benefit of his certaine knowledge and assurance of faith Iohn 7.38 Now if any aske how a Christian comes to know his calling I answer 1. By his sensible feeling of his sins to be a heavie burthen to him of which he is truely wearie so as he desireth more to be rid of them than of any burthensome crosse whatsoever Mat. 11.29 9.13 2. By his manner of receiving the voice of Christ and the preaching of the Gospel not in word but in power The voice of Christ hath a marvellous power over him above all things in the world which appeares by the effects of it for he seeles in hearing the word first such an estimation of it as he acknowledgeth nothing like it for power and wisedome 1 Cor. 1.23 24 Secondly he finds at some times especially such an assurance of the truth of his religion and the doctrine he heareth that he is fully established and freed from his naturall uncertainties about the true religion Thirdly the Word worketh in him spirituall senses and very life from the dead which he feeles in all parts of his conversation making conscience of his waies in all things bewailing his frailties and striving to be such as God would have him to be Fourthly it makes him to separate himselfe from the world avoiding all needlesse societie with the wicked and exciting in him constant desires to use the world as if he used it not Fiftly much spirituall joy before the Lord even then when in respect of outward things he is in much affliction The most of these effects are noted 1 Thes. 1.4 5. 3. By the image of the vertues of Christ in his heart by new gifts in some measure for when God calls a man he reveales his Son in him Gal. 1.15 16. There is begotten in him a likenesse of Christ his very disposition is changed into the similitude of the vertues of Christ God gives him a new heart with the image of Christ stamped upon it and he is like Christ in respect of lowlinesse of minde and meekenesse and contempt of the world and love of God and the godly mercy wisedome patience love of his very enemies and desire to live without offence and praying to God as to his Father Quest. But if Christians may know their calling what should be the reason that so many Christians are so unsettled and are not assured of their calling Answ. Distinguish of Christians some are Christians in name and outward profession but not in deed being not at all converted though they have the meanes of conversion and this is the estate of the most men and women in all places Now some are indeed converted but are weake Christians as it were infants that lie but in the cradle of religion Now for the first sort the answer is easie They know not their calling because they are not called yea they are so far from knowing it that they generally are offended at it that we should teach that any body can know his owne calling certainely Carnall Christians then know it not because they have it not and in particular the causes why these Christians attaine not assurance is because they rest upon common hope of mercy in God which house is but like the house of a Spider and will give up the ghost when the evill day commeth upon them And besides they live in knowne sins which they love and preferre before all things can be offered to them by the Gospel Now it is impossible to have true assurance and to lie at the same time in knowne grosse sins without repentance And further many Christians by their wilfull unteachablenesse and incurablenesse in sinning doe so provoke God that all meanes notwithstanding yet those things that concerne their peace are hidden from their eyes Luke 19.42 Now for the weake Christian the causes of his want of assurance are such as these sometimes ill opinions about assurance either that it may not be had contrary to the charge given 2 Pet. 1.10 or if it be had it will not be profitable contrary to the reasons given before Sometimes it is their ignorance they are so unexpert in the Scriptures that not discerning the frame of godlinesse in generall they can never tell when
make a man truely happy and therefore much lesse these silly parcells of the world we can attaine to Eccles. 1.3 2. These are all common things and that in two respects first there is nothing now new to be had which hath not beene had heretofore ordinarily What is now hath beene before and will be afterwards Thou canst enjoy no felicity of life that can be proper to thy selfe Eccles. 1.9 10. 3.15 And then further all these things a foole may enjoy as well as a wise man and a wicked man as well as a godly man A man shall never know love or hatred by these things for they fall alike to all sorts of men Eccles 2.14 3. All things are full of labour who can utter it If men doe reckon the paines and care and unquietnesse and wearinesse they are put to about the getting or keeping or using of these things they would find little cause to love them especially considering that unto the use of the most of these is required a daily labour with toile that men that possesse these things cannot possesse themselves they are so overburthened with the cares and labours of life Eccles. 