diligence There are three sorts of men Sathan doth in the Church bewitch 1. The first are they that will take no paines at all nor trouble themselves to study about their religion and what belongs to their soules 2. The second are they that though they will take some paines and study diligently yet it is in by-studies as matters of controversie or the generall knowledge of religion or matter that may fit them for discourse or the like 3. Now a third sort there are that will not be drawn aside from the needfullest studies as are repentance assurance order of life c. but their fault is that they study not these diligently For they soone give over and finish not their works either of mortification or sanctification or illumination or preparation for salvation And thus much of the 10. Verse Verse 11. Searching when or what manner of time the Spirit which testified of Christ which was in them c. THe particular subiect of their inquiry was to have found the time of those glories the holy Ghost foretold should follow the sufferings of CHRIST Foure sorts of men have inquired about times and the manner of times For there is the observation 1. of the curious 2. of the weak 3. of the superstitious 4. of the wise 1 Curious men search into times prohibited and restrained from them They inquire what God did before he made the world and in what yeare and day Christ shall come to Iudgement with such like 2 The weake Christian many times is too busie about time as in his distresse his thoughts runne about the time of his deliverance and with impatience he asks How long when hee ought not to limit God but live by faith and leave the time unto God 3 The superstitious are imployed in observing time such were the Galathians of whom Paul was afraid This was their humour they did observe dayes and times not commanded of God but prescribed and kept afoot by the inventions of men 4 Now in the last place the wise observe time and thus they observe time necessarily or arbitrarily Necessarily they observe the seasons and opportunities of Gods grace and so not to observe time is a great offence Ier. 8.7 Luke 9. Mat. 16.3 Arbitrary they enquire after time as the circumstance of some great things wherein there appeareth some glory of God and good to the soule Thus the Prophets here enquire about the time of Gods manifestation of the great grace he promised to the Church Three things may be noted out of these words 1 That the times and seasons of all things are known unto God else the Prophets would not have searched but that it was a received principle that all the times of all things are set and knowne to God 2 That the Lord is many times loth to discover the precise time of his mercy as for a long time he would not let it be known when Christ should come so it was abâ—ut the calling of the Gentiles and so it is about the time of our going to heaven For if it should be farre off men would grow the more impatient with their present condition and by this meanes God tries the faith and patience and obedience of his people and thus are blessings more admired and welcome when they doe come and by works of preparation the happinesse of the Elect is greatly furthered But is it not uncomfortable to be ignorant of the time when God will shew his mercy It is not for 1 The time is infallibly set by God 2 The Lord hath chosen and appointed the fittest time 3 The Lord is precise in keeping his time 3 The third Observation is that when the circumstance of time is not of absolute necessitie for our good to be knowne we must be sober and temperate and enquire with all humilitie we may learne this of the Prophets about salvation it selfe they are said to enquire diligently but about the time it is barely said they searched Thus of the third thing 4 The fourth thing is the Occasion which was an inspiration of the holy Ghost which testified of Christs sufferings and strange glories should follow after So that the efficient cause of the inspiration was the holy Ghost which was in them The finall cause was to testifie or beare witnesse The subject matter of this inspiration was twofold 1 Of the sufferings of Christ. 