119 2â— esteeming it above all riches Ps. 119.14 72 110. exercising our our selves in it day and night redeeming some time constantly to be imployed in it labouring most for the foode that perisheth not Ioh. 6.27 Amos 8. 12. being resolved to deny our reasons profits pleasures credits and carnall friends and all for the words sake Marke 10.2 Thus in generall In particular two things may be noted in this verse First the praise of the word for the continuance it abideth for ever Secondly the explication of the kind viz this is true of the word which we preach unto you The first thing theÌ„ is that the word abideth for ever which other scriptures with like plainnesse avouch Ps. â— 17.2 Mat. 5. 24. Two things would be explained 1. how the word abideth for ever 2. of what word of God this is true For the first the word of God abides for ever in divers respects 1 In the Archetipe of it in God the plotforme in the minde of God though all Bibles were destroyed yet the word of God could not because the originall draught of it is in God himselfe 2. In the very writings of the word it shall last for ever that is till time be no more If all the power on earth should make warre against the very paper of the scriptures they cannot destroy it but the word of God written will be to be had still It is easier to destroy heaven and earth than to destroy the Bible 3. In the sense of it all that is said in scripture shall be performed the counsell of the Lord shall stand not a word of Gods promises or threatnings shall faile Psal. 33.11 12. 4. It abideth for ever in the hearts of the godly the impressions made in the mindes of the godly are indelible every godly man hath the substance of Theologie in his owne heart which seed will abide in him 1 Ioh. 3. 5. Lastly it abideth for ever as it makes us abide for ever and so it abideth in the gifts of the minde wrought by it in the life of grace quickened by it and in the fruits of righteousnesse to which it perswaded men Rom. 11. The gifts of God are without repentance and the word begets an immortall seed in us and the fruits of the faithfull will remaine and their righteousnesse for ever Ps. 111. 3. 1 Pet. 2.3 Ioh. 15.16 1 Cor. 3.14 1 Cor. 13. ult 2. Now for the second It is true of every word of God of every jott or tittle of it that it abideth for ever The Law and the Gospell by the law I meane the morall law for the ceremoniall law lasted but for the Jewish eternity which was till Christ repaired the world and made all things new The Use may be First for information and so in five things 1. Concerning the vanity of all outward things the perfection of them doth come to an end but of Gods word there is no end Psal. 119. 2. Concerning the estate of hypocrites and such whose righteousnesse is but as the morning dew Hosh. 6.5 this shewes they have not received the power of the word in that it doth not abide in them 3. Concerning the misery of all wicked men heaven and earth shall passe away before one tittle of the curses and woes denounced against them shall faile or be unaccomplished yea it will remaine to judge them at the last day Ioh. 7. 4. Concerning the morality of the Sabbath For since this is one of the ten words of Gods law even this word of the Lord must abide for ever else more then a tittle of it should faile before heaven and earth faile 5. Concerning the madnesse of two sorts of men 1. Such as account all diligence in preaching reading and hearing to be foolishnesse 1 Cor. 1.18 2. Such as are scorners and jest at the threatnings of scripture and say with them in the Prophet let the word of the Lord come that wee may see it Ezech. Secondly for instruction and so it should teach us all to adde to â—ur cares and desires after the word as that which will doe us good another day since in the lasting profit of it it will indure above all things else and therefore is better then all treasures yea to get this perpetuity of good wee should not thinke much to be at any labour or cost for it and the rather seeing it is such a sufficient portion or heritage Lastly this is comfortable to the godly divers waies 1. Against their unbeleefe when they are in distresse especially of spirit they thinke the word of God was wonderfull comfortable to David and such like but they cannot beleeve it should be so to them this doctrine assures them that the word of the Lord endureth through all ages and is as able to save their soules and sanctifie and comfort them as ever it was 2. Against the weaknesse of their memories The word will abide for ever some seeds of holy truth will never be lost and the spirit will lead them to all truth and bring the sayings of the word to their mind when they shall have need 3 Against the scornes of the world though men deride their counsell in making the Lord and his word their refuge yet they may be well pleased in themselves and resolve with the Psalmist still in God to praise his word For the profit of it will last to them when riches and honor and pleasures fade like the flower of the grasse to wicked men 4. Against their feare of falling away For the word of God in effect abideth for ever and it makes them abide for ever This is the word which is preached unto you These words explaine the sense of the former and direct mens minds to that use of the word which is most proper and powerfull to effect immortality in us and so there is a threefold limitation 1. That the word of God doth then cheefely beget in us eternall graces and abiding fruits when it is preached to us The intent of the Apostle is to exalt preaching not to deny efficacy to the translation or reading of the word but to shew that then it is most lively when it is in preaching fitted and applied to us and this may both instruct us what to doe and informe us what to thinke It should teach us especially two things the one is to depend upon hearing as the especiall meanes by which our soules may live for ever Heare and your soules shall live Esay 55.4 2. and it should also settle us in the resolution to heare if this be so let him that heareth heare Ezech. 3.7 It may likewise informe us in two things 1. of the misery of all such as have not the benefit of the word preached how doe their soules perish for ever 2. of the honor God doth to his poore servants the Ministers of the word when he treâ—â—â— about eternall life he sends the people to their Ministers as if he would tell
God doth not know things by defining dividing compounding or reasoning 5. Successively For God knowes all things in one view and not one after another 6. Nor lastly by Images but by his essence by a way more excellent above all Men or Angels by a knowledge most true certaine evident and perfect In this fore-knowledge of God is as in a booke recorded the persons birth qualities and deaths of every man Psal. 139.16 and the deeds of all men according to which they must be judged The speciall fore-knowledge of God lookes upon the Elect onely and is joyned with an infinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and delight in them Rom. 8.27 11.2 2 Tim. 2.19 Exod. â—â— ult This is called the 〈◊〉 of life and the writing of the house of Israel Esay 4.4 Revel 20.12 Phil. 4.3 Dan. 12.1 Ezek. 13.9 The Uses follow 1. For information We have here a sea of contemplation that the heart of man can never be able to conceive of How great cause had the Apostle to cry out as he did God! so David Psal. 114.24 Rom. 11.29 Secondly this may shew us that men cannot possibly be just before God seeing the knowledge of God is so excellent and infinite Iob. 9.2 3. 2. The doctrine of this infinite and eternall knowledge or fore-knowledge of God is used in divers scriptures for singular consolation in divers distresses as 1. Against the malicious practises of evill men that set themselves against the godly They shall not prevaile though they thinke the Lord doth not see yet they shall one day know that he that made the eye doth see and he that gave man understanding will correct and for the godly in the meane time this may comfort them that all the haires of their head are numbred Psal. 94.1 to 12. Mat. 24. 2. Against the errors and spirituall frauds and deceits of men The deceiver and the deceived are with the Lord Job 12.13 16. and therefore it is not possible that the Elect should be finally deceived Mat. 24. 3. Against our owne cares and doubtfulnesse under the afflictions and troubles of this life Doth our heavenly father know what we stand in need of Mat. 6.33 doth not knowledge also extend to the number times places and measure of our crosses and not our persons onely but our banishment teares c. are in his booke Psal. 56.9 4. Against our unbeleefe and distrust of Gods love and favourable acceptance of us His eye hath beene ever is and will be upon the righteous Psal. 34.16 5. Against the feare of falling away Is not the foundation of God sure Hath it not this seale he knoweth who are his 2 Tim. 2.19 6. Against the spirituall distresses and diseases of our soules Hee hath experience and skill to heale the broken hearted and this is a great addition to our comfort he knowes our desires in all the afflictions of our spirits Psal. 147.5 7. Against the troubles of our private Calling Thus God comforted and incouraged Jeremy Before I formed thee in the belly I knew thee and before thou camest out of the wombe I ordained thee a Prophet to the Nations c. Ier. 1.5 6 7. 8. Against the weaknesse of our faith in things promised and are not yet performed In respect of this fore-knowledge he calls things that yet are not as if they were Rom. 4.17 9. Against the doubt of audience and successe in prayer and the Lord said unto Moses I will doe this thing also that thou hast spoken For thou hast found grace in my sight and I know thee by name Exod. 33.17 10. Against the feare of Gods wrath and forsaking of man when he enters into judgement The Lord will not cast off the people whom hee knew before Psal. 94.12 to 17. Rom. 1â— 2 8.29 11. Against the contempt of the world and the censures of the wicked and all their flanders and indignities The Lord knowes us and our desires and indeavours God knowes our hearts and our innocency whatsoever the world say or thinke of us It matters not what the prisoner saith if the Iudge acquite us If God know us it is no matter whether the world doe or no. 12. Lastly How can it be but well with the righteous whom not only a God loves but with such a lasting and preventing love when he cares for them and takes order so long before 3. Thirdly the doctrine of Gods fore-knowledge may teach us 1. To feare God and forsake sinne and not to dally with disobedience seeing all is naked and manifest before him with whom we have to deale Heb. 4 13. and we may be the surer of it seeing his very word can tell us of our thoughts and the secret intent of our hearts ver 12. 2. To trust upon God and rely upon him in all estates seeing there is nothing but he knowes it and hath considered of it long since 3. It should inflame us to piety seeing no good can be done but he will know it though it be done never so secretly It should make even holy thoughts precious and deare to us and it should make us abhorre hypocrisie seeing it is so vaine and God seet so evidently through us at all times and in all actions Psal. 139.17 1 Thess. 5.8 9. 4. It should quicken us to the meditation and care of our assurance of our eternall salvation God hath delighted himselfe to foresee it from eternity and shall not we fore-know and fore-meditate of our owne glory 5. Paul useth this as a reason why we should help and incourage Christians and doe all the good we can for them For their names are in the bookâ— of life Phil. 4.3 c. 6. When we are to choose men for any Calling wee should learne of God to know before and those we see to be wicked we should never Elect custome riches friends intreaty kindred c. should never prevaile with us 7. It shewes us how we should love one another wee should imitate God no time should weare out our affection God is not sadded with love though hee set his affections upon us before the beginning of the world was 4. This doctrine of Gods eternall knowledge is terrible for wicked men and that in foure respects 1. Against the conceit of their owne parts and praises Iob. 11.11 If God should set in order before thee what he knowes by thee thou wouldst appeare more ugly then any Leper 2. Against their perswasion of secrecy in their sinnes as these places tell them Psal. 90.8 139.1.11 to 16. Ier. 17.9 10 11. yea this doctrine tells them that God hath had time enough to know them he hath observed them from eternity 3. Against their perswasion of impunity they thinke they shall escape punishment for their sins but they are deceived as is at large shewed Psal. 94.1 to 11. 139.8 9. Revel 2.23 4. Lastly woe to the man whom the Lord doth not acknowledge by his word spirit and children in this world
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
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
the Papists for 1. This word of God was afterwards written and so written as nothing must be added Rev. 21.18 2. The doctrine here reported was delivered by the holy Ghost sent downe from heaven as the coherence shews Therefore unlesse they can shew the like authority for their traditions they say nothing 3. Their traditions were of the first sort and so condemned in Scriptures Secondly we may note that Christians when their hearts are turned unto God doe see a wonderfull glory in spirituall things They see that which the Prophets desired to see and could not Mat. 13 16,17 2 Cor. 3.16 17 18. which is one difference betweene the knowledge of the godly and the knowledge of the wicked For wicked men have but a dark glimmering knowledge that tends to basenesse and bondage and this should teach us to pray for the spirit of wisdome and revelation to know the riches thaâ— is in Christ Jesus being daily carefull that the god of this world doe not hide the glorious Gospell of Christ from us But have we the will of God onely by report This word report belongs principally to the first times before the Scriptures of the New Testament were written and so the word was sure enough being delivered by Apostolicall men who confirmed it by miracles And if the word doe also belong to our times then Godâ— Ministers are said to report Gods will unto us as Embassadors doe the wills of Princes by the instructions given in their commissions or as Lawyers report the law out of their great Charter or Statute-books or as Physitians report their remedies out of the books of practice and tryed experiments It is true that the doctrine of holy things is like unto a report 1. In respect of wicked men who passe all over as a tale that is told or respect it at best but as a nine dayes wonder 2. In respect of godly men who receive it but by peeces and degrees not as one continued story but as a report 3. In respect of the matter of happinesse it is so removed from our natures and we have so little right unto it that it comes to us as a report not aâ— any thing we knew before or could expect or looke for 4. In respect of the opportunity of it if wee take not hold of it in the very season it will be gone The Lord doth not every day set before us life and death but onely at some times and then how soone is the voice gone if our hearts open not to receive it Thus of the things contained in Gods answer as they are barely propounded Now in the words that follow they are further commended to us First by the efficient causes of them By them which preached the Gospell unto you The Gospell is diversly accepted in Scripture Sometimes it signifies the history of the life and death of Christ so in the title of every Evangelist his booke and so 2 Tim. 2.8 Mat. 26.13 Sometimes it signifies the glorious tidings of Christ come in the flesh and of salvation in him so it was promised by the Prophets Rom. 1.2 Act. 13.32 but most usually it signifies in generall the joyfull newes of happinesse eternall through the favour of God in Christ Jesus notwithstanding our misery in our selves and this was called the promise in the Old Testament and the Gospell in the new The Greek word properly signifieth good newes and in the New Testament the word is used to expresse that most happy newes of God reconciled in Christ and of perfect happinesse in him Now because this newes contains the more excellent part of Gods word therefore I will consider of it more exactly This heavenly newes is the more admirable if we consider 1. What it is that the Gospell doth signifie 2. How we are assured of the newes in the Gospell 3. What are the effects of it 4. What is required in the persons that have any part in this newes Then I would resolve certaine questions and lastly make some use of all For the first the Gospell brings newes unto forlorne men 1. Of peace and reconciliation with God The Gospell of peace 2. Of remission and forgivenesse of our sins Act 10.43 3. Of freedome from death and condemnation 4. Of a divine and most sufficient righteousnesse to be revealed from heaven Rom. 1.16 17. 5. Of eternall life The Gospell of the Kingdome Mat. 9.35 and all for Christ Jesus sake the son of David Rom. 1.23 But how can we be certaine of this newes 1. By the testimony of the Spirit 2. By the vaticinies of the Prophets 3. By the miracles that first confirmed it 4. By the testimony of Christ himselfe that in our nature preached it Mat. 4.13 5. By the word of God or of the Apostles The effects of the Gospell are 1. It brings life and immortality to light 2 Tim. 1.10 2. It melts the hearts of Gods elect more then any thing with voluntary griefe for sin it makes men condemne themselves in the flesh 1 Pet. 4.6 3. It revives and refresheth with wonderfull encouragements 1 Pet. 4.6 4. It makes a man sacrifice himselfe to God Rom. 15.16 5. It is the ministery of the Spirit 2 Cor. 3. 6. It fenceth the affections against the love care after worldly things Hence we are said to be shod with the preparation of the Gospell of peace 7. It establisheth hope Col. 1.23 8. It is the power of God to salvation Rom. 1.16 Fourthly there are eight things required in every one that would have part in the Gospell 1. Reformation of life 2. Faith and trust in it Mat. 16.15 16. Eph. 1.13 Heb. 4.2 and to this end get evidence and seale to it Eph. 1.13 3. A singular estimation of it so great as 1. Our chiefest praise should be in the Gospell 2. We should be content to suffer any thing for it and not be ashamed of the afflictions or bonds of the Gospell Marke 8.35 10.29 1 Thes. 1.5 2 Tim. 1.8 Philem. 13. 4. Poverty of spirit Esay 61.1 5. A diligent strife and constant endevour to attend upon it wee should presse to it Luke 16.16 6. Professed subjection to it 2 Cor. 9.12 7. We should endevour to live so as might become the Gospell Phil. 1.27 8. We should continue in it and not be moved away from the hope of it Col. 1.23 a vile offence to be turned from it Gal. 1.6 But was the Gospell never preached till now that hee saith it is now reported Distinguish If the Gospell be taken for the newes of Christ come in the flesh then it was not preached till the times of Christ and the Apostles But if it be taken for the promise of grace and pardon in Christ it was given in Paradise to Adam and continued by the Patriarks and Prophets Act. 10. 43. Heb. 13.8 Moses wrote of Christ Ioh. 5.46 Moses wrote of Christ two waies 1. By writing the promise concerning
