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 ãâã ãâã ãâã ãâã ãâã and delight in them Rom. 8.27 11.2 2 Tim. 2.19 Exod. ââ ult This is called the ãâã 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
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 ãâã gave ââ 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 beleâveth 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
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 châefly 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 thiâke in how sinfull a case God found us and how freely he loved us how great mârcy he called us unto and how unexpected it was either for matter or mâanes 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 ãâ¦ã of God it is sufficient through Gods acceptation to ãâ¦ã aâ he reveales himselfe to our understanding in our calling accoâding ãâã the revelation of his grace in our conversion so as wee are wilâiââ ãâ¦ã knowledge for so to conceive of God as he that called ãâ¦ã to acceptation Thus of the generall ãâ¦ã the Lord singles out this work of our calling to quickeâ ãâ¦ã it will not be much amisle to consider of it particularly es ãâã ãâã as it ãâã âere propounded Foure thingâ mây be here noted What Who Whom and When. What or the wârk 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 ãâ¦ã may understand more distinctly what our caâââng frâm God ãâã it will not be amisse to consider 1. ãâ¦ã God calls us 2. What our effeâtuall calling is 3. Why our convârsion is termed by the name of calling 4. How ãâã can know that God calls me in particular seeing he doth not name me 5. Why did Gâd call us 6. To what he calls us 7. The ãâã For the first the ââlling of God is either particular or generall The particular is to seâve Gâd in some set function of outward life and so is the ãâ¦ã The generall calling is to the service of ãâ¦ã with promise of eternall reward through the ãâ¦ã 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 siâner 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 periphrasâs 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
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 âur 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 treâââ about eternall life he sends the people to their Ministers as if he would tell
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 comââ 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 resolâe 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. â4 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 âther 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 âither 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
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 âteinâd 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 griâfe 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 ãâã 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
adorning of the minde 2. The heart is adorned with 8. graces 1. Holy desires such as the heart felt not before such as these after remission of sins and righteousnesse by Christ Mat. 5. after the meanes of Gods kingdome and the power of it Psal. 42. 1 Pet. 2.2 after the presence of God even that of glory and the comming of Christ 2 Tim. 4.8.2 Cor. 5.8 after communion of Saints the heart longing after them and in a word after all sorts of heavenly things 2. Divine love and that of God Psal. 18.1 of Christ 1 Pet. 1.8 of the word Psal. 119.103 of Gods house Psal. 26.8 84.5 of the godly Psal. 16.3 1 Iohn 3.14 3. Ioy in the Holy Ghost Rom. 14.17 in such things as these 1. In the satisfaction of Christ for sinne Galat. 6.14 Rom. 5.11 15.13 2. In his Election Luke 10.20 3. In the breasts of the Churches consolation Esay 66.10 4. In the word both read and heard Psal. 119.77 Ier. 11.16 Iohn 3.29 and so in the sacraments 5. In the sabbath Esay 58.13 6. In well-doing Prov. 21.15 7. In suffering for righteousnesse Mat. 5.10 8. In the presence of God knowing the soule in adversity especially Ps. 31.7 Rom. 5.4 9. In the people of God Ps. 137.6 10. In all the good things the Lord hath given as the pledges of his love Deut. 26.11 11. In the things that pertaine to God Rom. 15.17 In these a Christian hath his seasons and though he may sow in teares yet he reapes in joy 4. A holy feare of God and that of his mercies Ps. 147.11 Hos. 3.5 of his word Esay 66.2 of his presence especially in time of his service Heb. 12.28 and of his name and glorious titles Deut. 28.58 and in all things a feare of his offence and displeasure in respect of which a man is jealous of his own infirmities Pro. 28.18 1 Pet. 1.17 5. Confidence in which the godly are as mount Sion that cannot be moved Psal. 125.5 by which he committeth his way to God Psal. 37.5 and runneth to God for refuge that he may be under his armes for ever Deut. 33.27 Gods name is to him a strong tower Prov. 18. in respect of which his place is on high even in the defence of the munitions of the rocks Esa. 33.16 c. yea such is the power of this confidence sometimes that though God trouble him with his owne hands yet he will hope Iob 15.19 By this signe God knowes his in the day of trouble and will owne them Neh. 1.7 and the eye of God is never off them because they trust in his mercies Psal. 33.18 6. A holy hatred by which he cannot abide sin Ps. 97.10 the garment spotted with the flesh Iude 23. any false way Ps. 119.128 wicked company Ps. 26.5 the worke of such as fall away Psal. 101.3 them that hate God and goodnesse Psalme 139 21. 