2 Of the glories should follow The Spirit that was in them Note that he saith not the Spirit of God but the Spirit of Christ so the holy Ghost is called the Spirit of the Sonne Gal. 4.6 He may be called the Spirit of Christ because he is given by Christ and because he is given to the members of Christ and because he should be especially manifested in the times under Christ and because it did especially reveale Christ and chiefly because it was essentially ioyned unto Christ and did proceed of Him and the Father from all eternitie Now for the use hereof Here is both Information and Consolation We may be informed here that the doctrine of the Trinitie was not unknowne in the Church of the Jewes in that we see that the Spirit of God was called the Spirit of Christ. As for that place in Act. 19. where some say they had not heard whether there were a holy Ghost or no It is to be understood of the extraordinary gifts of the holy Ghost which at the time of the conversion of many did fall upon them and not of the nature of the holy Ghost This doctrine also may comfort us greatly for whereas it it the office of the holy Ghost to mortifie the deeds of the flesh to lead us into all truth to be a comforter to beare witnesse unto our spirits to help us when we know not how to pray as we ought c. This doctrine I say may greatly incourageus to beg the holy Ghost and to beleeve our help therein seeing hee is sent of Christ and is at his disposing that dyed for us and gave himselfe for us how shall he not then give us his holy Spirit also if we aske it of him Further hence we may note that the Spirit of God is the onely immediate fountaine and originall of all Prophesies concerning times and things to come The Oracles of the Gentiles were but eyther delusions under ambiguous sentences or but coniectures or else when they did foretell aright they were permitted of God for the further hardning of the people eyther from Scripture or other revelation to foretell As for the Sibyls that prophesied of Christ c. it is no absurditie to grant that they were stirred up by the holy Ghost to prophesie of Christ among the Gentiles c. Verse 12. Vnto whom it was revealed that not unto themselves but unto us they should minister the things which are now shewed unto you by them which have preached unto you the Gospell by the holy Ghost sent down from heaven the which things the Angels desire
the Messias to come 2. By the whole ceremoniall law and service For all those were shadowes of Christ to come But the Gospell is said to be hid and concealed from ages and generations c. Rom. 16.26 Eph. 3.5 Col. 1.26 The text is as it is now It did appeare but not so clearly But how doth this doctrine of the Gospell differ from other Scripture especially from the law 1. In the manner of revelation The law is written in some sort in the heart of man Rom. 2.15 but the Gospell now may not be knowne to nature but revealed by Christ Mat. 16.17 2. In the subject of doctrine The Law tels us what we should be but not how we can be so Now the Gospell shews us a full and sufficient righteousnesse in Christ that will be availeable The Law saith pay what thou owest doe this and thou shalt live But the Gospell saith beleeve the promise and thou shalt be saved 3. In the continuance of the force of it The gospell is an everlasting gospell God will never alter his mind whereas he hath changed his mind for the covenant of works But is it the Ministers duty onely to publish the gospell in that the Apostle saith by them which preached It is chiefly For to produce the effects before mentioned it is his calling who hath commission from God to be his embassador yet private persons may comfort one another with these things But is the gospell onely effectuall when it is preached It is most effectuall then and that is the ordinary meanes God hath appointed 1 Pet. 1. ult The Uses are First for Ministers and so 1. For consolation For the excellency of the subject exalts the dignity of their calling they are trusted with a very glorious embassage Rom. 15.16 17. 16.26 therefore never be ashamed of it Rom. 1.16 and this was taught by Christ himselfe Mat. 4.13 and those Eph. 3.4 2. For Instruction Therefore to serve God in their spirits even with their whole hearts Rom. 1.9 and suffer all things rather then hinder the Gospell 1 Cor. 9.12 Paul saies It is better for mee to dye then to make my glorying void Secondly for the people 1. For instruction 1. To pray for their teachers that God would open their mouthes and make their hearts fat with his goodnesse herein Eph. 6.19 and to esteeme them as Rom. 1â— 15 2. To receive it with all gladnesse and power yea and affliction too 1 Thes. 1.4 5. 