of Christ. Oh might some Minister think I shall never rule such a people or perswade with them yet you see God will put his Spirit in their mouth and men shall not be able to withstand the Spirit by which they speak he will give a doore of utterance and secretly bow mens hearts unto the obedience of the truth Secondly the consideration of this second doctrine may instruct us how to order our selves towards the meanes of salvation and so it may teach us 1. not to rest in the act done we mâ—y heare the best Sermons and receive the Sacraments c. yet if wee beg not the assistance of the Spirit all may be in vaine if we heard Christ himselfe yet it may not profit us 2. To beleeve in God when wee carefully use the meanes how unlikely soever the successe seeme to be God can work by the meanes as pleaseth him notwithstanding infiâ—mitâ—eâ— either of the teacher or hearer 3. To render all the praise to God and his hâ—ly Spirit in the mediation of his Son seeing thence flowes all blessing and good successe as being the onely originall fountaine of all holinesse and knowledge Thirdly in that the holy Ghost in the primitive times did so visibly fall upon the Apostles and the Disciples it may serve for divers uses 1. To confirme uâ— in the truth of the Gospell since the prophesies were therein so accomplished and the doctrine of Christ crucified so miraculously sealed 2. It may â—uâ—ble us that wee cannot see the glory of the Scriptures seeing they proceed from such a fountaine 3. It may make us in love with the Scriptuâ—es since they were penned by men so miraculously qualified by the holy Spirit of God 4. It may assure us of incredible successe if wee could stir up the holy Ghost in us we might get wonderfull knowledge and grace if we did strive in these times of the Gospell For though that manner of presence be ceaâ—ed yet God is no respecter of persons but the Spirit of God now by lesser means is able to produce the same effects in the hearts of men in what is necessary to salvation For of these times it is that was spoken Ier. 31.33 to spare iâ—stances in other things 5. Lastly it may confirme us against the scornes and disgraces of the world by which men every where dishonor the knowledge and practice of the holy things brought to us with the Gospell These things that so many deride came to us from the holy Ghost who came downe from heaven to propound and conferre them upâ—n the Church Sent downe It is to be noted further that he saith that the holy Ghost was sent For from thence 1. I observe an evident proofe that the holy Ghost is a person distinâ—t from the Father and the Son 2. Hence ariseth the consideration of the nature of this mission Mission is aâ— attâ—â—bute given here to the holy Ghost Now divine attâ—â—bute are either essentiall or personall Essentiall are such proprieties as equally belong to all the persons in respect of the essence as to be wise just mercifull holy c. Personall attributes are such proprieties as are given onely to the persons apart the one from the other do note a difference of the persons as to beget to be begotten to send forth to be sent forth to proceed to conceive c. Now these personall attributes may be distinguished also thus Some are proper to each person alone so in one as not in any other as to beget in the Father to be begotten in the Sonne to proceed in the holy Ghost some of these attributes are common to two of the persons but not to the third as proceeding in the holy Ghost is both from the Father and the Sonne so to send forth is the attribute both of the Father and Son so likewise to receive is common to the Son and to the holy Ghost so that we see whither mission must be referred Yet to make it more cleere we must understand that there is a double sending forth the one internall the other externall Internall when the Father and the Son cause the holy Ghost to proceed Externall when the Father and Son send forth the holy Ghost for outward operations amongst the Creatures especially in the Church and thus the holy Ghost is sent forth by the Father Ioh. 14.16 and by the Son Ioh. 15.16 of this mission is that speech Gal 4.7 3. Here may be a doubt might some one say Doth not this mission of the holy Ghost expresse an inequality with the Father and the Son It doth not For 1. it is not alwaies true that he that is sent forth is inferiour to him that sent him For Ionathan may send David and David send Ionathan and yet be both equall Commission may import inferiority not mission or if it did hold amongst men yet it is not true in the Trinity 2. This word is used for want of words metaphorically to shadow out something above our reach For it doth not note either a servile subjection or a locall motion but it is used to expresse either some effect of his working or some signe of his presence so that the meaning is the holy Ghost was sent that is he wrought some notable effect on earth or shewed that he was present by some signe Now for some use of this sending of the holy Ghost we may in this doctrine observe 1. That to be sent of God is no disparagement unto us hee sent his owne Spirit 2. We may here note some things wherein wee may resemble and expresse the image of the holinesse of the Trinity in us Would we live together as the three persons in the Trinity doe Then 1. we must live without envie one at another 2. Wee must not think much to be imployed one by another or to be advised and appointed in well doing 3. The salvation of the elect should be dearer to us then any respect of our selves or our owne estate we must not seek our owne things The holy Ghost repines not at his mission and the Father thinks not his Son and Spirit too good to be sent unto us As we grow in these things so we more expresse a likenesse to the Trinity Downe from heaven Something may be noted in that the holy Apostle addeth that hee was sent from heaven 1. It imports what this world is it is but a place of misery and to come into it is to come downe 2. It expresseth what heaven is it is the place of Gods residence the place where God dwels the Palace of the great King as Princes have their Palaces so hath God and as a Princes palace differs from a cottage so doth heaven from earth The Use should be to inflame our affections towards this holy place oh how should wee loâ—g to see where God dwels what natures have wee to long to see the courts of Princes and yet cannot long after the courts of our
reformation of ignorance we cannot be truely turned to God without knowledge the mind is not good therefore to teare the vaile is one part of Gods work in our conversion Prov. 19.3 Esay 25.8 4. That ignorance is wanton and full of lust Eph. 4.18 5. That the way to be rid of lusts is to be rid of ignorance For saving knowledge keeps us from sin Iam. 3.17 A godly man sinneth not because his seed abideth in him knowledge is the sword of the Spirit and here we may see the principall use wee should put our knowledge to viz. to clense our hearts of base thoughts and desires 6. That we may live in places of great meanes for knowledge and yet be grossely ignorant For he writeth here to the Jewes who had the law and the Prophets and the Oracles of God and the Priests c. 7. That all knowledge or learning without the knowledge of Gods favour in Christ and the way how to reforme our owne lives is but grosse darknesse and foolish ignorance as was before explained 8. That habituall lusts are a sure signe of ignorance whatsoever knowledg men pretend Lastly it may be profitably here asked Seeing there is ignorance even in the children of God after calling what are the signes of unregenerate ignorance Unregenerate ignorance may be discerned by divers signes 1. It hardens the heart and works a continued evill disposition to sinne with greedinesse Eph. 4.11 18. Now the ignorance in the godly may be where the heart is softned and the overflowings of corruption stopped 2. It hood winketh the soule in the maine things needfull to salvation as the knowledge of a mans owne iniquities God in Christ the forgivenesse of a mans owne sins and generally all the things of God 1 Cor. 2.14 For either wicked men perceive them not or not spiritually out of desire and care for them without corrupt ends A wicked man may discern spirituall things carnally but not spiritually 3. It hath never beene in the furnace I meane of mortification it hath never been truly repented of whereas the ignorance of the godly hath often been in the fire it hath been often confessed rended mourned for c. 4. It will suffer no saving grace to neighbour by it where ignorance hath not beene repented of there no feare of God no holy contemplation no uprightnesse love of God or his word or his people will dwell Now the ignorance that is in Gods children is well neighboured with many holy graces that can dwell by it And as these ignorances differ in nature and working so they differ in imputation For unto the godly there is a sacrifice for ignorance God dâ—th not impute ignorance unto the godly it shall be to them according to what they know and not according to what they know not And thus of ignorance and so of the 14. verse Verse 15. But as he which called you is holy so be you holy in all manner of conversation HItherto of the first branch of the description of Gods image in us as his children viz. our conformity to God in holinesse and so the image of God in us is our endevour to be like God in all things in holinesse There are three great considerations in this verse 1. whom we must imitate viz. him that hath called us 2. In what we must imitate him viz. in holinesse 3. how viz in all manner of conversation Ingenerall and from the coherence we must note 1. That it is not enough that we approve our selves to be Gods children that we avoid sin but we must also be employed in doing good Hence we are compared to trees in which barrennesse is as grâ—at a fault as ill fruit 2. That the patterne of all holinesse is God himselfe or Christ or rather God in Christ. For whither else should we goe for example If to the dumbe creatures they have not natures capable of holinesse If to Angels they are invisible and so we cannot behold them and in Scripture little is recorded of them and besides we know many of them fell away If to man they are all fallen in Adam and there is none that doth good and good men have their both errors and sins Therefore we may say whom have wee in heaven but God and there is none in earth with him Vse Therefore wee should labour 1. To know God 2. To observe the specialty of his praisâ—s that are imitable both in his word and works 3. Wee must carry our selves with that humility and piety that we may walke with God else we cannot set him aâ— a patterne before us 3. That there are two picturâ—s as it were presented to the soule and for both there is greâ—t pleading for entertainment and liking The one is the picture of sinne even of sinnes repented of which are nâ—w varnished and with many plausible motives commended by bâ—th the world and the devill not without the good liking of the flesh The other is the picture as it were of the most holy God pourtraied out in the Gospell especially in the glory oâ— hiâ— holinesse Now here we are taught what to avoid and what to follow aâ—d the rather because here we are put in minde of the experience we have of Gods goodnâ—sse for it is he that haâ—â— called us Now of the former lusts tâ—ere can be assigned no good that we â—ave gotten by them The devill may lyingly tell us of some good to come but wee know that for the time past we got noâ—hing but shame and sorrow by them Thus of the generall As he that hath called you The first thing iâ— whom we must imitate aâ—d that is here exprest by 〈◊〉 to be he that hath called us viz. God and the Lord doth of purpâ—â—◠〈…〉 oâ— descriptions of himselfe for divers reaâ—ons 1. 〈…〉 our disability to câ—â—ceive of God as he is fully and thereâ—â—re he 〈◊〉 his knowledg into us by drops or sparâ—les as it were so far is our nature swarved from the knowledge of God that the doctrine oâ— God in the whole iâ— a doctrinâ— too transcendent for us 2. This God dâ—th to excite affection in us toward him as taking no delight in a dull câ—â—templation of him and therefore by such pâ—riphrases he doth with some 〈◊〉 consideration either gore us if it be a phrase of terror or suddâ—nly 〈◊〉 with some divine spaâ—â—les that like lightning force our attâ—â—dâ—â—â—â— 3. The â—ord doth use such descriptions out of choice of 〈…〉 which is most pertinent to the question in hand The Lord thrâ—ughâ—ut the whole Scripture is every where respective of the names he giveth 〈◊〉 therein shewing us what care we should have in taking up the name or title of God 4. It is a most forcible kind of speaking for compendiously it importeth abundance of matter usually more then the bare title it selfe would import as here thiâ— phrase He that called you doth not onely shew that it is God that is to be imitated
but it also gives an excellent reason why taken from his free grace in calling us and it expresseth also the manner of imitation viz châ—efly to follow God as he is revealed in the Gospell in our calling or when we come truely to see him in the state of grace It is out of question the Lord mentions our calling as one of the chiefest and excellentest benefits bestowed upon us as that which should much stir us inflame and hath great force to prevaile upon us In generall from hence we may note 1. That the consideration of our calling and election out of the world should be put to this use to fire us so much the more to holinesse of life and conformity to God 2. That he that hath true grace is as much stirred with the consideration of his calling as any one thing whatsoever ordinarily It cannot but affect us to thiâ—ke in how sinfull a case God found us and how freely he loved us how great mâ—rcy he called us unto and how unexpected it was either for matter or mâ—anes and how ready he was to forgive and how he passed by others worthier and likelier then we c. 3. That of all the benefits bestowed upon us by God the works of grace are the best It is more that God hath called us then that he hath given us treasures or honor or pleasure or whatsoever of outward things yea and every true Christian doth in his affections so account it 4. That the works of grace in God doe excell the works of nature The Lord thinks himselfe that he hath done more for us in that he called us then that he made us of nothing 5. That 〈…〉 of God it is sufficient through Gods acceptation to 〈…〉 aâ— he reveales himselfe to our understanding in our calling accoâ—ding 〈◊〉 the revelation of his grace in our conversion so as wee are wilâ—iâ—◠〈…〉 knowledge for so to conceive of God as he that called 〈…〉 to acceptation Thus of the generall 〈…〉 the Lord singles out this work of our calling to quicke◠〈…〉 it will not be much amisle to consider of it particularly es 〈◊〉 〈◊〉 as it 〈◊〉 â—ere propounded Foure thingâ— mâ—y be here noted What Who Whom and When. What or the wâ—rk it selfe He called us Who was the author of this calling viz. He aâ— God Whom or the persons called you When or the time hath 〈…〉 may understand more distinctly what our caâ—â—â—ng frâ—m God 〈◊〉 it will not be amisse to consider 1. 