7. Peace whereby a man is made to rest from passions and perturbations and enjoyeth tranquillity in the contemplation of Gods favour Rom. 14.17 8. Bowels of mercy Col. 3.12 I omit hope patience meeknesse and the rest either because they some way belong to some of these or because these are the most eminent and easie to be discerned and all these are put on by faith And thus much of the adorning of the heart 3. The conscience is also adorned with 9. gifts 1. Life it being quickned from the dead sleep it was in 2. Light from ignorance 3. Peace from terrors differing from security 4. Purity and care in all things to doe uprightly Acts 23.1 Heb. 13.1 2 Tim. 2.3 5. Ioy and refreshing it is now a continuall feast Prov. 15.15 6. Constancy Iob 27.6 so as no power can compell it 7. Plainenesse and harmelessnesse 2 Cor. 1.12 8. A divine sentence so as in determining it judgeth for God and as God 9. Tendernesse so as it will now smitâ for lesser evills All this doctrine concerning the sanctification of the spirit may serve First for humiliation We may all say if God looke upon our spirits innumerable evills have compassed us Psal. 40. and therefore we had need to pray to God to cleanse us from secret sins even those sinnes of our spirits 2. For admonition to all men to take heed that they neglect not this great worke of inward sanctification especially if God have touched the heart with any inward feeling of thy estate and remorse of sinne Looke to thy selfe thy heart is deceitfull and sinne is a witch watch against security or relapse into security âe perswaded it is a dangerous thing to sin against the purposes of amendment The axe is now laid to the roote of the tree and therefore trifle not let not thy righteousnesse be as the morning dew thou art come neare to the kingdome of God quench not the sparkles of light and remorse And much more this may warne such as will not be touched with the care of sanctification take heed of a swinish and dogged heart the Lord will not cast pearles before such swine still And thirdly it may warne such as rest in giving faire words If they praise the Sermons and speake faire to Gods servants they thinke all is well The Divell could speake Christ faire to be rid of him Mar. 1.24 and so did Herod Mar. 6.20 3. For instruction to all sorts of men that yet finde not comfort in this worke oh labour about it that thou maist be cleansed from all filthinesse both of flesh and spirit even sanctified throughout following after holinesse without which no man shall see God 2 Cor. 7.3 1 Thess. 5.23 Heb. 12.14 and if there were in men a heart to returne there are many incouragements Christ is given to us of God to be our sanctification and in his intercession he remembred to pray for this that God would sanctifie us 1 Cor. 1.30 Iohn 17.14 17 19. and the word of Christ is able to sanctifie us Acts 20.32 and Christ hereby proves his resurrection from the dead Rom. 1.4 and God hath promised his spirit to help us Ezech. 33.37 4. For confirmation since this is so let him that is holy be holy still 5. For much thankfulnesse in such as have attained in any measure to the gifts of Gods grace herein 2 Thess. 2.13 Thus much of the sanctification of the spirit Vnto obediencâ The first end of our sanctification is that our lives may be brought into obedience This obedience must be considered either in the 1. whole or in the 2. parts 1. In the whole it is profitable to observe three things 1. the originall of true obedience 2. The rules or properties of true obedience in the maner of it 3. The motives that might stirre us up to the care of obedience 1. The cause of this obedience is 1. either without us or 2. within us without us it is both God and the word of God God the Father causeth it by electing c. the Sonne by
sleep in the strength of that it hath sucked and further if it be a true desire it is after the word as it is milke and sincere it affecteth plainenesse and acknowledgeth no wisdome like Gods nor effectualnesse of speech more powerfull then the words of sacred scripture and lastly it is such a desire as intends growth in knowledge wisdome utterance prayer grace and holy duties Thus much of the signes The consideration of the glory and necessity of the worke of our new birth may exceedingly reprove the wretched and wilfull neglect of it in thousands of people especially of such as be continuall hearers and cannot be ignorant of the doctrine of it how many are the souls that like the blackamoores will not be made white the spots of whose sinnes are like the spots of the Leopard which will not be gotten out These have had promises to allure them and precepts to divert them and threatnings to humble them and yet are never a whit the better woe unto them they have not sought their peace in