1.8 4. If a man had never so much of these things yet they cannot satisfie him his soule will not be filled with good The eye is not satisfied with seeing nor the eare with hearing He that loveth silver shall not be satisfied with silver Man walketh in a vaine shadow and disquieteth himselfe in vaine Eccles. 1.9 5.10 Psal. 39. A shadow is something in appearance but nothing in substance if a man would seeke to claspe it or receive it to himselfe 5. All these things are transitory and uncertaine and mutable which may be considered of three wayes First if thou love these things thou art not sure thou canst keepe them they may be lost suddenly and fearefully for either they may weare out of themselves or they may be taken from thee they are liable to vanitie in themselves or to violence from others Mat. 6.19 20. 1 Pet. 1.24 Secondly if thou be sure to enjoy them yet they will be suddenly lost to thee because thou canst not make thy heart to take delight in the same things still for not onely the world passeth away but the lusts thereof also 1 Iohn 2.15 Eccles. 6.1 7. 9.3 Thirdly if neither of these befall thee yet thou art mortall thou must be taken from them and thy life is short like a dreame and passeth away like the winde and thou art but a stranger and pilgrime here and thou must carry nothing out of the world but in all points as thou earnest in to the world so must thou goe hence Psal. 90. Iob 7.7 Eccles. 5.13 14 15. All flesh is grasse Esay 40.6 6. That a man may receive much hurt from them they may steale away our hearts from God The amitie of the world is the enmity with God Iames 4. They are like pitch to deâ—â—le there is a snare and temptation in all of them they fill mens hearts with foolish and noisome lusts and a man may damne his soule for too much loving of them 1 Tim. 6.9 Phil. 3.18 and they may serve to witnesse against a man at the day of judgement Iames 5.1 Lastly consider that there is no comparison betweene the commodities of this life and the commodities of the life to come There are rivers of pleasures for evermore Psal. 16. ult There are Crownes of honour and glorie such as will neither be held with envie nor lost with infamie there shall men possesse enduring substance Heb. 11. treasures not liable either to vanity or violence Mat. 6.20 an inheâ—itâ—â—â—e immortall and undâ—â—â—led and that withereth not and lieth in heaven 1 Pet. 1.3 4. Thus of 〈◊〉 second doctrine A third Doctrine may be gathered out of these words and that is That in some cases there is a permission of the love of life In that he gives rules to such as will love life it imports That God is contented to suffer or tolerate that humour in men Now this toleration may be considered of as it is granted to some men or as it extends in some sort to all sorts of men Some men that are high in place and have publike emploiments and are about some speciall service for the glory of God and good of the Church or Common-wealth in these men the desire to live longer in it selfe is not sinfull this was the case of David and Hezekiah Now further unto all sorts of men the Lord doth allow a certaine kind of liking of life so as they observe such cautions and rules as he appoints as namely that the cares of this life hinder not the preparation for death or the provision for a better life and withall that they limit not God for the time of life but be willing to die when God calls for their lives Now for a conclusion to this point I would advise those that have such a minde to live here to looke to certaine rules which will prevaile with God to grant them long life if any thing will prevaile as first they must be exhorted to take heed of overmuch desire of life they must moderate their desires after life If they could once attaine to it to be content to die when God will it may be they should find life prolonged according to that of our Saviour He that will lose his life shall finde it Secondly such as have Parents in nature or religion must be very carefull to give them due honour for to such God hath promised long life in the fift Commandement Thirdly godlinesse hath the promises of this present life as well as of the life to come and therefore ever the more godly we are in all manner of conversation the longer we may be likely to live and contrariwise a profane man hath no assurance to live out halfe his daies Thus of the first forme of speech The second forme of speech by which the persons he adviseth are described are such as will see good dayes And see good dayes Before I come to the observations here is worke of large enquirie and consideration about the sense for these words import That in the life of man there be some good daies and some evill daies Physicians tell us in their profession of some daies in the yeare that be good daies and some that be evill daies for their directions and superstitious and idle people in the world tell us that there are some good daies to begin businesses in and some evill It seemes here the Prophet David in Theologicall contemplation findes that in the life of man some daies be good and some be evill This would be enquired into And that we may finde out which be good daies we must first enquire which be evill daies and that by Scripture account And that we may distinctly understand this we must enquire which be evill daies 1. For wicked men 2. For godly men The daies of