〈…〉 God calls us 2. What our effeâ—tuall calling is 3. Why our convâ—rsion is termed by the name of calling 4. How 〈◊〉 can know that God calls me in particular seeing he doth not name me 5. Why did Gâ—d call us 6. To what he calls us 7. The 〈◊〉 For the first the â—â—lling of God is either particular or generall The particular is to seâ—ve Gâ—d in some set function of outward life and so is the 〈…〉 The generall calling is to the service of 〈…〉 with promise of eternall reward through the 〈…〉 Christ. This generall calling is likewise of three sorts 1. Externall 2. Internall or both 3. externall and internall 1. The externall alone is called common and ineffectuall the 2. and 3. is called singular and effectuall 1. The outward calling is the worke of Gods grace in his word offering Christ and calling upon all sorts of men to reforme their waies and receive Christ and yeeld obedience to Gods holy will to their salvation if they will obey 2. The inward calling is the worke of Gods Spirit effectually stirring up and perswading the Elect to heare and obey and receive Christ unto salvation 3. The calling that is both inward and outward is the action of God both by his Word and Spirit calling out his Elect by name particularly and perswading them to separate from the world and receive the covenant of Gods grace in Christ and to devote themselves to holinesse of life and this last is the calling here meant and by this definition of it the second thing is answered viz. what our effectuall calling is Now for the third point This marvellous thing wrought by Gods wonderfull mercy by his Word and Spirit is tearmed by the name of a calling and that fitly for divers reasons 1. Because the meanes by which God worketh upon us ordinarily is his Word or the voice of his servants calling upon us for amendment c. 2. Because through the mighty working of the Spirit of Christ the voice of Gods servants speaking out of the word is directed to us in particular with such power and life and our dead hearts are so revived that the doctrine is as if God did speak to us in particular we receiving the words of the Minister as the very voice or word of Christ Thus the dead heare the voice of the Son of God and live 3. Because God would hereby note unto us the easinesse of the worke he can doe it with a word as he made the world and calleth up the generations of men as the Prophet speaketh so can he in an instant with a word convert a siâ—ner He said let there be light and there was light so if hee say let there be true grace there is presently true grace Quest. But how may a true calling be discerned seeing wicked men may be affected by the word and see that it concerneth them Answ. It may be discerned by divers effects that follow upon it some immediately others appeare some longer time after in the exercise of godlinesse The effects are 1. An inward sight and willing confession of our sin-guiltinesse joyned with a detestation of all sin and confusion in our selves for our waies that are not good so Christ came to call sinners not the righteous 2. A willing separation from the world both inward in letting goe the love of earthly things even those most before beloved and outward in forsaking the needlesse society with wicked men This the definition imports 3. An unfained purpose to forsake all sin never to returne to it again desiring righteousnesse both imputed and inherent with daily desires 4. A love of God and his glory above all things The called of God are described by that periphrasâ—s of such as love God Rom. 8.28 5. The exercise of daily and constant prayer a spirit of prayer Ioel 2.32 6. Teachablenesse or willingnesse to be ruled by the word in all things which may be gathered by the contrary Ier. 7.27 7. The called of the Lord are such as Isay 44.5 8. The unfained hatred of Popery and kingdome of Antichrist this is made a signe in these last ages Revel 17.14 This is so faire a signe that it is found in all the chosen of God Now for the fift thing wee must know that this calling or choise doth not come from any preceding merits of ours but from the onely admirable free grace of God as it appeares 2 Tim. 1.9 Rom. 9.12 Sixtly Gods
be their eternall food in heaven The meat offering must be upon the Altar to signifie that we can have no hope of nourishment but from the merit and vertue of the sacrifice of Christ as all meanes are sanctified by it VERSE 21. to 32. Hitherto of the sacrifice for the richer sort Now followes the course to be taken for the poorer sort which in effect is the same with the former save that he must take Turtles or Pigeons instead of two of the Lambs The things here to be noted are 1. That in the application of Christ God puts no difference the poorer sort if they be penitent may be justified as well as the richer 2. That without Christs sacrifice no man can be justified be hee of what condition he will 3. That in the receiving of Christ all are not alike qualified for the measure of grace and discerning and faith 4. That the endevour is accepted for the deed for the poore is excused if he provide a sacrifice according to his labour of his hand 5. That if wee through carelesnesse neglect the meanes of further grace that is a just exception therefore it is urged three times If he cannot get so much ver 21 31 32. Hitherto of the digression into the explication of the doctrine of clensing the Leper And thus of the nature of this work of sanctification The subject followes Your soules Your soules It is true that by the soule synecdochically hee meaneth the whole man for he that is truely sanctified is sanctified in soule in body and spirit 1 Thes. 5.23 The medicine is applyed and goeth as far as the disease and Christ dâ—ed as well for the body as the soule and both must be purged before we can enter into the Kingdome of heaven and therefore wee are charged to abstaine from all filthinesse both of flesh and spirit 2 Cor. 9.1 and our bodies must be offered up as a sacrifice to God Rom. 12.1 yet notwithstanding the soule is named as that which God chiefly stands upon though he require and worketh both for the holinesse of the heart is that he calls for to have given him Ier. 4.18 and we do perform the most immediate worship by our spirits Ioh. 4.24 and the sanctity of the heart is the fountaine of all the outward holinesse as the impurity of the heart is the cause of the outward impurities of life Besides the soule is the seat of all holy graces that are saving graces they dwell there though their imployment must sometimes be without and further the sanctification of the soule is characteristicall for that is the holinesse that distinguisheth betweene the godly and the wicked This then is the observation that the chief seat of true grace and holinesse is in the soule of man The Use is divers 1. For Information From hence it is manifest 1. That they are grossely deceived that think inward inordination of thoughts and affections are no great faults whereas the infection of the soule is most dangerous because it is the fountaine of all the rest and is more usually committed and more hardly cured Psal. 78.8 â— 66.18 95. c. 2. That God lookes not at the outward appearance of men hee askes not what houses clothes fare friends c. they have but what grace they have in their hearts yea it is certainâ— that outward reformation will not here serve the turne Hypocrites that make so much adoe about washing the out-side are deceived in their reckoning God will not be deluded with painted sepulchres hee knows what is within and the civill honest man is in the same case 3. That true grace may be where there is not an outward shew of it the truest sanctification is in the heart yet this gives no liberty to wicked men For it is not true that a wicked life may be found where there is grace in the heart therefore call thou not that uncleane which God hath purified 1 Cor. 4.5 4. That it is a grievous sinne to infect the soules of men by example counsell provocation corrupt opinions c. They that would poison the bodies of men were worthy punishments in all mens judgements how much more they that wilfully poyson many soules 5. There is no need of any purgation after this life for God takes an order to purifie the soules of his people even in this world Secondly for Instruction 1. Therefore this should strongly perswade with us to seek inward holinesse If there be so much adoe in the world to get cleane and cleare faces what should our care be to have cleane soules seeing God looks at that Psal. 7.9 God searcheth the heart and reines The chiefest thing wee can get for our soules is the purifying of them Ierem. 44.14 what profiteth it to winne the whole world if thou lose thy soule for the foulenesse of it and it is certaine no beauty of the face can allure a man so much as the cleannesse of the heart doth allure Christ. But this inward holinesse chiefly consists 1. In casting out the vices of the soule evill thoughts ignorance pride inordinate affections stubbornnesse of will and humour with whatsoever drosse hypocrisie security malice c. 1 Pet. 2.12 circumcise therefore thy heart Col. 2.11 2. In attaining new gifts of the spirit of grace such as are illumination discerning faith zeale love of God softnesse of heart affections of worship c. Heb. 13.9 2 Cor. 4.6 Rom. 5.5 3. In the exercise of these in the daily coâ—rse of our lives looke to thy heart when thou dost any work to God â— In the reformation of the heart wee must looke to it that we be sanctified throughout it is not enough there be some gifts in some of these faculties but there must be grace in all and so of the sinnes of the soule to be mortified 3. This doctrine may be a great comfort to the godly that have set their hearts to serve God in their spirits and labour for the true grace of Christ in their soules though they abound with infirmities and the world speak evill of them it should comfort us against the many aspersions of men Psal. 17. 4. c. though it be true as Prov. 20.9 yet God accepts of the desire c. Rom. 8.27 Quest. But how know I whether I have the true grace of Christ in my soule Answ. By this text thou maist know it by three things 1. If thou seeke inward purity as well as outward 2. If thou find an alteration in every faculty of thy soule 3. If thou be like unto God that hast most care of what shall become of thy soule and art most carefull of meanes for thy soule Quest. But what shall one doe to get a cleane heart Answ. 1. Examine your hearts as Psal. 4.4 for the heart is deceitfull Ier. 17.9 c. 2. Pray to God to create a new heart in thee 3. Attend upon the meanes that are powerfull to clense the heart our
whether my obedience be right or no seeing I cannot have true grace else Answ. I might answer out of other Scriptures that a childe of God may know his obedience is right by two things 1. Because God heares his prayers Ioh. 9.39 Psal. 66.18 2. Because thou hast hyred thy selfe by covenant to doe Gods works as a servant of righteousnesse and thou dost worke as a servant every day Rom. 6. But I answer out of this text Thou maist know thy obedience iâ— right because thou hast these foure things 1. Thou makest the truth thy guide and dost obey for the truths sake and commest to the light as Ioh. 3.21 2. Thy obedience is from thy heart and with thy heart it is inward as well as outward 3. Thy obedience is in all things 1. Though it be against thy profit c. Heb. 11.8 2. In the least commandements 4. Thy obedience is in all places 1. As well absent as present Phil. 2.12 2. Before the wicked as well as the godly 3. Before the meanest Christian as well as the greatest Through the spirit Our sanctification was first wroâ—ght by the Spirit of God and it is of the assistance of the Spirit that we doe performe obedience to the truth of God For 1. It is the Spirit that quickens us and raiseth us in the first resurrection Ioh. 3.5 2. It is the Spirit that leads us into the truth â—â—d enlightens us Ioh. 14. 3. It is the spirit that sets us at liberty from the bondage of corruption we have lived in 2 Cor. 3.17 and kils the deeds of the flesh Rom. 10.11 4. It is the Spirit that makes us mourne when wee faile of â—bedience Zach. 12.12 5. It is the Spirit that sheds aâ—â—oad the love of God in our hearts by which we are inflamed with desire to obey Rom. 5.5 It baptizeth us with fire Mat. 3. 6. It is the Spirit that makes us finde a rellish and sweetnesse in spirituall things Rom. 8. 7. It is the Spirit that worketh in us the particular graces that adorne our obedience Gal. 5.22 yea by the Spirit the Lord works our works for us it causeth us to obey Ezech. 36. Esay 26. Psal. 90. 8. It is the Spirit that shews us the recompence of reward to incourage us to obey 1 Cor. 2.10 The Use is 1. For information for hereby it is evident 1. That the godly have Gods Spirit Rom. 8.9 2. That there can be no absolute free-will in man seeing it is not by his owne power that he doth obey Gods will 3. That the holinesse a Christian hath in this life is of singular worth Wee use to esteeme the work by the workman And if wee admire them that can make us faire houses clothes faces c. how much more should we admire the workmanship of the Spirit of grace that purifies and makes our soules faire It is a better piece of workmanship then is shewed in making of the world 2. It should teach us 1. To be more carefull of sinning seeing wee shall thereby vexe or grieve or tempt the Spirit of God in us yea and deface his workmanship 2. To stir up our selves to undertake the work of godlinesse seeing we have the Spirit to assist us which is a Spirit of power 2 Tim. 1.7 Vnto the unfained love of the brethren One chiefe end of our sanctification is that wee might ever after live with all holy love together God hath purifyed us to this end that wee might love the godly above all others after we are converted That which is chiefly to be done of us is the duty of brotherly love In these words three things are to be observed 1. That the godly are brethreâ— 2. That we must love the godly above all others and that we were converted to that end Our chiefest fruit after conversion is to shew our love to them 3. That God cannot abide faining in this love 1. For the first the godly are brethren Col. 1.2 1 Tim. 6.2 Mat. 23.8 borne of the same wombe 1 Pet. 1.23 adopted of the same Father Eph. 4.5 brought up in the same family Eph. 3.17 estated in the same inheritance Rom. 8.17 written amongst the living in the same City with the writing of the same house of Israel Esay 4.3 executing the same office of Prophets and Priests to God Rev. 1.7 1. The Use is first for information We see the godly though despised in the world yet are people of a great kindred The meanest Christian hath as good friends as the greatest Potentate Grace works as it were a consanguinity with all the Saints 2. For instruction and it should teach us divers things to doe and avoid Are the godly thy brethren Then 1. Live familiarly with them visit them be not a stranger unto them Act. 15.36 2. Doe what thou dost faithfully for them Ioh. 3.5 3. Defend one another by words and works ye are brethren let not a godly man be wronged if thou canst help it 4. Supply their wants with a brotherly affection Iam. 1.15 1. Ioh. 3.17 The things we must avoid 1. Wee must take heed of contention Gen. 13. and this contention is either 1. Publike suites 1 Cor. 6. 2. Private quarrels or discords Ob. But they doe me wrong Sol. 1. Admonish them of it Mat. 18.18 Lâ—v. 19.17 2. Be not unadvisedly angry Mat. 5.22 3. If they repent forgive them even seventy times Mat. 18.21 and be quickly reconciled Mat. â— 23 24. 2. Call no man Rabbi or father on earth Mâ—â— 23.8 9. The Angels refuse it Rev. 19.10 22.9 3. Speak not evill one of another Rom. 14.10 Iam. 5.9 4.11 It is the devils property to accuse the brethren Rev. 12.10 4. Be not ashamed of them for Christ is not ashamed to owne them as brethren Heb. 2.10 5. Have them not in respect of persons The poore are brethren as well as the rich Iam. 2. Though they be in tribulation yet they be companions in Gods kingdome as well as we Rev. 1.9 6. Lastly Superiours Magistrates Ministers Masters of families must take heed of tyranny and contempt for they rule their brethren The godly must be loved above all others this is a maine end of our sanctification Rom. 13.8 Col. 3.14 Eph. 4.16 1 Ioh. 3 11â— 4.21 The Use is first for reproofe of worlds of people that neglect this love of the godly which should be as the life of their lives yea contemne them yea and reproach them they love none worse then the godly Quest. But how shall I know who are godly Answ. Thou maist know them 1. By their innocency they beare their fathers image 2. By their love to Gods house and the Word 3. By their language 1 Ioh. 4.5 â— 4. By the opposition of the world Quest. What good should I get by them Answ. 1. By sorting with them thou wilt be protected from many judgments which else would fall on thee Sodome had been spared for ten