the day of peace yea are there not many who heare their own lets opened and yet goe away unreformed Oh the depth of the deceitfulnesse and wickednesse of mans heart Vnto a lively hope c. Foure things may be here noted three of them I will but touch First that there is hope unto the righteous He can be in no such estate or distresse but there is hope the poorest Christian hath his hope and if hee were inclosed with crosses yet he is a prisoner of hope and therefore wee should pray God to shew us the hope of our calling and should the more willingly suffer afflictions rejoycing in hope Secondly none have hope but converted Christians For all carnall men are without hope in the world I meane without true hope For the hope that wicked men have though they leane upon it is but as the house of a spider and therefore woe unto them for their hope when they shall most need it will be as the giving up of the ghost Thirdly there is one hope unto all Gods children they hope for the same glory as they have the same faith and therefore we should live and love so together as they that hope to raigne together in heaven But the fourth thing is the chiefe and that is that there is a lively hope and a dead hope For the one is expressed and the other is manifestly implied There is in godly men a lively hope there is in wicked men but a dâll and a dead hope Now if any aske what difference there is between a lively hope and a dead hope or between the true hope and the false I answer that they differ in six things First in the use of the meanes for a lively hope will use all the meanes that are appointed of God and not that only but it seeketh and expresseth the affections requisite to the right use of the meanes and it will be painefull and patient Now the common hope of carnall men betrayes it selfe in this that they thinke to gâe to heaven though they never use the ãâã or ãâ¦ã nor with any paines or patience Secondly in adversity a lively hope plainely shewes it selfe For it will make a man to runne to God and powre out his heart before him resting satisfied if it can get comfort and a promise from God whereas the dead hope is of no use when miseries and adversity comes It delights not in prayer and will not brooke to come in Gods sight it runs to carnall and devillish helps and if it faile in them it excites impatient murmuring or despaire Thirdly a lively hope is attended with lively joyes when God workes the hope of heaven he workes also at some time or other more or lesse the joyes of heaven which hee utterly denies to wicked men Fourthly mans hopes may be tryed by âhe object Aâke a wicked man what is the thing he would have in heaven and he must answer it is the joyes and happinesse of heaven But aske a godly man what he would have in heaven and he soon answers it is the holinesse of heaven hee would be there because he would sin no more but the wicked would be there because they would suffer no more it is righteousnesse that hope waiteth for Fifthly the true hope will acknowledge the truth which is according to godlinesse but the false hope thinkes it enough to know it it will not adventure it selfe to be so forward as to professe it Lastly whosoever hath the true hope purgeth himselfe that he may be pure as Christ is pure but the dead hope cannot abide much mortification The use of all this may be to instruct both carnall men and godly men Carnall men should take notice of this difference that so they might addresse themselves to seeke this true and lively hope which that they may obtaine or attaine they must shun hypocrisie and deny all ungodlinesse and worldly lusts and labour for true grace for the hypocrites hope shall perish and we can never attaine unto the blessed hope unlesse we resolve to live soberly and righteously and religiously in this present world and this everlasting consolation and good hope is had onely by grace and the godly should here learne to hold fast their lively hope as one of the excellentest fruits of their regeneration and their daily refuge should be to nourish and strengthen themselves in it and to that end acquaint themselves constantly with the comforts of the scripture which were penned especially to that end that they might have hope And thus much of the third thing By the resurrection of Iesus Christ from the dead Concerning the resurrection of Christ as it may here be considered of â propound foure things 1. In what sense it is here to be understood 2. How his resurrection hath relation to us in that our new birth is here haââed upon it 3. I answer a question or two which here may be moved and then I make use of all For the first Some have understood by the resurrection of Christ here synecdochically the whole worke of redemption Some understand the words of his spirituall resurrection in our hearts by faith through the operation of the spirit of grace for as he dyeth in us by infidelity so he riseth in us by faith But I âake it here as it is commonly taken even for the resurrection of his own person even for that work by which he did shake off the power of death and quicken his dead body restoring the soule to it and receiving to himselfe in his humane nature a blessed celestiall and glorious life In the beleefe of this we differ from Pagans They can beleeve that he dyed but we must beleeve that he rose againe This was solemnly foretold by David and foreshewed by Ioâah manifested by an Angell recorded by the