2. For terror to wicked men that contemne or neglect so great salvation this is preached for a witnesse against worlds of them Mat. 24.14 The anger of â—od will be revealed from heaven against them Rom. 1.18 God will search mens hearts both for desires and care and for contempt too 1 Thes. 2.4 Act. 15.7 8. and at the day of judgement the terrible vengeance of God shall fall upon them 2 Thes. 1.8 1 Tim. 1.9 10 11. This makes their judgement greater Thus of the lesse principall The most principall cause is the holy Ghost sent downe from heaven By the holy Ghost sent downe from heaven The meaning is to affirme that the things propounded in the Gospell are the more eminent because they were effected by the very holy Ghost This that is here â—â—id that the holy Ghost was sent from heaven was first and principally fulfilled in the dayes of the Apostles and chiefly then also in the day of Pentecost as is shewed in the second of the Acts. But secondarily it is true of all faithfull Ministers that the holy Ghost works wonderfully from heaven in the power of the Gospell Ghost It is an old English word and signifieth a spirit and the Spirit of God is called an holy Ghost or spirit 1. for distinction sake and 2. by effect For Gods Spirit is holy that is it hath all holinesse and it hath it in it selfe not by illumination from any other higher cause and so are not the spirits of men and Angels holy mens spirits have sinne in them on earth and the Angels and blessed soules in heaven have no holinesse but what they received 2. Gods Spirit is holy by effect For it his proper work to sanctifie the elect and so to work holinesse upon the spirits of men by spirituall regeneration But why is Gods Spirit called a holy Spirit rather â—hen wise or mercifull c First when we call him holy we comprehend all that in it for wisdome and mercy are but parts of holinesse Secondly in respect of us and his working in us it is a most proper word for it notes his working in the Elect above all reprobates Fâ—r a man may be a wise man and yet perâ—sh Mat. 11 2â— 1 Cor. 1.19 and a man may give all his goods to the poore and yet it is nothing 1 Cor. 13.3 but now if a man be made a holy man hee is sure to be saved Well then the first doctrine is that Gods Spirit is a holy Spirit which may serve for divers uses 1. To exalt in us a further sense of Gods goodnesse that is pleased to put his Spirit within us seeing our hearts are so uncleane and his Spirit so holy 2. It may humble uâ— and feare us from sinne if we belong to Christ we carry about with us the Spirit of Christ Rom. 8.9 Now think of it then thou canst not sin but thou hast a witnesse and a Judge within thee Besides the very respect of the holy Ghost should move thee to feare sinne for sinne grieves the holy Ghost and hinders his work of sealing thee up to the day of redemption Eph. 4.30 3. It should encourage uâ— in the works of mortification for Gods Spirit hath his name of holinesse and though it be never so hard yet by the Spirit wee shall be made able in some measure to mortifie the deeds of the flesh Rom. 8.10 and to walk in Gods statutes Ezech. 36.27 Secondly if we consider why the holy Ghost is hâ—re named wee may learn that the holy Spirit of God is the first and chiefe cause of all that grace which either Ministers or people enjoy in the gospell Which may first comforts us against all the impediments of the gospell Oh might some men have thought a 100. yeares agoe how is it possible to bring downe the power of Antichrist why by the Spirit of Christs mouth he will consume him 2 Thes. 2. In the mouth of Christ in the preaching of the Gospell there is a Spirit even the Spirit of God which will doe more then 10000. armed men to pull him downe Oh might some one think I shall never understand or never remember so many holy comforts and instructions why the Spirit of God will teach us to profit and leade us into all truth and help our infirmities when wee deale with God and his ordinances and pull downe those strong holds which Sathan hath to hinder the obedience
creature Here while we are present with the bodie and the blessings of life we are absent from the Lord the infinite life of our lives but there we shall enjoy him as fully as our hearts can desire 2 Cor. 5.8 Here we want our crowne whatsoever else we enjoy but there our honour and glory and majestie shall be so great as if all the Kings of the earth did bring their glory to one man it would not equall what every one shall have there 2 Tim. 4.8 Rev. 2.24 3.21 we shall reigne in life Rom. 5. And this Crowne is the more glorious because it shall not consist of some precious thing without us but of royall excellency with which our soules and bodies shall shine as the Sun in the firmament our very bodies in qualitie being altered to such an expression of majestie and beautie and Angelicall excellencie as now exceeds all mortall language being rather like spirits than earthly bodies And for the measure now we have but little tastes of joy and if these tastes be unspeakable and glorious what are those rivers of joy at Gods right hand