is the temptations of unbeliefe 2. Against present affliction when wee consider what wee are borne to 3. Against the scornes of the world we are borne not of blouds but which is better of the bloud of Christ Ioh. 1.12 2. For Instruction for the remembrance of our new birth quickens us to a care to live as becomes our new birth which is the true reason why it is mentioned here The Use is first 1. First for Ministers to bend the whole course of their ministery hitherto what doe we profit them if we gain them not to God Yea hereby the glory of many Ministers is to be judged He is the excellentest teacher that can convert most to God Here God will be free 2. For all sorts of men as 1. For all godly men 1. If they be strong to build themselves up in the contentment of their birth 2. If they be weake to looke to the establishing of their hearts in the assurance of it 2. For unregenerate men it should awaken them to a care to shake off their lamentable security procrastination prejudice silence sinfulnesse or what else hinders them from this glorious worke To this end Think of death and the threatnings and anger of God seriously Judge thy selfe for thy sinnes Pray with David for a cleane heart beg a new heart Ezech. 36. Parable Get out of ill company Be warned to fly from the wrath to come Neglect not so great salvation Be not deceived Gal. 6.7 1 Cor. 6.9 Take heed lest God leave you with the very discourse of regeneration What shall it profit to be borne of great bloud c. if thy soule perish for ever I beseech you therefore by the mercies of God save your soules that you perish not in the condemnation of the world Consider God would not have you die c. The second thing that may be noted from hence is that our blessed immortality begins at our new birth for by the Gospell God brings immortality to life and light 2 Tim. 1.10 and by the Spirit of Christ we are then quickned Eph. 2.1 4. being by nature dead in respect of true immortality For from this moment of time Christ lives in us Gal. 2.20 we are alive to God though we be dead to the world The Use should be first to put vs in mind of the marvellous power and glory of the Gospell that brings this life light unto us 2 Tim. 1.10 2. We should be comforted against all our feares and doubts and against all the afflictions or temptations of our naturall life for immortality is begun in us already Those divine sparks are so kindled as they shall never be quenched God hath kindled the light of heaven in us This is very eternal life we have here on earth Ioh. 17.3 God hath made us immortall creatures already for though we have not yet attained to the full degree of the shining brightnesse of our immortall happinesse yet from degree to degree wee shall proceed till we be like the aâ—â—ient of dayes Immortality may be distinguished into foure degrees or states 1. The first iâ— the life of the infant in grace and then we live as babes two things being eminent companions of that estate viz. weaknesse and crying that is many frailties and much griefe for sinne and wants 2. The second is the life of young men in grace 1 Ioh. 2.14 Heb. 5.13 and here two things are eminent 1. affections and 2. strength or might or power of gifts 3. The third is the life of them of ripe age or of fathers in grace 1 Ioh. 2. 14. Heb. 5.13 Here likewise two things more shine 1. greatnesse of judgment or experience 2. an habituall conquest over all sorts of sinnes so as the very taste of them or temptations to them are enseebled and more seldome These three are on earth 4. The fourth estate is that wherein we shall be like the anâ—ient of dayes even God himselfe in the perfection of all gifts and possession of all happinesse Lastly this doctrine may shew the miserable estate of all such as will not be informed by the Gospell They faile of immortality and must die in their sinnes for if they be not borne againe they perish for ever Thus much of the fountaine of new birth The manner followes considered 1. negatively 2. affirmatively Not of corruptible seed Two things are here imported concerning the naturall birth and propagation of all men The first is that our naturall birth doth not advance our immortality and everlasting happinesse we hold not our happinesse by any title from our carnall birth Mat. 3. Rom. 9. We are not borne heires of heaven In our birth we receive the beginning of naturall life from the seed of our naturall parents but not of eternall life The second is that this naturall seed is corruptible we so live that we must die we cannot hold out even in that estate for men will die and they come of men that have dyed Hâ—b 9. Iob 10. Ps. 89. and therefore the Use should be 1. To abate the great thoughts that arise in great persons about the noblenesse of their birth 2. We should all be thereby the more quickned to the care of new birth 3. Therefore we should looke for death and prepare for it and patiently beare the infirmities accompany our mortall bodies till the time of our change come 4. Impenitent sinners should awake to live righteously seeing their perfections must come all to an end they cannot long abide in the greatest glory of the world they can attaine to 5. Here is a manifest difference betweene the children of the two Adams the children of the first Adam are borne corruptible the children of Christ are borne incorruptible 6. Lastly here is a singular consolation to the godly about their perseverance They are confirmed as the Angels of heaven they cannot fall away they are not borne of corruptible seed Thus of the manner negatively considered In the affirmative observe two things 1. what the meanes is 2. and by what it is Or thus The meanes is seed described by the properties It is incorruptible and by the cause or instrument of generation viz. the word of God Seed To omit the usuall acceptation of the word seed It is taken in Scripture in a restrained sense many wayes Sometimes for Christ Hee is that seed in whom all the nations of the earth are blessed Sometimes for the godly The children of the promise are the â—eed Rom. 9.8 Sometimes for the body of man within the grave which is cast into the earth as seed in the day of buriall 1 Cor. 15.43 Sometimes spirituall things in generall 1 Cor. 9.11 Sometimes the fruits of righteousnesse or mercy Iames 3.18 2 Cor. 9.6 So there is sowing to the Spirit Gal. 6.7 8. Sometimes for the word of God Mat. 10.13 Sometimes for saving graces conceived in the hearts of the godly and so I take it here And thus grace is like seed either
unto them yea unsearchable riches Eph. 3.6 All ages ought to wonder at the riches of Gods kindnesse to the beleevers in Jesus Christ Eph. 2.7 Christ in us is our riches Col. 1.27 and thus he enricheth us with the favour of God his own merits and righteousnesse the grace of the Spirit and the promises of the Word and the hope of glory The Uses are many Vses First woe to the rich men of this world that are not rich in God and Christ Luk. 12.16 21. Let not the rich man glory in his riches Ier. 9.24 Secondly let the brother of low degree rejoyce in that God hath thus exalted him Iâ—â— 1.9 For godly Christians aâ—e the richest men in the world for their possessions are greatest because theâ— possesse Jesus Christ and his treasureâ— Iames 2.5 For God is rich to all tâ—at call upon him Hee cannot be a poore man that can pray Rom. 10.12 Christ makes amends to the poore Christian for all his wants Thirdly hence we may gather anothâ—r signe to try our faith by If Christ be more precious to us than all the world besides it is certaine we are true beleevers For Christ is precious to 〈◊〉 but beleevers Phil. 3.9 8. Fourthly we should strive with all â—hankfulnesse to admire and praise the grace of God that hath bestowed such riches upon us in Christ Eph. 1.7 Fiftly we should hence learne to â—ake more account of our faith which is therefore precious because it applieâ— Christ unto us Hence poore Christians are said to be rich because they have faith and assurance of faith and hee calleth it all riches of full assurancâ— Col. 2.2 2 Pet. 1.4 Iam. 2.5 Sixtly we should live securelesse Men would promise to live at all hearts ease if they were rich enough why Christians are exceeding rich and possesse more treasure than all the woâ—ld besides and therefore should live henceforth by the faith of the Sonne of God which was given to them Gal. 2.20 Seventhly looke to it that thou keepe Christ whatsoever thou losest resolve to lose father mother wife children friends house lands yea and life too rather than lose Christ who is so precious Eighthly we should shew it thâ—t wee account him our greatest riches and that we shall doe first by esteeâ—ing the Gospell that brings us daily tidings above gold and silver Secondly by oft receiving of the Sacraments we should account the Word and Saâ—raments as Gods Exchequer whither we alwaies come to receive more treasure Thirdly by making much of them that resemble his vertues Fourthly 〈◊〉 longing for his appearing Thus as Christ is our riches Now secondly he is precious in that he is an honour unto us and so some translate it Christ then is a singular honor to every beleever and he is so both in heaven and in earth First in heaven he is an honour to us because he graceth us before God and the Angels covering our nakednesse with the rich garment of his owne imputed righteousnesse and making daily intercession fâ—r us to God and covering our imperfections and presenting our works and prayers to God and giving the Angels a charge to look carefully to uâ— Secondly And so he is an honour to us on earth both amongst the godly and amongst the wicked First Hee graceth us amongst the godly by giving 〈◊〉 room in their hearts causing them to love us and honour us even for Christ onely whom they discover in us by our love to Christ and faith in his name and imitation of his vertues Secondly and he graceth us also amongst the wicâ—ed by protecting and acknowledging us in times of greatest distresse and by washing out the blemishes which our owne indiscretions at any time brought upon us and by cleering our innocencies from their unjust aspersions The Use may be first for confutation of their folly and madnesse that account it a course of abasement to follow Christ and leave the vanities of the world Godly â—ourses are honorable courses No man ever lost honor by cleaving to Christ and living so as might become the faith and love of Christ. Secondly and withall we may hence be informed that all the honor that is without Christ is but obscure basenesse no man can be truely honorable without the faith of Jesus Christ in his heart Thirdly we should hence be resolved to make more account of the godly because Christ is to them all honour they are the onely excellent ones in the world Fourthly we should labour also to be an honour unto Christ and to the faith and profession of his name and service we must remember that he is our surety to God for us and hath undertaken for our good behaviour and therefore for that reason we should be carefull of our duties and besides wee see that the disorders of great mens servants leave an imputation on their master and so it is with us and Christ. If we live righteously and soberly and religiously we honour Christ our Master but otherwise if we be scandalous we dishonour Christ and therefore had need to look to our waies And lastly we should account Christ sufficient honour to us and not regard the scornes and reproaches of the world but rather with Moses esteeme the reproaches of Christ greater riches than the treasures of Aegypt Thus of the consolation to the godly The terrour to the unbeleevers is exprest first partly by charging upon them their offence secondly and partly by describing their punishment Their offence is disobedience To them that are disobedient All unbeleevers stand indicted of disobedience and that in three respects For first they are guilty of Adams disobedience For by the disobedience of one man many are made sinners Rom. 5.19 Secondly they are guilty of disobedience against the morall Law which they have broken by innumerable offences and in respect thereof are liable to all the curses of God Deut. 28. Thirdly they are guilty of disobedience against the Gospell For there is an obedience of faith Rom. 1.5 and the Lord complaines that they obeyed not the Gospell Rom. 10.16 and for this disobedience God will render vengeance in flaming fire at the day of Judgement 2 Thes. 1.8 Now men disobey the Gospell not onely when they are bewitched to receive false opinions in religion Gal 3.1 but also and chiefly when they beleeve not in Jesus Christ but live in their sins without repentance Vses The use should be for humiliation unto impenitent sinners they should take notice of their indictment and make haste to humble themselves before the Lord lest sentence come out against them and there be no remedy and the rather because God will aggravate against them their disobedience Now there are many wayes by which a sinner may take notice of the aggravations of his disobedience as First by the number of his offences if hee consider that he hath made his sins like the haires of his head To be guilty of treason but in one particular should occasion
was the lot of David in his time Secondly that all this was foretold in the old Testament and therefore might not seeme strange Thiâ—dly that all those oppositions should be in vaine for God would reject and confound those opposites and would prosper and advance the right of Jesus Christ without the help of those men In the particular consideration of these words three things must be noted First the persons threatned viz. the Builders that is the Scribes and Pharises and those that under pretence of religion did oppose Christ. Secondly the cause of their punishment viz the refusing of Christ the foundation stone Thirdly the judgement inflicted upon them which is twofold the one implyed the other expressed There is a judgement implyed viz. That though they were by calling and in the account of the multitude Builders yâ—t God would reject them and goe on with his work in converting both Jewes and Gentiles without them The judgement expressed is that Christ whom they so much hated and opposed should be in spight of their hearts and to their extreame vexation made King of the Church and exalted to supreme power over all things and the onely stay of the whole Church both of Jews and Gentiles And herein it is to be noted both the manner how this shall be done in the word is become or is made and also the time in that he saith It is made Builders Quest. A question may be moved here for the sense viz. how the Scribes and Pharises and such like men can be said to be builders Answ. For answer hereunto wee must understand that the Scribes and Pharises and so wicked men that possesse eminent places in the Church may be said to be builders First in the account of the multitude whatsoever they were indeed yet they were so accounted as builders and prime men in managing the affaires of the Church Secondly the Scribes and Pharises may be acknowledged in some respect as builders indeed They did God some worke For howsoever they did not soundly teach Christ yet they drew the people by their doctrine to avoid on the right hand the Stoicall strictnesse of the Essenes and on the left hand the profane irreligiousnesse of the Sadduces Thirdly they were builders by calling they have the name not so much from what they were as from what men in their places had been or ought to have been And these are the persons that oppose Christ and are thus severely judged of God Divers things may be hence noted First that men may be great in their owne opinion and in the account of the world who yet are nothing set by of God such were these Pharises Luke 16.14 15. And therefore we should labour for a spirit without guile and not be wise in our selves or rest in outward shews but seek the praise of God we are safe if God allow of us though all the world disallow us Secondly that God will acknowledge freely any good he finds in his very enemies as here the Pharises are not denied the title of Builders for that general work they did in encountring the Sadduces and Essenes And as they are called Builders so are the devils called Principalities and Powers to import what is any way of praise in them notwithstanding their horrible fall Which should teach us to learne of God to doe likewise towards all our enemies and withall it may much comfort us If God will doe thus with his enemies what will he doe with his owne children and servants how will he honour and reward them and if the notorious oppositions of the Pharises cannot hinder Gods acknowledgement of that little goodnesse was in them how much lesse shall the meere frailties of the godly that will doe nothing against the truth though they cannot doe for the truth what they would hinder the glorious recompence of reward and acceptation with God! Thirdly we may hence note that Christ and Religion and the sincerity of the Gospell may be disallowed and opposed by great learned men by such as are of great mark in the Church even by such as were Governors of the Church in name and title Quest. 1. Two questions doe easily rise in mens minds upon the hearing of this doctrine The first is Whence it should be that learned men who have more means to understand the truth than other men and by their calling more especially tyed to the study of all truth yet should be drawn to oppose or reject Christ and the truth Answ. I answer that this may come to passe diversly First sometimes it is because of their ignorance neither may this seeme strange that they should be ignorant for though they may be very learned in some parts of study yet they may be very blockish in some other Besides the naturall heart of man doth not take any great delight in the study of the Scriptures and therefore the answer of Christ was proper Yee erre not knowing the Scriptures or the power of God Secondly in some it is because of their secret Atheisme Many learned men be very Atheists in heart and such were some of the Pharises for they neither knew the Father nor Christ as he chargeth them Thirdly some have a spirit of slumber they have eyes and yet cannot see as in the case of some of those Pharises they could not apply the very things themseâ—ves spoke For being asked about the King of the Jews Mat. 2. they could answer directly out of the Scriptures and give such sigâ—â—s of the Messias as did evidently agree to Jesus Christ and yet these men were so infatuated that when God shews them the man to whom their own signs agree they cannot allow of him Fourthly in some it is envy They are so fretted at the credit and fame of Christ or such as sincerely preach Christ that for very envy they strive to destroy the work of God and to disparage the progresse of the Kingdome of Christ they cannot endure to see all the world as they account it to follow Christ. Fiftly in others it is ambition and desire of preeminence and the quiet usurpation of the dignities of the Church that they alone might raign and be had in request this no doubt moved the Pharises and was the cause why Diotrephes made such a stir in the Church Sixtly in others it is covetousnesse and desire of gain These are they that account gain to be godlinesse as the Apostle speaks and such were some of the Pharises Luke 16.14 Seventhly in others it is a wilfull and a malicious hatred of the truth and such was it in those Pharises that were guilty of the sinne against the holy Ghost Quest. 2. But how shall a simple ignorant man stay his heart and be setled in the truth when the wise and learned men of the world oppose it how can he tell it is the truth which they reject who have more learning and wit than he Answ. I answer A simple and single-hearted