thou wert a Prince borne thou must not inherit the first day and it is the better for us that it is so for so it is the safer from sinne violence Satan c. For you That is for such as are begotten againe some reade in us or in you to note that men must looke into their hearts whether they shall have heaven For if Christ and his spirit dwell not there they are never like to come to this glory but I reade it as before and so it plainly notes that none but converted Christians have any interest in this inheritance Lastly this inheritance is commended by the place where it lyeth it is in heaven The Holy Ghost would have us meditate much even of the very place of our glory but for explication of this I propound two things 1. where heaven is 2. wherein it excelleth other places First by heaven I meane not the ayre as sometimes the word signifieth nor yet the heavenly moveable orbes that are visible above our head but the place of the blessed where God dwelleth and Christ in his body is ascended and where the spirits of just and perfect men now are Now where this place is cannot be knowne by sense because it is not obnoxious to any of the senses nor can we learne where it is by reason For it is true that the ninth heaven is not knowne by sense for we cannot see it or heare it move c. yet Astronomers by the effect of it though it be above the starry firmament have found it out certainely to be But now for the heaven of the blessed that extends not to us by any effect or influence and therefore cannot be known by reason Scripture onely doth reveale it and so it is manifest to be a place that is above us For Christ ascended up into heaven and we shall be where he now is It is called the high and holy place and Gods family is called Ierusalem that is above and the Psalmist saith God dwelleth on high so that it is a place farre above all those visible elements and heavens As for those that imagine heaven is every where where God is we may manifestly conceive of their error For so to goe to heaven were to goe to hell for God is there also as the Psalmist faith and our Saviour saith not Our Father which art every where but Our Father which art in heaven and besides God and the devill doe not keep house together But we know that the devills live in this ayre and every where round about us in these visible regions of the elements and therefore heaven must needs be above all these Now for the excellency of this place above all others who is able to describe it yet for help to thy meditation consider the names that be given to it It is called Paradise the Fathers house the throne of God the kingdome the heavenly Ierusalem 2. The shadowes by which the excellency thereof is signified In the 21. of the Revelation a search is made through all the bowels of the earth to finde out all the precious treasures that could be had gold pearles and precious stones of all sorts and what can these serve to onely to shadow out the glory of the walls of the new Ierusalem and the gates and to pave the streets of that City But there is not treasure enough in the whole world so much as to shadow out the mansions that are there and the inward furniture or the glorious cloathing or dyet of the Worthies that shall dwell there much lesse the divine Royalties and prerogatives eternall of that excellent heaven 3. Consider but the summe of that which Divines out of the Scriptures write of it For substance It is a place obnoxious to no corruption alteration passion nor motion it is not whirled about as these heavens are For quantity it is greater then all this world besides For qualities it is most exceeding light most pleasant and most faire a place wherein none evill needs be found and none good can be wanting having upon it the very glory of God even a most divine splendor Verse 5. Which are kept by the power of God through faith unto salvation which is prepared already to be shewed in the last time HItherto of our glorification The third argument followes and that is taken from our preservation unto glory which is this Verse It is two wayes amplified First by the meanes of our preservation and secondly by the end of our preservation The meanes are twofold First in God his power and secondly in us our faith The end is salvation which is also amplified first by the things which goe before it viz. preparation and revelation It is prepared to be revealed Secondly by the time in the last time From the coherence and generall consideration of these words three things may be briefly noted First that such is our wretched condition in this world in respect of corruption adversaries temptations c. that were it not for Gods mercy and power neither present grace would hold out nor the glory of heaven ever be enjoyed Secondly that the same God that of his mercy begot us againe and provided an incorruptible