Psal. 16. ult And for continuance they are for evermore as the Psalmist there speakes whereas now they are gone from us like lightning in an instant and our lives are afterward assaulted almost continually with causes or occasion of sorrow so as the world in the best place is but like a vale of teares but there shall be no sorrow no death no crying nor paine but God shall wipe away all teares from our eyes for ever Rev. 21.4 6. Thus of the differences of life on earth and life in heaven What men must doe that they may enter into life followes And about this point our Saviour tells us two things before hand First that the way to life is a narrow way and the gate is exceeding strait men may be mis-led by a thousand by-wayes and the worke to be done is a very hard worke Secondly that there are but few that finde the right way yea but few amongst those that seeke it and seeme desirous to know what they should doe for either they understand not the directions when they are given or by taking time to thinke of them they forget them or else when they have the answer they goe their waies like the young man in the Gospel and are sorrie the conditions be so hard and so give over all further care and rest in the estate they were in before And therefore we had need to attend the more carefully and resolve to doe whatsoever God requires of us whatsoever it cost us and not be troubled at the difficulty of the worke considering the excellency of eternall life and the many helps we have to further the worke Of which afterwards This then is the question What should a man or woman doe that he might be sure to enter into life Answ. 1. Thou must lay the foundation of all in Jesus Christ thou must disclaime all trust in any thing in heaven or earth in thy selfe or thy owne workes or any other creature and relie upon the merits of Jesus Christ as the onely meanes of pacifying Gods anger or procuring eternall life Acts 4.12 Iohn 3.16 and thou must inwardly lay up Christ in thy heart so as spiritually ever to eat his flesh and drinke his bloud by applying all he hath done or suffered for thee in particular Iohn 6.53 1 Iohn 5.12 2. Thou must pray hard to the God of life Psal. 42.8 and with great importunity beseech him to give thee the spirit of life that is Jesus Christ and with the more encouragement because he hath promised to give even his holy Spirit to them that aske him Luke 11.13 3. There will be no life in the soule if thou dost not repent thee of thy sins Acts 11.18 And this is the harder worke because first to confesse thy sins will not serve turne unlesse thou forsake them and overcome them Rev. 2.7 so as the power of them be mastered and thou doe from thy heart desire and resolve to leave them If thy lusts passions disorders of life in drunkennesse swearing sinnes of deceit or the like be not mended thou canst not live this life 1 Cor. 6.9 Gal. 5.22 23. At the best without an apparent victorie there will be little comfort in life Secondly in turning thou must turne from all thy transgressions so as thou be sure thou leave no sin thou knowest but thou wilt endevour to judge thy selfe for it and strive to forsake it Thy heart must be turned from it Ezek. 18.21 Yea if some of thy sinnes for profit or pleasure be to thee like thy right eye or right hand thou must cut them off or pull them out or else thou canst never enter into life Mat. 18.8 9. As in the case of rich men the way of life is compared to the eye of a needle and their hearts to a great cable now there is no way for thee to enter into life but by untwisting the great cable till it be made like small threeds which is done by great humiliation Iames 1.10 And withall thy heart must continue affraid in the least thing to offeâ—d God This feare of the Lord is required to the very beginning of this life Pro. 14.27 4. Thou must deny thy selfe extremely in outward things thou must look for persecution yea and perhaps be put to it to forsake father and mother house and lands wife and children yea and life it selfe so as to hate and lose this naturall life in comparison of the gaining of eternall life Marke 10.30 Iohn 12.25 5. Thou must be tied to walke in a strict course of life all thy dayes resolving to walke in the way of righteousnesse and let the word of God be the rule of allâ—thy actions and by patient continuance in well-doing to seeke encrease of happinesse and holinesse for life is only in the way of righteousnesse Pro. 12.28 Rom. 2.7 8. Ezek. 33.15 16. Now though this worke be very hard yet thou hast many helps if thy heart be right and willing to obey for 1. God will give thee his holy Spirit to worke all thy