Christ. As the Israelites were chosen out of all the nations of the world so now the Elect out of all the ages of the world Quest. But what is there in the election of a Christian that should so much affect him as to account himselfe so wonderfull happy in that respect Answ. There are many things in our election which should much ravish us as to consider First when we were chosen viz. before the foundation of the world from all eternity Oh what a favour it is to thinke that God had such thought of us be fore ever wee had any beeing Eph. 1.4 Secondly by whom wee were chosen viz. by God Men are wont to be affected if any of any degree almost doe point out them above others unto any condition of praise or preferment To be beloved and in request with any is a contentment but especially if Kings or great persons should chuse us out to set their love upon us how would wee be moved with that Oh! what comparison can there be betweene the greatest men on earth and the great God in heaven Thirdly to what we were chosen viz. to a Kingdome and great glory For meaner persons to be chosen to any preferment it would prove a great contentment but especially to be advanced to the highest honours why God hath chosen and called us to no lesse an happiness than a Kingdome and glory yea his Kingdome and glory in heaven Mat. 25.34 2 Thess. 2.13 14. Fourthly for how long this choice must last viz. for ever To be chosen to a great office though it were but for a yeare is a great honour in the account of some men but especially to enjoy a Kingdome if it may be for divers yeares as twenty thirty forty or the like how would men rejoyce that could attaine to such an election But behold our happinesse is greater For we have by our Election an entrance into the everlasting Kingdome of Jesus Christ. Fifthly upon what reason we were chosen viz. upon Gods free and meere grace and goodnesse hee chooseth whom he will It was his good pleasure to chuse us to such a Kingdome we had it not by descent or desert Rom. 9.18.21 Ephes. 1.11 Sixthly in what manner he chose us viz. unchangeably To be chosen to so great an estate though it had beene but during pleasure and that pleasure to such as might change had beene a great advancement but Gods purpose remaines according to his choice Rom. 9. and whom he elected he calls and whom hee calls he justifies and whom he justifies he glorifies Rom. 8.30 The foundation of God remaineth sure 2 Tim. 2.19 Lastly to consider whom he chose which hath a double incitation in it For first the Scripture tels us Many are called but few are chosen Now this increaseth our honour that but a few onely can be admitted to the participation of it If many had enjoyed it the commonnesse of it might have had in it some occasion of lessening the value of it Deut. 7.6 7. Mat. 20.16 Secondly God chose us that were most vile creatures polluted in blood covered with filthinesse fallen from him by vile Apostasie and our rebellion in our first parents and being guilty of many treasons in our owne actions And this should much move us that God should set his heart upon such vile wretches as we every day are proved to bee Uses The use of this may be divers But I will onely stand upon two uses First the consideration hereof should enforce upon us a care to make our election sure 2 Pet. 1.9 Quest. Now if any aske By what signes I may know that I am elected of God Answ. I answer There bee divers infallible signes of election As for example First separation from the world when God singles us out from the world it doth manifest that he hath chosen us from all eternity Now that this separation may be proved sure and infallible we must know First that it is wrought in us by the Gospell 2 Thess. 2.14 Secondly That it containes in it a contempt of earthly things so as our hearts doe unfainedly disclaime all happinesse in the things of this world as out of true judgement resolving that all is vanity and vexation of spirit The love of God and the love of the world cannot stand together 1 Ioh. 2.14 Thirdly that it with-drawes us from needlesse society or delight in the men of this world who follow the lusts of life and mind onely earthly things Psalm 26. Fourthly an estimation of spirituall things above all the world Secondly a relying upon Jesus Christ and the covenants of grace in him so as we trust wholly upon him for righteousnesse and happinesse Hence it is that faith is called the faith of Gods elect Tit. 1.1 Thirdly the sanctification of the spirit 2 Thess. 2.13 which hath in it both the reformations of those evills which were wont to prevaile over us and were most beloved of us as also the qualifying the heart with such graces as are supernaturall such as those mentioned in the Catalogue 2 Pet. 1.5 6 7 8 9. and such are those graces heretofore mentioned in the sight of salvation Fourthly the testimony of the spirit of Adoption For every godly man hath a witnesse in himselfe 1 Ioh. 5.10 Rom. 8.15 Gods Spirit doth assure Gods Elect that they are elect and that it doth principally by sealing up unto them the promises of Gods Word Ephes. 1.13 14. Fiftly by the conformity of Christians unto Christ in affliction for the Elect are predestinate to be made like unto Christ in sufferings Now because this signe must be warily explicated we must understand that barely to bee afflicted is not a signe of Election For so may and are wicked men as well as godly men but to become like Christ in the suffering is the signe which that it may bee more infallible and cleare wee must observe in these sufferings First the kindes as for example to be hated and scorned of the world and reviled and persecuted is a token that we are not of the world because the world would love his owne Ioh. 25.18 19. Secondly the causes as if we be hated for goodnesse and do not suffer as evill doers Ioh. 15.8 21. Psal. 38.20 when our afflictions are the afflictions of the Gospel 2 Tim. 1.8 9. Mat. 5.12 Thirdly the effects that we love obedience by our sufferings Heb. 5.8 and be made more holy and fruitfull and quiet and meeke and humble by them Heb. 15.11 so as wee can say It was good for mee that I was afflicted Psal. 119. Fourthly by the manner that wee be like Christ in silence Esa. 13.7 patience and despising the shame of the crosse Heb. 12.1 2. 1 Pet. 2.21 22 23. prayers to God and submission to Gods will with strong cryes and fervencie Heb. 5.7 Fifthly by the issue when God giveth a like end to the triall of his servants as he did unto the passion of Christ making
can to our kinred even to the houshold of faith for this very reason because they are our kinsmen in the spirit and in particular we should be ready to do all that for them which the law of kinred bindeth us unto viz. First we should acknowledge them and not hide our selves from any that is godly Secondly wee should receive one another heartily and willingly without grudging or murmuring Thirdly we should defend one another and be ready in all oppositions to stand for the godly Fourthly we should shew all bowels of mercy and tender kindnesse and pity and sympathize in their necessities and miseries Fourthly we should hence learne to be provident to preserve our owne reputation that we be no way a dishonour and shame to our kinred but learne of the wise steward by lawfull meanes to preserve our credits and provide for our selves though hee did it by unlawfull for our Saviour noted this defect when he said The children of this world are wiser in their generation than the children of the light Luk. 16.8 Thus much of their kinred or generation A royall Priest-hood These words containe the two next prerogatives which have so much connexion one with another that they are joyned together as inseparable The Apostle makes a comely and effectuall inversion of the words recorded in Exodus 19. for there they are said to be a Kingdome of Priests which the Apostle more plainly expresses in the words A royall Priest-hood They are both Kings and Priests but both with difference from other men of either of those callings They are Kings not profane or civill onely but sacred Kings they are Priests not common or typicall Priests but royall The one word tels their dignity to which they are ordained the other their office in respect of God These words with those that follow are in Exodus expounded or rather propounded indefinitely to the Israelites but in this place limited to the elect onely which shewes that promises and priviledges of right belong onely to the elect and chosen of God c. Royall Christians may be said to be Royall in foure respects First comparatively with wicked men for whatsoever their condition bee yet if their estate be compared with the miserable condition of all impenitent sinners it is a Royall estate they are like Kings in respect of them Secondly as they are united to his body who is the greatest King as members of Jesus Christ who is King of Kings Revel 19. Thirdly because they looke for a Kingdome It is their Fathers pleasure to give them a Kingdome they shall one day raigne and therefore are Royall Fourthly because for the very present in this life they have the state of Kings They have the state of Kings in this life I say For first they appeare clad in purple The Romans knew who was King when they saw the man clad in purple Robes Christians have royall garments garments of Salvation the righteousnesse of Christ doth cover them which so soone as they put on they are saluted for Kings in heaven Secondly they have the attendance of Kings a great traine and guard about them no King like any of them that is not one of them for they have the Angells for their guard and as ministring Spirits to them Psalm 34. and 91. Heb. 1.14 Thirdly they have the dominion of Kings and soveraignty and power of Kings and so first the whole world is their Kingdome in which they raigne they are heires of the world Rom. 4 and so our Saviour faith They inherit the earth Matth. 5. Fourthly their owne hearts are as a large Kingdome in which they sit and raigne governing and ruling over the innumerable thoughts of their mindes and affections and passions of their hearts among which they doe justice by daily subduing their unruly passions and wicked thoughts which like so many Rebels exalt themselves against the obedience should be yeelded to Christ the supreme Lord and Emperour as also by promoting the weale of all those saving graces which are placed in their hearts nourishing and lifting up all good thoughts and cherishing all holy desires and good affections conscience being by commission the chiefe Judge for their affaires of this whole Kingdome Fifthly it is something royall and which proves them to bee Kings they have a regall supremacie A King is hee that judgeth all and is judged of none such a one also is every spirituall man said to be 1 Cor. 2. ult Sixthly they prove themselves Kings by the many conquests they make over the world and sathan sometimes in lesser skirmishes sometimes in some maine and whole battels Ob. Might some one say Is this all the Kingdome of a Christian This is infinitely below the magnificence and honour of an earthly Kingdome c. Sol. God hath done more for the naturall man or for the nature of men for providing meanes for this spirituall Kingdome than in opening a way for earthly Kingdomes which may appeare by divers differences For First none but great men and of great meanes can attaine to the Kingdome of this world but here the poore may have a Kingdome as well as the rich Blessed are the poore in spirit for theirs is the Kingdome of heaven Secondly while the father lives the little child cannot raigne whereas in this Kingdome little ones attaine to the Kingdome and safely hold it Matth. 18. Thirdly this Kingdome is of heaven wheras the others are only of the earth Fourthly these Kings are all just there is none unrighteous can possesse these thrones they are all washed justified and sanctified there is not a drunkard a railer a buggerer and adulterer a murtherer or any the like amongst them which is no priviledge belonging to the Kingdome of this world Rom. 14.17 1 Cor. 6.9 10 11. Gal. 5.21 The godly are Kings such as Melchisedech was somewhat obâ—cure in the world but they raigne in righteousnesse in peace none like them Heb. 7. Fifthly the godly have received a Kingdome that cannot be shaken Their Kingdome is an everlasting Kingdome Heb. 12.28 but all the Kingdomes of the world may be and have beene shaken and will be ruined and end whereas the godly that set out in soveraignty over lesser dominions and with lesse pompe yet increase so fast till at length they attaine the most glorious Kingdome in the new heavens and new earth The use of all this may be divers Uses First for singular comfort to the godly what account soever the world makes of them yet here they see what God hath ordained them unto it matters not for the worlds neglect of them for Gods Kingdome comes not by observation and in particular it should comfort them into two causes First in matter of service when they come to stand before the Lord they must know that they are honourable in Gods sight He respects them as so many Kings in his presence Secondly in the mortification of vices they have received power and authority as Kings and
is laid downe verse 19. and avouched and made good verse 20. In the ninteenth verse then it is the drift of the Apostle to shew that though masters should be so froward as to beat their servants causelesly yet they should be subject and indure it for conscience sake unto God because this is a Christian mans case and a great praise when out of conscience to God he doth his duty and suffers wrongfully The reason is so intended for the particular case of servants so abused as it holds in all cases of injury for conscience sake In this verse then the Apostle intreates of suffering and we may note foure things about suffering First what is to be suffered griefe Secondly how is it to be suffered viz. wrongfully and with enduring Thirdly the cause of suffering it conscience toward God Fourthly the effect which is praise and acceptation Doct. 1. In this world all sorts of men are liable to suffer grief For though the Apostle in the scope intends to speake of servants suffering griefe yet the Argument with the uses concerne all sorts of men In this world then we must looke for griefe and how can it be otherwise since first there are such mines in our owne nature made by sinne and so many abominations round 〈◊〉 us to Gods dishonour Secondly the creatures which we are to use in this world are empty and vaine and so occasion much vexation in the users that are disappointed by them All is vanity and vexation of spirit saith the wise man Thirdly wee are liable to so many crosses and losses every day hath his griefe and his crosse which must bee taken up Mat. 6. â—lt Luke 9.14 Fourthly how can we be long without griefe that live in a world so full of sinne and divels and divellish men Fiftly our owne bodies often grieve us being liable to so many paines and diseases What should I say Our owne houses are full of causes of griefe if the disorders of masters husbands wives servants children bee considered of and therefore we should be weary of the world and long for heaven we shall never be long together without griefe till we come thither Doct. 2. We must not only endure grief but many times suffer it wrongfully Besides all the griefe befals men otherwise the world is full of wrong and injury and the waies of doing wrong are so many as cannot easily be reckoned Who can recount what wrongs are done daily by deceit violence oppression lying false witnesse slanderings and other base indignities Which should teach us not to thinke it strange if wrongs befall us and withall it imports that woe shall be to all them that doe wrong That God that discovers them that doe wrong will repay them according to all the wrong they have done Doct. 3. It may bee here noted too that usually they suffer most wrong that are most carefull to doe their duties which ariseth partly from that fearfull Ataxie in mens natures that are falne into such distemperature of disposition and partly from that naturall malice ungodly men bear to them that are good and partly such as are indeed godly will not use such meanes of revenge as others will doe and partly because the Lawes of men doe not reach to a sufficient way of correcting and reforming such indignities and especially it proceeds from the pride and unthankfulnesse and discontentments which raigne in the hearts of froward and corrupt minded persons And from hence wee may gather the necessity of Gods generall Judgement because in this world it is ill many times with good men and there is no remedy seeing their wrongs are not righted here It must needs be that there will be a time appointed of God for the redresse and revenge of all wrongs Secondly it should the more incourage such as suffer wrong to endure it patiently seeing it is the lot of the best Thirdly wrong should not measure the goodnesse oâ— mens cases or the badnesse of it by the things they suffer For many times they suffer wrongfully Doct. 4. That God takes notice of the wrongs that are done to the meanest even the wrongs that Masters doe to their servants and so other Scriptures shew that if the poorest bee oppressed or defrauded God will require it at the hands of them that oppresse or defraud them bee they never so mighty or rich in the world And so if the weakest Christian be wronged by scandall or otherwise it were better for those that give the scandall or doe the wrong that a milstone were hanged about their necks and they cast into the sea And for that cause the Scriptures shew that God takes great notice of the wrongs done to widows and orphanes that have little meanest to helpe or protect themselves and there is reason for it for the meanest Christians are Gods servants and belong to him and therefore hee must protect them And besides Gods Law is so powerfull that it condemneth wrongs of all sorts to all men And further there is a cry in oppression or wrong that goeth up to heaven which will not cease till God heare it which as it may be a comfort to such as are wronged that they have so great a Patrone as God is so it should warne all Superiours to looke to their behaviour for though man doe not punish them yet God will Doct. 5. That barely to suffer griefe is not a praise but to suffer it in a right manner and for the manner this likewise tels us of two things first that we suffer not as evill doers justly and secondly that we endure it that is continue with patience to abide it especially when oâ—â—ward and lawfull redresse may not be had in the world And therefore Papists are no Martyrs though they lose their lives when it is for treason Nor are wives to bee regarded if they complaine of their husbands that they are bitter to them love them not so entirely when they suffer this for their pride or wilfull hardinesse or lasciviousnesse or frowardnesse or contention or wastefulnesse or the like Nor are those servants to bee moned that suffer blowes justly for their disobedience or wilfull negligence or unfaithfulnesse Doct. 6. That whereas wrongs cannot bee redressed by a lawfull meanes on earth they must be endured without using unlawfull meanes and leave the injuries to the judgement of God Which condemnes servants that being hardly used runne away from their Masters as Hagar did from Sarah or else with wicked murmuring and reviling back-bite their masters and so it condemnes the wicked practice of our Gentry in righting their wrongs by their owne private revenges which case is abominable First because their wrongs may be righted by the Magistrate Secondly because the desired revenge is far above the injuries for they seeke satisfaction in bloud for a supposed wrong in reputation Thirdly because it is a course directly against the Lawes of God and of Kings and hath been condemned in all well governed States