inheritance doth undertake also to preserve it hee takes it upon himselfe to see it accomplished which should bee a singular comfort ãâ¦ã Thirdly that Gods children may draw many arguments of consolation and get great experience of joy from the very observation of Gods providence in preserving them Kept The word in the originall signifieth properly to keep as a towne is kept from the enemies in the time of war with a garrison and so it is rendered 2 Cor. 11.32 where it is said Aretas kept the City with a garrison In the third of the Galathians the word is used metaphorically to expresse our condition under the Law he saith we were kept under the Law that is the sinner having transgressed was kept by the Law as it were under a strong garrison that he could not possibly escape unlesse he be delivered by Christ the law will hold him so fast he shall not possibly get away now here it is used to expresse the wonderfull safety of all men and women truly converted they are kept with a garrison wherein two things may bee noted First that the dearest of Gods children in this world are in continuall war they are neâer at such rest and peace as to discharge their garrison seldome or never but they are continually in war either outward with the world of wicked men or with crosses that daily assaile them or else inward with temptations Heaven properly is the rest of the godly or if they bee at any time free yet they are in danger and therefore still stand upon their guard which should teach us under either afflictions or temptations never to account it strange and if at any time God give us some little breathing not to grow secure
but rather be still providing for the war againe Secondly that Gods children have a garrison to defend them Now if any would know distinctly how this is true I will endeavour to shew it to be true five wayes 1. For first we see that sometimes they are fenced and protected by the godly who as an holy army rise up in their defence to help them either by Apologie succour or prayers 2. Sometimes the unreasonable creatures protect and avenge the righteous God can send the armies of silly creatures as a valiant garrison to defend Israel and offend Pharaoh and they are strong that doe Gods worke 3. It is sure that the Angels are alwayes in garrison for the Elect pitching their tents round about them that feare God That which Elisha and his man saw with bodily eyes every beleever may be assured of by faith 4. God can raise up in them even an army of powerfull thoughts and meditations so as their very inward tranquillity arising from the testimony of a good conscience and the knowledge of Gods excellent love can make and keepe them secure and sound 5. But lastly in all these and above all these God himselfe is the Christian mans garrison as David saith God is his rocke his fortresse his strength his buckler his high tower and his deliverer All this may very fitly serve for two uses 1. First for consolation to the godly and that two wayes First if they consider how carefully God hath provided for their safety and that he is faithfull and will doe it Secondly if they observe what is implyed hereby for in that God plants a garrison about his people it imports that they are wonderfully deare unto him Jewels of great price which God would by no meanes lose yea great Princes that are preserved with such a continuall guard If Gods government towards his people were every way visible and manifested the meanest Christian would appeare to be no whit inferiour to the greatest Monarch 2. Secondly this implies terror and amasement to all the wicked For it imports that God cares not for them and takes no charge of them yea thathe accounts them as enemies and yet they are not without their ââârison neither But what is it they have their hearts kept by the devill as a strong man armed for their ruine and the law keepes them with a strong guard till the day of Christ. By the power of God The word translated power is rendered mighty workes sometimes miracles c. but ordinarily it is meant as here power The maine doctrine is that the preservation and keeping of the faithfull depends upon Gods power Now for explication of this doctrine I must answer divers questions First some one might say doth it follow God hath power to keepe us therefore he will It doth not simply follow but in two respects 1. First in respect of the intercession of Christ he hath mediated for our preservation and the father will grant what he askes and therefore so long as he hath power hee will continually doe it 2. Secondly in respect of Gods promises he hath promised to use his power for our preservation and therefore as sure as God hath power so sure are we to be preserved Quest. Now if any aske how it may appeare that Gods power is engaged to keep us Answ. I answer it may appeare evidently by these scriptures 2 Cor. 12.9 1 Cor. 4.8 Heb. 1.3 Ephes. 