worke for thee and to cause thee to walke in his statutes and keepe his judgements and to doe them and will mortifie the deeds of the flesh and teach thee in all truth and comfort and support thee and make thy workes acceptable to God as hath beene shewed before 2. Thou hast the help of spirituall armour that is mighty through God to cast downe strong holds 2 Cor. 10.3 4. thou wilt find a strong supply from every ordinance of God the Word and Prayer and Sacraments all sâ—rve to help against the difficultie of this worke and so will the societie of the godly as was shewed before 3. Thou wilt have the benefit of Christs prayers and intercession for thee in heaven Iohn 17.15 which is of unspeakable force and power to helpe thee 4. The greatnesse of
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
acceptation and use of them Thirdly he loseth all reward of his good workes Mat. 6.1 An hypocrite may doe good workes though he never doth them well and for the good he doth may have his reward with men but this is all for from God he shall have no reward The Positive effects of hypocrisie may be referred to two heads For some effects may fail upon him and some effects must and will befall him The effects that may follow his hypocrisie are three For first he is apt to be seduced by evill Spirits and the doctrine of Devils An hypocrite is in the greatest danger of most men to be seduced into vile opinions 1 Tim. 4.1 2. Secondly he may fall into a spirit of slumber his conscience may be â—â—ared with â—n hot iron Thirdly he may fall into most woâ—ull terrors such a fearefulnesse may surprise the hypocrite that God may be to him as devouâ—â—â—g fire and as everlasting burnings Esay 33.14 Job 18. 14. The effects that will certainely fall upon the hypocrite are these which follow 1 Judgement in his owne conscience He goes about as a condemned man for he is alwayes condemned in himselfe 2. The discovery of all his villany for there is nothing had in his intents and dealings but all shall be laid open Luke 12.1.2 3. The miscarying of his hope The hope of the hypocrite shall perish Job 8.11 to 16. and that with these aggravations that his hope will perish first easily secondly speedily thirdly unrecoverably Easily for God can destroy his hope as easily as the maid can sweep downe the house of the spider with her beesome Speedily for it will wither while it seems rooted and is yet greene before any other herb yea though it grow up yet it is like grasse on the house top Vnrecoverably for his hopes being but as the house of the spider they will be dashed downe for ever and though he would leane to his house and take hold of it yet his hopes shall perish for ever and when this day comes his hopes shall be as the giving up of the ghost 4. Strange punishments in his death and condemnation And therefore when our Saviour Christ would expresse a speciall terror in the plagues of especiall sinners he saith they shall have their portion with hypocrites and workers of iniquity Mat. 24. and the last verse Job 27.8 And these effects will appeare the more terrible if we consider that the Scriptures take off all the objections of hypocrites to shew that they bee left naked to the fury of God for all this will come upon them Though they be many in number Iob 15.34 Though they be rich Iob 27.8 Though they triumph in all jollity now Iob 20.5 Though they be yong or widowes or fatherlesse Esay 9.17 Though they cry at their later end Iob 27.9 Though they doe many good deeds Mat. 6. Though their wickednesse be yet hidden Luke 12.1 2. The use may be first for information secondly for instruction and thirdly for consolation First for information and so it may shew us First what to thinke of the great shewes of holinesse and mortification made in the Church of Rome Their fastings and their prohibition of mariage vowes of chastity and wilfull poverty have a shew of wisdome and piety in not sparing the flesh but the holy Ghost tells us that all this is but hypocrisie 2 Tim. 4.1 2 3 4. Col. 2. ult 2. How miserable the estate of multitudes of our owne people is by these signes we may perceive that the plague is wonderfully spread in Israel There are whole congregations of Hypocrites that is of men that say and doe not that come neere to God with their lips and their heart is far from him that seldome or never pray but when they be sick that regard not the inward soulenesse of their hearts so their lives be either civill or evill but in secret Iob 15.34 Esay 9.17 Secondly for instruction and so it should teach us all to beware of this leaven of Hypocrisie Luke 12.11 and if we would be thought to have the