hearts break that is they let the doctrine runne out and never thinke of it when they are gotten out of the Church Heb. 2.1 Or else they have resisted the light of the truth so long that God hath now delivered them over to a spirit of slumber lest they should convert and he should heal them Mat. 13.15 16. Isa. 6.10 Secondly in some the world is the cause of it For either they are entangled with the examples of the multitude especially of the wise Ones and great Ones of the world 1 Cor. 1.26 27 28. Or else they are affrighted with the evill reports with which the good way of God is disgraced in the world Act. 28.22 Or else they are insnared with respect of their carnall friends they are loth to displease father or mother or sisters or brothers or any they have great hopes from or dependance upon Mat. 10.35 37. 1 Pet. 4.2 Or else they have so much businesse to doe and so many cares about their worldly affaires they cannot be at leisure â—o long as to thiâ—ke they cannot bring their lives into order Mat. 13.22 Luke 17. Or else they live at hearts-ease and prosper in their estate and so desire not to alter their course of life and so their prosperity destroyes them Prâ— 1.32 Thirdly in some men the cause is the lust after some particular wickednesse of life in which they live either secretly or openly which sinne is the very Idol of their hearts and hinders a good resolution Fourthly in some the cause is conceitednesse they are pure in their owne cicâ— and yet are not cleansed they rest in the outward profession of religion and the feare of godlinesse and regard not the sound power of it in their lives Lastly in all unregenerate men there are three causes why they are not perswaded to a religious life First the one is the forgetfulnes of their death therefore their filthinesse is still in their skirts because they remember not their latter end Lam. 1.9 Secondly the other is that they are dead in sin What should hinder the conversion of multitudes at once but that we preach to congregations of dead men Thirdly the divell workes effectually in all the children of disobedience striving to hide the Gospel from them and the glory of a righteous life that so they might perish 1 Cor. 4.4 And thus of the second Use. Use 3. Thirdly such as consent to obey and feele themselves raised from death to life and are now desirous to spend their daies in a religious and righteous course of life must observe all such rules as may further them and establish them in an orderly and fruitfull conversation Hee that would live in righteousnesse must thinke on these directions following as the very gates of righteousnesse First he must give over all needlesse conversation with vaine persons and profane men hee must shunne their company as he would such as have the plague running upon them hee must not come neere them as is urged Pro. 14.15 For what fellowship can bee between righteousnesse and unrighteousnesse 2 Cor. 6.14 Depart from me ye evill doers saith David for I will keep the commandements of my God Psal. 119.115 Secondly he must redeeme time he must buy time from his worldly occasions and settle such an order in his worldly estate or outward estate that he may provide to serve the Lord without distraction abstayning from all things that may intangle him or interrupt him Eph. 5.16 1 Cor. 7.29 35. and 9.28 2 Tim. 2.4 He must provide to him time for Gods service and for commerce and fellowship with the godly and for works of mercy Thirdly he must be wise for himselfe that is he must in all the meanes hee useth for or in religion especially apply what hee can for his owne use and study himselfe and to understand his owne way and provide whatsoever he doe for his justification and sanctification and finall salvation Prâ— 9. 12. and 14.8 And to this end he must meddle with his owne businesse and take heed of being a busie-body in other mens matters so much as in his thoughts 1 Thes. 4.11 12. And he must also avoid vaine janglings and doubtfull disputations in religion and quarrels that tend not to his edification but to shew wit or science Tit. 3.9.1 Tim. 6.20.2 Tim. 2.23 And he must keep his eye straight upon the mark to proceed directly and distinctly in building himselfe up in knowledge and grace not losing his time or going about but keeping a straight path to supply what he wants and grow in what he hath Pro 4.25 Ier. 31.32 Hee must take heed of uncertaine running but bee sure to take accounts of himselfe for all his courses to see that hee goe very straight towards the mark and finally hee must not respect company to goe the pase of other men but run as if hee alone were to obtaine striving to excell 1 Cor. 9.24 and 14 12. Fourthly he must esteeme the Word above all treasures Psal. 119.72 Mat. 1â— and take hold of the instruction thereof as that must bee the very life of his life Pro. 4 1â— For by the Word doth God sanctifie us and make us righteous Ioh. 17. And he must order his whole course of life so as that he may see the meanes of all his actions from the Word he must live by the rules of Scripture that will live righteously Gal. 6.16 Now that he may doe thus he must looke to divers things First that he place no confidence in the flesh neither trusting upon his owne wit nor carnall reason nor gifts nor yet yeelding himselfe to be a servant to any mans humour or opinions or example or commandement Secondly he must provide to live so as he suffer not a famine of the powerfull preaching of the Word hee must labour for the meat that perisheth not Ioh. 6.27 and so exercise himselfe in the Word morning and evening that the Word may dwell plenteously in him Psal. 1.2 Col. 3.16 Thirdly he must take heed of adding any more sinnes or duties than are discovered in the Word and of detracting from any thing that is forbidden or required there Psal. 30.6 detesting conceitednesse and singularity having his conversation in all meeknesse of wisedome Iam. 3.13 Fiftly he must daily lift up his heart to God to seeke a way of him whose glory it is to teach to profit and who giveth his Spirit to lead men in the paths of righteousnesse Psal. 23. Esay 48.17 Sixtly he must remember the Sabbath day to sanctifie it For this will be both the meanes and the signes of his sanctification and true righteousnesse It is the market day for the soule Esay 58.13 14. Exod. 31.13 c. Seventhly he must haste to the comming of Christ hee must dispatch his worke as fast as he can and to this end he must cast about to finde out waies of well-doing and when he hath any projects or opportunities of well-doing he must not
are so excessively delighted with an influence after the courses they take that no arguments can enter into their hearts though they have never so good meanes used Hos. 5.4 Ninthly there is in some men a senslesse spirit a fat heart a reprobate mind so as the things they doe see yet they cannot lay them to their hearts nor be stirred by them and so for the most part they see little or nothing at all but are utterly unteachable There are of these sorts of men almost in all assemblies aad conditions of Christians where they have had the meanes with much power Esay 6.10 Acts 28.27 Tenthly there is in some a perverse spirit wilfully to reject the Word of God and all good counsell though they know they are not right and so follow vanity and become vaine 2 Kin. 17.14 15. and by following foolish vanities forsake their owne mercies Eleventhly the custome of the world hath overcome many and that makes their hearts dead and senslesse and carelesse of returning the examples of the most and of the wise men and great ones of the world hath confirmed them in their wandrings Ephes. 2.1 2. Twelfthly despaire is the cause in some they say there is no hope Ier. 18.12 Use. The Use of all should be especially to awaken the carelesse and to perswade men all shifts and excuses laid apart to set their hearts upon this worke of repentance and returning men should not be like horses or mules but receive instruction and turne unto the Lord else iniquity will be their ruine if they repent not they must perish and they doe nothing by their delaies but heape up wrath against the day of wrath They live foolishly for while they reject Gods Word what wisedome can be in them and they must die miserably Are they not as clay in the hands of the Potter and will they still provoke God to his face Yea if they frustrate the power of all the meanes they enjoy so as it may not be of effect to turne them it shall be easier for Sodom and Gomorrah in the day of judgement than for them yea the very dust of their feet whose ministry they have despised will rise up in judgement against them Unto the Shepheard The happinesse of the penitent consisteth in this that they live ever after under a Shepheard and Bishop for their soules First then they have a Shepheard to tend them Here divers things are to be inquired First who this Shepheard is seeing the Text mentions him not expresly The Prophet Ezekiel sâ—ith it is Gods servant David Ezek. 34.23 and in HeiÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord Jesus raised from the dead is said to be the great Shepheard 〈◊〉 the sheep who is therefore called David because he came oâ—e of the 〈…〉 of David Secondly who the sheepe are and they are not cattell but men Ezek. 34. ult yet not all men but Gods Elect even those his Father gave him Iohn 10.29 and those chiefely when they are returned as the coherence â—hewes Thirdly the attributes given to this Shepheard in other Scriptures Here he is named barely The Shepheard but it is profitable for us to know what kind of Shepheard he is and so foure things are said of him 1. That he is one Shepheard that is that it is he only to whom immediately the charge of these men is given Exek 34.23 2. That he is the true Shepheard and that in divers respects First in respect of his calling he came not in by the window as the theefe and robber doth but was called of God to this worke even from the womb Esay 49.1 Iohn 10.2 Secondly he is a true Shepheard because he hath all the imploiments that belong to a Shepheard he goeth out to his flocks with a rod and a staffe and his Shepheards crooke he hath a rod to drive-on his sheep both a rod of instruction and correction and he hath a crook to catch them and pull them backe and he hath a staffe to drive away evill beasts Psal. 23. Thirdly he is the true Shepheard because never Shepheard did his worke or discharged the trust and care laid upon him so faithfully The best Pastors and their actions done by those that be men and after their owne hearts yet have many frailties and faile many waies both in skill attendance and power 3. That he is the good Shepheard by an excellency Iohn 10.11 and so he is in divers respects First because other Shepheards have their flockes delivered to their hands but he seekes his sheep and hath none but such as he was faine to find out in the woods and desarts and solitary places of the world yea he left as it were his owne glory to come downe from heaven to looke these lost sheep Ezek. 34.11 12. Secondly because he laid downe his life to redeeme his sheep and to get power to bring them backe Iohn 10. 15. yea put his necke under the sword of his Fellow his Father he was contented that his owne Father should kill him Zech. 13.7 Thirdly because he keeps such sheep as have no fleeces on them but what he gives them all his were naked sheep that no other Shepheard would have taken up hee cloathes them all with the fleeces of his owne righteousnesse and so becomes the Lord their righteousnesse Ier. 23.4 6. Fourthly because he is compassioâ—â—â—ely moved with the wants and distresses of his sheep not for himselfe but for their sakes and this he shewes not onely by pitying them when they have no subordinate Shepheards to tend them but by loathing those evill Shepheards that leade them to evill pastures or any way hurt them Zech. 11.8 4. That he is the great Shepheard Heb. 13.20 and so he is in divers respects First because his sheepe are his owne Other Shepheards for the most part tend the sheepe of other men but all his sheep are his owne Iohn 10.12 Secondly because he markes all his sheep he did not only seek them when they were lost but made them when they were not Psal. 100.3 They are not only the people of his pasture but the sheep of his hands Thirdly because he hath more flockes than any Shepheard ever had for he hath flocks in all parts of the world to the very ends of the earth Micah 5.4 For he was not only to raise up the Tribes of Israel but to be a light to the Gentiles and giveth salvation to the ends of the earth Esay 49.6 Fourthly because he is great in skill and power in skill because though he haâ—e such great flocks yet he knowes all his sheep particularly and calls them 〈◊〉 â—heir names Iohnâ—0 â—0 3 and so he knowes all their wants and diseases too 〈◊〉 all the waies to help and cure them In power because he hath a mighty â—â—me Esay 40.1 â— 11. and he stands and friends them in the strength of Jehova and in the majesty of the name of the Lord his God Micah
here rendred a Bishop was a tearme given to watch-men and spies and over-seers of works and sometimes to any sort of Rulers In the Apostles time it seemes the tearme was impropriated and given onely to Ministers that had charge of soules For the Apostles appointing certaine men to looke to the bodies of Christians which they tearmed Deacons they appointed other eminent men to looke to the soules of Christians whom they termed Bishops as appeares Phil. 1.1 Acts 20.28 In the time of the Apostles the terme suffered yet a more strict impropriation and was given to some especiall Ministers that had charge not onely of the people but also of the Clergy and in time in some Churches unto these choice men of the Ministery were added the titles of Barons jurisdiction and power of censures sole power of ordination and the like In this place the Apostle gives the terme of Bishop to Christ as the first and principall Overseer of our soules to whom the charge of their originall doth belong Secondly we must note that Christ is not said to be a Bishop of our soules but the Bishop of our soules which imports that he is such a Bishop as there is no other like unto him That charge that Christ hath of our soules he hath it alone There is no Bishop like to Christ our Bishop for 1. There is no good Bishop but he for he died for the soules he hath charge of and so doe not other Bishops And whereas other Bishops may bee unrebukeable in respect of men sometimes he is unrebukeable in respect of God and men too never any Bishop lived so well or did so much good or loved good men and promoted Gods cause so much as hee 2. No other Bishop can instruct the flocke as he doth For hee can make his people profit because he teacheth inwardly whereas they can teach onely outwardly and hee instructs all his flocke and makes them all to know God from the greatest to the lowest of them which no other Bishop can doe 3. He is the onely Bishop because all other Bishops mâ— give accounts to him 1. Pet. 5.3 4. Hee is the universall Bishop of all soules other Bishops â—â—ve their particular charges or Churches but he hath the charge of all the flockes under heaven all Parishes are within his charge 5. All other Bishops have their ordination from him they have no authority but what they receive from him Acts 20.28 6. Because no other Bishop can take the absolute charge of our soules they are not able to keepe us our soules have many diseases which they cannot cure and are assaulted with many adversaries which they cannot resist 7. Because hee is a heavenly Bishop they are but earthly and divers parts of his office he executes in heaven whereas other Bishops can doe nothing for us but on earth 8. Because hee is the onely Law-maker the onely Law-giver to our soules other Bishops can make no Lawes but by his authority Iam. 4.11 9. Because the other Bishops may require goodnesse in their flocks but cannot make them good he can make all his people righteous he is the Lord and their very righteousnesse Ier. 23.6 10. Other Bishops die and leave their flockes unprovided but hee lives ever and never forsakes his Church but is with them to the end of the world Mat. 28. ult Thirdly who are the charge of Christ Not all that are found in the charges of other Bishops he will not stand to our division of Parishes he counts by Election and righteousnesse all that the Father hath given him are his charge and none else The coherence shews they are onely penitent sinners Fourthly the happinesse of such as are