3.20 Heb. 7.16 Mat. 6.13 Rom. 1.4 Iude 24. Quest. Now if any yet ask which way God doth shew his power in our preservation Answ. I answer the Lord doth exercise his power in keeping us three wayes 1. In his word making that a glorious instrument to keep us to salvation it is as it were the arme of God it is called expresly the power of God unto salvation For by the word is the demonstration of the spirit and of power as the Apostle speakes and thus Christ liveth still on earth by the very power of God in the word yea there is an effectuall working of power given to the word 2. The Lord exercises his power in keeping us by the grace of his spirit in us by making grace to be sufficient for us strengthening our saith and establishing us with every needfull grace especially in times of tryall For a Christian hath received the spirit of power and of a sound minde 3. In the workes of his providence by his disposing and raising meanes to protect and uphold the faithfull against in or out of all troubles c. Quest. But may some one say Is the promise of Gods power in the preservation of the faithfull so absolute as doe what they will Gods power will keep them Answ. No For if Christians would have God to keep them they must themselves keepe that which is committed to them they must keep the word even the patterne of wholesome words in faith and love they must stirre up the grace of God in them and waite upon God by prayer and the constant use of all the meanes and here they must live by faith they must keepe themselves in their wayes or else they must not wonder that the Lord doe as it were tumble downe the wall of their protection and seeme to leave them to themselves The use hereof is divers 1. First it may serve for confutation of that false opinion of the Papists about their doctrine of free-will For marke it The very Saints have not power to keep themselves no not after calling and therefore much lesse before calling 2. And further it may confute the very confidence of all the adversaries of Gods people they insult many times over the godly because they are so few so meane persons so simple and weake and pride themselves in the conceit of their owne greatnesse and power to compasse all their plots and malicious intendments against the godly But they doe notably deceive themselves For godly men are preserved not by their owne might or meanes or friends or sufficiency but by the power of God grossely therefore are they deluded if they thinke to prevaile finally against them 3. Yea this might fully and at once confute the objections of the weake Christian Oh he hath so many infirmities and temptations and allurements and corrupt inclinations so many lets and discouragements and so wanteth the meanes that hee can never persevere to the end these are his feares and this workes his unbeleefe But all this is soone answered Thou standest not by thine owne strength but by the power of God and therefore I must apply that speech of Christ to the Sadduces to them a little turning them you erre not knowing the promises of God in the scriptures nor the power that is in Gods nature Secondly this may serve for information For it may shew us the impotency of all earthly things nothing but Gods
after an estimation of this salvation for certainly it must needs be excellent that is so long in preparing But thirdly and principally we should learne to prepare for it For if God prepare it for us wee should much more prepare our selves for it yea it may be that God writes this for our instruction we heare what God doth that we might learn what to doe our selves Now if any should aske what we must doe in preparing for salvation I answer we must prepare five waies 1. By repentance for our sinnes 2. By procuring the assurance of it in the signes seales and pledges of it 3. By the labour of love endevouring with speed to dispatch Gods work even the taske that God hath set us to 4. By laying up treasures in heaven both by sending our prayers thither before and by conversing in heaven by meditation and desires 5. Lastly by speciall preparation for death waiting till the time of our changing doâ come Thus of preparation The revelation followes To be revealed Two thingâ are here implied and one expressed The things implyed are first that the salvation of the soule is a hid mysterie It is not yet revealed and so it is first in the doctrine of it to Pagans secondly in the assurance of it to wicked men in the Church they sit in darknesse and in the shadow of death sometimes for want of meanes but alwaies for want of faith to beleeve it in their owne case nay they see not clearly the happinesse of the elect in general for the glory of their salvation is darkned by their afflictions and disgraces in the world thirdly it is in some respects hid and not yet revealed to the faithfull For first many of the children of God want the knowledge of it which they might have through neglect either of the means of assurance or the order of life For God doth in the brightnesse of it shew his salvation to them that dispose their waies aright Secondly none of the children of God know it as it shall be and that if we respect either the instant of time when God will accomplish it or the full perfection of the glory of it 2. That it shall never be fully revealed till the last time But is it not at all revealed in this life I