true Wisdome from above then let us shew it by our fruits that they may be without Hypocrisie Jam 3.17 And for the better enforcing of this use I will put you in minde of two things First the sorts of hypocrisie you are most in danger of Secondly the remedies or preservatives against hypocrisie The sorts are chiefly these 1. The distraction in Gods worship which is a most wofull fault aâ—d most common This was it was shewed before that so angred God Esay 28.13 2. Secondly the omission of private worship I meane to make a shew of Religion and the love of God and yet neglect reading of the Scriptures prayers conference and secret communion with God This as was shewed will provoke God to stop his eare at our cry because we doe not pray at all times Iobâ—7 â—7 8 9. 3. Neglect of mortification of inward sins and secret faults taking liberty so it be but sin in the heart or in secret This will undoe thee for ever if thou looke not to it in time 4. Affectation of praise and credit with men to doe our workes to bee seen of men Now there are divers rules to be observed if we would not be poysoned with the raign of hypocrisie 1. Keep thy selfe in Gods presence forget not God remember alwayes that his eyes are upon thee Thus David set the Lord alwayes before him Psal. 16.8 And this God commandeth Abraham to doe if he will be upright Gen. 17.1 2. Thou must pray much and often to God to create a right Spirit in thee For by nature wee have all double and hypocriticall hearts Psalme 51. â—0 3. Keepe thy heart with all diligence watching daily and resisting distractions wavering thoughts and forgetfulnesse And to this end mortifie the first beginnings of this sinne in thy heart mourne for it as soone as thou discernest it and judge thy selfe seriously before God Iames 4.8 Matt. 23.26 4. In all matters of well doing be as secret as may bee Mat. 6. both in Mercy Prayer Fasting Reading and the like 5. Be watchfull over thy owne wayes and see to this point that thou be as carefull of all duties of godlinesse in prosperity as in adversity in health as in sicknesse Iob 27.9 10. 6. Converse with such as in whom thou discernest true Spirits without Guile and shun the company of open and knowne hypocrites 7. Be not rash and easie to condemne other men for hypocrites onely because they crosse thy opinions or humours or will or practise It is often observed that rash censurers that usually lash others as hypocrites fall at length into some vile kinde of hypocrisie themselves But may we not call an hypocrite an hypocrite Hypocrites are not all of one sort Some are close hypocrites some are open The open hypocrite thou maist shew thy dislike of his
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.
not the duties of wives though they did never so much good other wayes yet they have not the praise of well-doing unlesse they doe their duties to their husbands the like may be said of Magistrates Ministers Husbands Parents Servants c. 7. Confidence in the flesh mars good duties when men trust to their own wits reason skill or any gifts and doe not all they doe in the name of Jesus Christ Col. 3.17 Phil. 3.3 and in particular conceitednesse and to be wise in themselves and proud will mar any action All should be done in meekenesse of wisedome 8. Inconstancie shames any action when we are wearie of well-doing or wavering or decline and goe backwards their righteousnesse being as the morning dew Quest. Can any thing we doe be well done seeing all our righteousnesse is as a menstruous cloth Esay 64.6 Answ. Our workes in themselves are none well done but by Gods indulgence assured unto us in the new Covenant where he 1. Accepts the will for the deed It is well done when our desire and endevour is to doe it as well as we can 2. He beholds the worke in Christ and for his intercession passeth by the evill that cleaves to our best workes 3. He regards it as proceeding from his owne Spirit in us who causeth us to doe good and worketh our workes for us as in the instance of prayer Rom. 8.26 Thus of the fourth observation Doct. 5. From the maner of the terme in the originall which hath a continuall respect to the present time and imports a continuall well-doing I note That a Christian should strive to be alwaies doing good he should let no time passe without well-doing 2 Tim. 2.21 2 Cor. 9.8 Psal. 106.2 Col. 3.10 1 Thes. 5.15 1 Tim. 5.10 And that for many reasons 1. Because he hath so little time left to worke in He should walke in the light while he hath the light the night will come when no man can worke and the rather since he hath lost so much time in doing workes of darknesse he should now redeeme the time Eph 5.15 1 Pet. 4.2 3. 