under his charge which must needs be great O! It is a great comfort to a poore sinner to know that Christ hath a charge of his soule for he shall be sure that Christ will feed his soule and nourish it up by his Ordinances and will keep him to eternall life and use him with all tendernesse and compassion A bruised Reed he will not breake and the smoaking Flaxe he will not quench The particulars are metaphorically handled before in the consideration of the benefits we receive from Christ as a Shepheard Uses The Uses follow and so First for information and so first we may here take occasion to thinke of the preciousnesse of our soules for as they' are made of better stuffe than all this visible world being spirits and were redeemed with a greater price than would have beene laid downe to redeeme this whole world so it here appeareth because God sets his owne Son to tend our soules which should make us make more reckoning of them and not be so carelesse of them It were an ill bargaine to win the whole world and lose our owne soules Secondly in that he takes charge of our soules it imports that his Kingdome is not of this world and that he leaveth our bodies and outward estates to the charge of the Kings and Rulers of the earth he claimes himselfe chiefly the charge of our soules Thirdly in spirituall things it is imported that we are to be subjected to such as have the over-sight of us onely so far forth as they command us in the Lord and not otherwise Other Bishops have their power subordinate to Christ and must in all things see to it that they doe nothing against Christ. We are subject first and originally to Christ the charge of our soules properly belongs unto him Fourthly we may here see what need our soules have of looking to if they were not in great danger and subject to many diseases and necessities Christ had never taken such a peculiar charge of them Fiftly it imports the abject estate of all grosse offenders for if Christ be the Bishop of soules they cannot belong to his charge For wise and godly men as much as lieth in them cast out notorious offenders and protest against them and therefore will Christ much more cast off and refuse all such servants of the Divell and the World and Antichrist as will not beare his yoke Sixtly it imports that all Bishops must have ordination from him and therefore such as cannot shew their calling from Jesus Christ are plants which he will root out Use 2. Secondly for consolation to all the godly All that have committed their soules to him may rest upon it that he is able to keepe them till the day of his comming 1 Tim. 1.2 They shall never be lost none can take them out of his hand Iohn 10.29 It is the will of God that none of them should be lacking Iohn 6. And therefore they may comfort themselves with those words of the Apostle Nothing shall ever be able to separate us from the love of God Rom. 8. ult Use 3. Thirdly for instruction and so it should teach us to take chiefe care of our soules For from his office we may learne that he accounts our soules to be the chiefe
spirit as Solomon shewes in the whole booke of Ecclesiastes Now if worldly things be corruptible things then in generall we should all learne divers lessons first not to set our affections upon these things here below we should not set our hearts upon that which wee cannot keepe long All wee have though it bee not yet corrupted yet it is all corruptible why should wee then make such haste to bee rich especially why should wee trust upon uncâ—rtainâ— riches Secondly seeing wee shall have these things but a â—hile wee should use them as such things as wee cannot enjoy long and so wee should take our part of them in a sober and Christian freedome while wee have them Psalme 49.18 Eccles. 9.7 10. and especially wee should employ them to the best uses wee can And the best use to put worldly things to is either to make friends with them by liberalitie to the poore Luke 16. or to buy wisedome with them by spending freely for the procuring of the meanes of salvation for our selves or others Proverbs 17.16 and in generall the chiefe use of them is by them to make our selves rich in good workes 1 Tim. 6.19 20. Thirdly seeing earthly things are corruptible wee should not envie the prosperity of wicked men that abound not in any thing that will â—arry long with them all their portion is in these things that will away Psalme 37.1 2. 49.15 16 18. Lastly wee should all therefore bee of Moses minde rather to suffer affliction with Gods people that shall possesse eternall things than with the wicked to enjoy the pleasures of sinne for a season Heb. 11.26 And in particular both poore and rich may bee instructed hereby for rich men should not glorie in their riches but rather râ—joice if God have made them low by true grace which will last for ever Iames 1.9 10. 1 Tim. 6.17 20 and poore men that have a portion in spirituall things should not bee troubled for want of these â—â—rthly things seeing if they â—â—d them they would last but a while Iâ—â—â—s 1.9 and therefore having food and raiment they should bee content Thus of the first Doctrine Doct. 2. Earthly things doe not adorne a man As they are corruptible so they doe not make a man any whit the more comely which is true in these foure senses following First they doe not adorne a man in the sight of God he respects it not whether a man be poore or rich bond or free cloathed or naked in robes or in rags Gal. 3.28 Secondly they adorne not the inward man they add nothing to the mind or heart of man Thirdly they adorne not with true ornament but onely with a shew for if the glory of the world be like a withering flower what true ornament can it be to weare such withered things Fourthly they adorne not for continuance All apparell for the body of a man and all ornaments for his house or state any way they are the worse for wearing and will weare cleane out in the end And therefore for the use first how vaine a thing is the pride of life and secondly we should therefore know no man after the flesh but to reckon of mans worth by better things than worldly things Doct. 3. A third doctrine is evidently to be observed out of these words and that is very comfortable for godly Christians such as the Apostle supposed these to be to whom he writes and that is That godly Christians have right to all incorruptible things That which is not corruptible if they seeke they may possesse It is their owne God would have them put it on as they put on their apparell He hath adorned his children with the gift of all incorruptible things heavenly treasures are theirs and they may lay hold on them and lay them up as their certaine riches and portion Mat. 6. â—0 He grants eternall life to them that seeke glory and honour and incorruptible things that is he grants them an eternall possession of spirituall things Rom. 2.7 Now that this doctrine may be more evident and full of comfort it is profitable to inquire distinctly what is incorruptible and will last alwaies and so we shall find by the testimonies of the Scripture that seven things are incorrupâ—ible 1. â—od is incorruptible Rom. 1. and God is their God by covenant and as David saith he is the strength of their heart and their portion for ever Psal. 37.26 1â—9 57. and God his mercy and his love and his power is everlasting His mercy endures for ever Psal. 136. and his loving kindnesse â—â—all never be taken from him Psal. 89.33 and with everlasting compassion he hath received them to favour Esay 54. and with everlasting love hath he loved them Ier. 31.3 and in the Lord Iehovah is everlasting strength for the protection and preservation of his people and therefore they may trust upon him for ever Esay 26.4 and therefore if all people will walke every â—ne in the name of his God godly men ought much more to waâ—ke in the name of the Lord their God for ever and ever Micah 4.6 2. The Word of God is incorruptible and lasts beyond all end 1 Pet. 1.24 Psal. 119.89 And this is the heritage of the godly Psal. 119.111 127. The truth shall be with us for ever 2 Iohn 2. 3. The righteousnesse of Christ is everlasting Dan. 9.24 and this righteousnesse is theirs â—o as they may put it on as a garment and it makes them righteous before God Rom. 13. ult 1 Cor. 1.30 2 Cor. 5.21 4. Gods covenant is incorruptible and everlasting Esaâ— 55.4 and it cannot be abrogared but the godly shall have the benefit of it for ever 5. The gifts of saving grâ—ce are incorruptible and their hearts can never â—ee drawne dry but the spring of grace will bee in some measure in them And through these graces the godly have everlasting consolation for Gods gifts and calling are without repentance Iohn 4.14 2 Thes 2.10 Rom. 11. This love is incorruptible 2 Cor. 13. and everlasting joy shal be upon their heads Esay 61. So the seed of saving knowledge will abide in the godly for ever 1 Iohn 3. and their meeknesse and a quiet spirit is reckoned an ornament that is not corruptible But of this afterwards 6. Good workes are incorruptible so the righteousnesse of the just will last for ever 2 Cor. 9.9 and though he die yet his workes will follow him to Heaven Rev. 14.13 Psal. 139.24 Lastly Heaven and the glory of it is everlasting Gods kingdome is an everlasting kingdome 1 Tim. 6.11 and that glory is an eternall waight of glory 2 Cor. 4.14 We have an house that is eternall in the Heavens 2 Cor. 5.1 our inheritance there is immortall and undefiled and withereth not away 1 Pet. 1.3 The uses may be divers Use 1. For first it should teach us to strive to be such as may have our portion in incorruptible thing and so wee must first
for evill Note there three things first that hee gives this as a speciall charge as a thing most hatefull or ill-beseeming a Christian. Secondly what he saith No man must doe it Great men have no more liberty by private quarrels to revenge their dishonour or hurt than meane men Thirdly that he saith To no man wee must not render evill to any man of any religion condition or estate whatsoever the injurie bee So Rom 12.17 the like charge is given and two excellent reasons against private revenge One because vengeance belongs to God onely it is his office And it is best God should revenge because he gives recompence to every transgression and besides he gives a just recompence Heb. 2.2 whereas men that will perform their owne revenge give or seeke many times an unequall revenge as when our Gallants will have blood for a reproach this is not equall that a mans life should be taken for a supposed wrong to their reputation And further God hath never failed to execute vengeance whereas men many times fail and cannot perform the revenge they seeke but rather the contrary Gods vengeance falls upon them for taking his office out of his hands as many of those that seeke the bloud of others in revenge lose their owne Heb. 10.30 Also it is worth the noting that in that place to the Romans the Apostle adds another reason against private revenge which greatly crosseth the proud and passionate spirits of our times and that is couched in these words Be not overcome of evill but overcome evill with goodnesse which words import That he is over comâ—â— and hath lost his honour that will revenge and contrariwise he doth overcome that will render good for evill If this point were seriously considered it would mightily subdue that unruly pride and passionâ— that discovers it selfe in the most men and it doth directly prove that Duels or single combats are simply unlawfull and intolerable in any well governed Common-wealth and should warne all Christians to take heed of allowing themselves in the desires or projects of revenge Nor is their sin the lesse that seeke revenge but it is closely and much dissembled while they watch for an opportunity to be even with them that have wronged them Nor reviling for reviling Observe 1. That people that are ungodly are very prone to reviling This we may see in the conversation they have among their neighbours what brawling and scoulding from day to day and also in the case of religion how doe they continually reproach and slander the true Christians so in family affaires with what disgracefull and hatefull termes are all the businesses almost of the household dispatch But of this I spake before 2. That reviling and railing is a very hatefull sin It is here accounted a great suffering to suffer reviling Our Saviour reckons it murther in his exposition of the sixt Commandement Mat 5. And if godly men be reviled it is termed blasphemie in divers places of Scripture in the Originall It proceeds from vile and base natures Heb. 12.14 15. Iames 1.21 3.9 Gods spirit is a Spirit of meeknesse and evill words corrupt good manners 1 Cor. 15.16 The Use is therefore for great reproofe and shame to all those that are guilty of this sin especially such as have their mouthes full of cursing and bitternesse Rom. 3.14 and such as revile men for this very reason because they follow goodnesse calling good evill Esay 5.20 21. 1 Pet. 4.5 and such as revile those that are neere unto them in the strong bonds of nature or covenant as when wives revile their husbands or children their parents 3. That though we be reviled yet we must not revile againe because reviling is a sin and God hath flatly forbidden it in this and other Scriptures and besides we have an excellent example of our Saviour himselfe that suffered all sorts of reproaches and yet was so far from reviling that he threatned noâ— 1 Pet. 2. and all sorts of godly men have endured reviling that were many degrees better than thou And further what knowest thou but God may blesse thee for their cursing as David said And therefore all that are true Christians should be effectually warned from hence to resolâ—e against bitter words and reviling though they be never so much provoked Thus of the rules the Apostle gives for avoiding of troubles Now followes the arguments for the confirmation of those rules especially of the later and the first is taken from the estate or condition of a Christian in this verse the second from the Prophet David ver 10 11 12. and the third from the probable event or effect of such a course ver 13. In the rest of this verse he infers from their calling to Gods blessing That they should be so far from cursing and reviling that they should use no other language than blessing even to the wicked and their adversaries But contrariwise This very terme imports That the life and discourse of a true Christian should be not onely different from the life and language of wicked men but in many things contrary And it must needs be so because the godly and wicked arise from a contrary fountaine the one borne after the flesh the other after the spirit Gal. â—4 and their words and actions flow from contrary principles for the one is led by the old man the other by the new manâ— and they have from without contrary leaders the one led by the Divell Eph. â— the other by the Spirit of God Rom. 8. and further they trade about contrary commodities the one for earthly things only iâ— the â—ther for heavenly the one for things of this world the other for things of another world and lastly they goe contrary waies the one to hell the other to heaven and therefore there can be no agreement betweene them no more than between ligth and darknesse Christ and Belial This point serves for great reproofe of some weake Christians for comming so neere the waies of carnall men as they can hardly be distinguished from them that looke so like them Such were those Corinthians Saint Paul reproves 1. Cor. 3. 1 2 3. Blesse It is required of all true Christians that they should blesse their conversation should expresse blessing continually Now for the understanding of this point wee must know that man is said in Scripture to blesse â—ither God or man He blesseth God when he praiseth his mercy and acknowledgeth his blessings he adds nothing to Gods blessednesse but onely acknowledgeth Gods blessed nature and dealing towards man This exercise of blessing God began betimes in the world as Gen. 14.20 and was constantly continued in all ages among the godly But in this place the Apostle meaneth it of blessing man and to blesse man is either a vice or a vertue There is a vicious blessing of men which must be separated from the doctrine of this Text. Now it is vicious first when a man blesseth himselfe