2. Because he is Gods servant and therefore should be alwaies working Rom. 6. yea he is Gods Sacrifice therefore should he be wholly devoted to the doing of good Rom. 12.1 3. Because we have our taske set us and ever the more worke we doe the sooner we shall fulfill the measure prescribed us 4. Because hereby we shall much glorifie God Mat. 5.19 and silence wicked men 1 Pet. 2.12 15. 5. Because God is faithfull and will not forget our workes and labour we shall be rewarded accordingly If we sowe sparingly we â—hall reape sparingly 2 Cor. 9. Heb. 6.11 Gal. 6.9 God giveth us richly to enjoy all things in this world 1 Tim. 6.17 and our continuance in well-doing will be marvellously rewarded in heaven Rom. 2.7 Now that we may doe much good we must pâ—ay God to establish us in every good word and worke 2 Thes. 2.17 and withall we must furnish our selves with directions out of the Scriptures and studie the rules of life there prescribed 2 Tim. 3.10 17. Iames 3.17 and then we must be sure to make use of all the opportunities of well-doing And be not affraid with any amazement These words may be diversly referred and so diversly expounded If they be referred to the exhortation to subjection to their husbands in the maner before shewed then the sense may be that they should not feare that they should be misused if they were subject or else it limits the maner of subjection that they should not be subject only for feare or out of basenesse of mind feare should not be the ground of their obedience but conscience of Gods Commandements and love to their husbands If they be referred to the example of Sarah they may be taken either as a promise or as a condition as a promise thus If they imitate Sarah in well-doing they need not be affraid of the troubles of a married estate for by this course those troubles will be prevented or the tribulation they shall have in the flesh will not be great Or they may bethe second as a condition of their filiation if they will be Sarahs daughters then they must learne of Sarah to beare the troubles and afflictions may befall them and their husbands without disquietnesse and amazement Sarah could leave her owne countrey and was a comfort to her husband and we never reade that shee any way discouraged her husband or complained of miserie though she was faine to live in many strange places and had not at any time any certain abode any where But I thinke the words may be interpreted in generall as containing a prohibition of excessive feares and consternation of mind which is often found in women to the great offence and disquieting of their husbands The word translated Amazâ—ment notes such a perplexitie of minde in which one is almost at his wits end and therefore the Verb of which this Noune is derived is used in the New Testament only in these cases as in the cases of rumours of wars or seditions readie to seize upon a people Luke 21.9 or in the case of a conceit that one sees a ghost or spirit Luke 24.37 And such as either of these doe women sometimes fall into and this the Apostle forbids He doth not forbid all feare for they must feare their husbands Ephes. 5. ult and they must feare God 2 Cor. 7.11 Nor doth he severely taxe that naturall fearefulnesse in women which followes their sexe but only such desperate vexations or passions as suffer them not to make use of their trust in God or love to their husbands Quest. What causes can there be imagined why these Christian wives should be in danger of any such consternation of minde Answ. The Apostle might well imagine divers causes of this frailtie 1. They had husbands that were Infidels which might be a great grievance to them and besides those husbands might perhaps absolutely forbid them or labour to restraine them from the exercises of Christian Religion which might put them into a great strait 2. Their profession of Christian Religion might bring upon them many tribulations and persecutions which women are not so able to beare 3. It may be the Apostle had observed that women were apt to fall into these desperate fits of passion and grieving when they were crossed by their husbands or servants or children Sure it is that many women now a daies if their husbands doe but crosse them in reasonable things they will cry and grieve as if they would die in the vexation of their hearts These strange humours and perplexities and desperate fits the Apostle absolutely forbids hee would not have any of them found in a Christian wife Ver. 7. Likewise ye husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessell as being heires together of the grace of life that your