one way to come in And further we can find no meanes that hath sufficient power to make a man live God hath so reserved the power of life in his owne hands that none of the means we use to preserve life can doe it to make it hold out for a moment if God doe not from above give speciall assistance Man liveth not by bread Mat. 4. and if a man had abundance of all worldly things yet a mans life consisteth not in that Luke 12.15 c. The fourth reason may be taken from the profession of a Christian or his state or relative calling or condition in this life First we are Christs spirituall souldiers Now men that goe to warre intangle not themselves with the things of this life that they may please them that have chosen them to bee souldiers 2 Tim. 2.4 Secondly we are pilgrimes and strangers in this life and therefore nothing should be more easie to us than to be wearie of the present condition and to long to be at home Thus did the Patriarches Heb. 11.13 Thirdly in this life we are but poore cottagers that dwell in poore houses of clay and shall we love to bee here rather than in those eternall mansions 2 Cor. 5.1 Ioh. 14.2 The fift reason may be taken from the sinnes of life Even sinne is a disease and a loathsome contagious one Now then see what life is thou thy selfe hast innumerable sinnes and there is no man alive that sinneth not in the whole world Now if every man have innumerable contagious diseases what a loathsome pest-house is this world to live in The thoughts of a man can reach to the depth and length of this argument but inconsideration buries all wholsome counsell and motives But besides this respect of sinne a Christian finds from his owne sinnes if there were none else in the world great cause to be wearie of life first because sinne argues the imperfection of his nature both in soule and body and so long as he is in this sinfull life he can never have a perfect nature now a man that loves himselfe for this reason would never love life Rom. 7.23 Secondly because sin is an offence to God now a child of God should therefore loath life because by sinning be doth injury to God his mercifull Father and in the most holy Christians this argument hath extraordinary force The sixth reason may be taken from the crosses of life Hath not every day his griefe Is there any estate or degree of men free from them Are not those whom God loves corrected yea and perhaps more than other men Seriously thinke of what thou dost suffer in thy particular What diseases or infirmities are in thy bodie What unquietnesse and vexation dost thou suffer in the house where thou livest What crosses doe follow or feare thee in thy calling Yea doth not thy religion breed thee trouble If the reproaches and oppositions be considered of which godly men sometimes suffer we might say with the Apostle Of all men they are most miserable 1 Cor. 15.19 Paul saith he was a man crucified while he lived Gal. 2.20 and did alwayes in his body carry about the dying of the Lord Jesus 2 Cor. 4.10 Besides consider of the danger of what may come upon thee in life What if war come or the pestilence or sudden poverty that cannot be cured or with fearefull diseases that will fill thee with horrible pain Nay what if thou shouldest fall into some shamefull fault Oh what were the misery would follow upon it The seventh reason may be taken from the extreme vanity of those things that seeme to be felicities in life all the things in life that with any colour of reason can be made objects of thy love are either the people of the world or the commodities of the world Now for the first of these thou hast no reason to be in love with life for the people of the world with whom thou livest for 1. Amongst all the thousands of men and women thou seest in the world it may be there is scarce one that loveth thee entirely scarce one from whom thou maist enjoy delight or comfort They are poore things thou canst have from the rest whether they be neighbours or strangers More than thou givest thou shalt not receive unlesse it be in poore complements of salutations and ceremonies of life 2. If thou didst excell in the priviledge of being loved by friends kindred wife or children yet reckon how small a portion of thy life is refreshed from them there is sometimes more delight in one poore dreame than will be had this way in a long time 3. Thinke of it what changes and losses thou dost or maist suffer if there were any thing worthy thy love in friendship or acquaintance thy friends may be daily lost either by the change of their minde from thee or by distance in habitation or by death and the pleasure is had by thy acquaintance is made not worth the having either by interruption or by discord and taking of offence or want of power or will to help when thou hast most need 4. Who would not hate life for this very reason which I now give Let a man consider by experience in all others how little the world cares for him If thou wert to die what would the world care or almost any in the world Let it be thy wife children neighbours hearers dearest friends yea thy religious friends what would any of these care for thy death Looke not at their words but note it in their deeds How few will be sorry for thee or for how short a time and how soone wilt thou be cleane forgotten or how poore a thing is the greatest memory any man hath when he is dead Dost thou live to heare this and yet wilt be so mad as to love life for the love thou bearest to any other 5. The evill thou sufferest from the world is greater than the good thou canst get by it thinke of the reproaches injuries oppositions contempts persecutions infections thou maist finde from unreasonable men How many thousand would triumph over thy poore fame if thy feet doe but slip Lastly the company thou shalt have of Angels and spirits of just men in another world should make thee loathe all these things in this life whether thou respect number or power or dearenesse in friends even in such as must be companions of thy life and therefore for the company that is in the world thou hast no reason to love life The commodities of the world are lands houses money honour credit beauty pleasure and the like now mâ—n have no cause to be so in love with these if they consider 1. How small a portion they have of these If a man had won the whole world and the glorie of it yet it were not worth the having if he must lose his own soule May if it were all had upon the best conditions yet it would not
unto reformation if they will carefully observe these rules following 1. They must study to be quiet 1 Thes. 4.12 They must not trust their owne conceits of things but with good conscience study how to prevent occasions of unquietnesse and how to carry themselves discreetly and with meeknesse It doth require much study to live quietly 2. They must be sure they meddle with their owne businesse as it is further added in the same place They must be sure to place their greatest care in learning how to discharge their owne duties to others and not allow themselves liberty to suspect or censure the waies of others with whom they converse Such wives as are so diligent to studie their husbands duties and to finde fault with them in their callings seldome or never live quietly with their husbands whereas the Apostle here would have such wives as have ill husbands to lay the ground of a quiet life in the care of sound discharge of their owne duties to their husbands 3. They must heartily repent for their faults of unquietnesse and frowardnesse past and not only humble their soules in secret before God for such sins but also shew their repentance to those with whom they converse by an humble acknowledgement of their vile nature and froward behaviour even in the particulars of it Repentance for knowne trespasses can never be sound if it be secret and not made knowne to the parties grieved 4. It will wonderfully help them if they pray constantly to the Lord Jesus that left such a patterne of meeknesse and to entreat him by influence of his grace to quiet and sweeten their natures Beseech the Lord Jesus even by his meeknesse to make us meek and able to expresse his vertue in a quiet conversation 5. They must not give place to wrath but if they perceive their hearts rising and inclined to passion and provoking and censorious words they must presently lay necessity of silence upon themselves till they be able to speake quietly and without frowardnesse This one rule constantly for a while observed would breed a great alteration in their dispositions quickly and in time weare out the force of the disease Unquietnesse is much enlarged by the words are uttered after the offence is taken And thus of a meek and quiet spirit only we may note from the indefinite requiring of meeknesse That Christians and in particular Christian wives must exercise meeknesse and quietnesse towards all persons and at all times and in all places In all places I say and so both at home and abroad towards all persons and so they must carry themselves quietly not only towards their husbands but towards their servants and their neighbours whether they be poore or rich and at all times they must not be young Saints and old Divells as the Proverb is that is of a soft and gentle behaviour at first and then grow froward afterwards Age and infirmities are not sufficient excuses for vicious anger and unquietnesse Besides in that the Apostle resembles meeknesse to apparell it imports That by nature we are borne without it our soules being as naked in respect of meeknesse as our bodies be in respect of cloathes and withall that it should be our every-daies care to put on meeknesse and fit our selves for quietnesse as wee would put on our cloathes And further as it is not enough to put on our cloathes but we must tie them and fit them handsomely so must we use discretion in the putting on of meeknesse and quietnesse fitting the vertue to the reasons and occasions of the day Thus of the second part of this verse The third and last is the reason why women should be so carefull of this kind of dressing and apparell and that is because it is a thing of great price in the sight of God Which in the sight of God is of great price Divers things may be hence observed 1. That God doth highly esteeme of the vertues and true grace and good behaviour of his servants and therefore in this place their vertues are said to be very rich in Gods sight and in the Scriptures he gives the terme of riches to their gifts 1 Cor. 1.5 and grace is called glory Esay 4.5 and God is described as if he were in love with his people when they carry themselves graciously Iohn 14.21 And this serves greatly to exalt the praise of Gods good nature and tender affection to man and the more because all good things in us are his owne gift Iames 1.17 and because our best gifts have many imperfections in them and our best workes are defiled with sinne Esay 64. and besides because he greatly esteemes them even the least beginnings of goodnesse in his servants as their desires to be good and their very preparations of their hearts to goodnesse Esay 55.1 2. Psal. 10.17 2 Christians are bound in all their behaviour to carry themselves so as that God may accept of them and esteeme what they doe and this is required of them in every state of life They are tyed to this not only in what they doe in Gods house but in what they doe in their owne house This all are charged Heb. 12.28 and so wives here and so servants Eph. 6. 5 6 7. The praise and acceptation of God should be ever before their eyes the reasons are because the formes and rules of all behaviour are given by God his Word is the light to our feet and the lanthorne to our paths Psal. 119. and is only able to make the man of God perfect in every good word and worke 2 Tim. 3. ult and besides if we doe well we are sure never to faile of the praise of God whereas if we seeke the praise of men wee may be deceived For either they may praise us for that which is abominable in the sight of God Luke 16.15 or they may dispraise us when wee doe well or at best their praise is mutable And further it is God that must reward our good conversation Eph. 6.8 and therefore reason that hee bee looked after in what wee doe Lastly this is a signe of difference betweene the godly and the wicked in doing good duties a godly man is knowne by this signe that his praise is of God and not of men Rom. 2.29 Mat. 6. The Use should be to teach us therefore in all our waies to labour to please God and above all things to seeke his acceptation Now if wee would have God pleased with what we doe we must looke to divers rules 1. Wee must bee sure that wee are not in the flesh for they that are in the flesh cannot please God Rom 8.8 Wee must be sure we are new creatures Gal. 6.15 2. Wee must set God alwaies before us and remember his holy presence Gen 17.2 Psal. 16.8 God cannot abide to be forgotten 3. Wee must come to the light that it may bee manifest that our workes are wrought in God Iohn 3.22 Wee must walke by
rule Gal. 6.16 and do all in faith Heb. 11.6 4. We must serve God in our spirits as well as in our outward man not as men-pleasers or with eye service or with outward worship but from the heart and with the spirit Rom. 2.28 29. Eph. 6.5 6 7. 5. We must make conscience of the least sins to avoide them and of the least Commandements to obey them if we would be great in heaven Mat. 5.19 Divers of these are exprest in one sentence Micah 6.8 Hee hath shewed thee O man what is good and what the Lord requireth of thee surely to doe justly and to love mercy and to humble thy selfe to walk with thy God 6. We must avoide those sins that God especially hates such as are swearing Commandement 3. Deut. 28.58 lukewarmnesse in religion Rev. 3.15 16. persecuting such as feare God 1 Thes. 2.15 16. wilfull fashioning our selves after this world Rom. 12.1 2. to blesse our selves in our hearts against Gods curses Deut. 29.19 through impatience or unbeliefe to withdraw our selves in adversity Heb. 10 38. and in generall all grosse sins Rev. 22.15 Doct. 3. The best riches a Christian hath are his vertues and gifts of his mind and therefore he saith here they are rich in Gods sight Now they are his best riches in divers respects 1. Because they are riches in Gods sight whereas all worldly treasures commend not any man to God Gal. 3.28 He gives us naked into the world and takes us himselfe naked againe 2. Because they furnish the best part of man viz. his mind whâ—â—eas worldly riches doe only furnish mens houses or bodies 3. Because no violence can take these treasures away A man may be vertuous spight of the hearts of all the Divells in hell or divellish men on earth whereas worldly treasures may be many waies lost 4. Because those things doe make a man rich to immortality whereas worldly riches can serve at best but for a mortall life And therefore this point shewes that godly men that seeke vertue and grace have chosen the better part and that we should all covet spirituall gifts with more earnest affections than worldlings doe outward riches And it shewes the happy estate of poore Christians they may be very rich for all their poverty outward Rev. 2.8 Neither may hypocrites please themselves with saying they are rich Rev. 3.17 for God will discover their counterfeit wares And in generall we may hence gather that the richest men in the Parish are vertuous men Doct. 4. It is evident from hence that God sees the spirits of men our hearts are all open and manifest before him Ier. 17.9 1 Kings 8.39 1 Sam. 17. Heb. 4.13 And this must needs be so because God is omniscient all eye and sees all things The Sun may cease shining but God cannot cease seeing Secondly because God formed the hearts of all men and therefore must needs know them Psal. 33.15 Thirdly because God by his providence doth specially watch over the world of spirits add daily visits mens hearts Iob 7.18 Psal. 17.3 and receives presentments of all abuses He daily tries the hearts and reins and weighes the heart of man Pro. 21.2 And therefore the Use should be divers first to reach men to labour for inward and secret goodnesse as well as outward and open conformity and to be afraid of sin in secret for no darknesse can hide from God the day and night are all one to him and though no eye of man see thee yet art thou alwaies before the eye of God We should therefore keepe our hearts with all diligence Pro. 4.23 And it may be a great comfort to the godly against all the scornes and censures of the world that traduce them as hypocrites for God sees their hearts yea it may comfort them against the imperfections of their workes for God seeth the preparations and desires of their hearts and that they would faine doe better But especially this is terrible to wicked men for if God see the hearts of men in what case are they that have such evill hearts Ob. Why will some one say what fault can God find with our hearts Sol. God sees the deadnesse and dulnesse that is in thy heart in his service He sees thy directions and how far off thy heart is from him when thou drawest neere to him with thy lips he sees thy hypocrisie and securitie and thy double and divided heart he sees thy carnall cavils and the boiling risings of thy heart against him and his truth he sees thy fâ—â—â—fulnesse and unbeliefe and the uncircumcision of thy heart thy unreâ—â—hâ—blenesse and forgetfulnesse he sees all the vanities and errours of thy imaginations all thy lusts and passions and wicked desires and all thâ—â— framâ— of thy imaginations that are only evill continually he sees thy filthy nakednesse and all the Idols thou entertainest in thy heart and therefore if thou wilt not perish in the eternall abomination of God make haste to wash thine heart from wickednesse and seriously to repent of the sins of thy spirit Lastly the scope of this place teacheth us distinctly That God makes a great reckoning of such men and women as have meeke and quiet spirits There is reason for it because a quiet mind is like to Gods mind which is never stirred nor moved from everlasting to everlasting but is alwaies the same and because where the spirit is meeke and quiet there all sin is mortified and every good gift and grace doth prosper And this should be a great encouragement to all Christians and in particular to Christian wives that are meek and live quietly with their husbands for though their husbands should not love them the more or esteeme of this grace hence they may see that God will like them much the better for it and they are very comely and richly cloathed in Gods sight Ver. 5. Por even after this manâ—r in times past did the holy 〈◊〉 which trâ—sted in God 〈◊〉 themselves and were subject to their husbands Ver. 6. As Sarah obeyed Abraham and called him Lord whose daughters ye are while ye doe well not being affraid of any terrour IN these two verses is contained the confirmation of the Proposition exhorting wives to be subject to their owne husbands ver 1. And this is made good by two reasons both taken from example the one in generall from the practice of holy women of ancient times that did so carry themselves towards their husbands ver 5. the other in particular from the practice of Sarah the mother of faithfull women ver 6. The example generally considered ver 5. is described and commended sixe wayes First for the maner of it it was in this maner that is just according to the precept now given by the Apostle Secondly for the anâ—iquitie of it it was so in old time Thirdly for the subject persons in whom it was found viz. not only women that did so but the holiest women Fourthly for the cause of it viz.