answer it is But then consider to whom and how and in what things It is revealed to the godly in a more particular manner for the wicked have but a generall glimpse of it It is revealed by the word which teacheth it by the spirit which sealeth it and causeth us by the word to understand our right in it and by the graces of Christ which as signs prove iâ And for the last it is revealed three waies 1. by way of negation for in this life wee see by the word what shall not be in heaven as not sinne sorrow sicknesse death c. 2. In respect of the assurance of faith and hâpâ 3. In ââspâât of the fââst fruits and pledges and beginnings of salvation in saving graces The doctrine expressed is that salvation shall be revealed at the last day and that three waies fiâst by the voice of Christ who in the last sentence shall set out the glory of Gods mercy before men and Angels describing the worth of the Kingdome of God which he hath prepared for the elect 2. God will then inlarge and perfect the understandings of the faithfull in full conceiving of the worth of eternall things 3. It shall be revealed in that it shall be enjoyed The revelation of it shall be the possession of it and this is principally meant here The Uses of this doctrine concerning the revelation of salvation are divers First it is exceeding comfortable unto Gods children and thiâ comfort may be concluded out of this doctrine three waies First from the generall they may hence be greatly heartned that those great things which are promised shall one day be revealed They are now the sonnes of God but it doth not appeare what they shall be their miseries are revealed now but their salvation is but prepared to be revealed Secondly here is comfort in particular against slanders and reproaches and the evill censures and surmises of men and wretched imputations Their innocencie shall one day be revealed and the sinnes and secret plots of adversaries shall one day be discovered There is nothing covered that shall not then be revealed that day shall try mens works And also against all sorts of erosses might this doctrine comfort us For if we did thinke of the things that are not seene as yet they would make us hold all our afflictions light and momentary in comparison of what we expect And thirdly from the lesse to the greater they may hence deduce singular comfort For if now at some times when it is but in preparation to be revealed Gods people doe find so much comfort what shall that superabundant happinesse be when that Abyssus shall be broken up and the mines of treasure shall be discovered and possessed Here is also implyed by the contrary wonderfull terror to the wicked men they little know what shall befall them the Lord now treasures up much for them and a day will come when it shall be revealed If that anger that God in this world doth reveale from heaven by his threatnings or by his judgements be so terrible oh what shall it be in the last day they shall call for the mountains to cover them when the Lambe shall sit upon his throne to open the mysterie of their iniquity and Gods anger and it is a misery added to their misery that they cannot discerne it but for the most part die without knowledge and sinke into perdition before they be aware But especially woe shall then be to the hypocrite for his maske shall then be pulled off Thirdly this doctrine may serve for instruction and that two waies First we should be thankfull if God have in any measure revealed unto us his love and this mysterie of our salvation For there are many wise men and great men to whom in the secrets of his judgement that knowledge is denied Secondly we should with earnest expectation waiâ for the revelation of the sons of God seeing that that is the time of glorious and unexpressible liberty And thus of the revelation of salvation In the last time These words are diversly accepted in Scripture Sometimes they note in definitely any time that is far off sometimes they note the whole space of time from Christs first comming to the second sometimes they note the later age of the world neerer the second comming of Christ sometimes it notes the time after the resurrection till the end of the judgement and so it is here Before I come to the particular consideration of these words there are divers things may be noted in
the generall First that Gods last workes are his best works which should teach us to imitate God and never feare the forbearance of God time cannot change him he will be never the worse or the colder for delay Secondly if woe marke what daies these last daies are wee may also note that God doth his best workes when men doe their worst For of these last daies it is that the Apostle speaks that they should be such wicked and perillous daies and this we should learne of God also to let our piety and patience then shine most when impiety and violence doe beare most sway Thirdly there is a time when God will at once fully deliver and save his servants and judge for them and therefore wee should not be weary of well-doing Fourthly Gods servants must not think to be fully delivered till these last times and therefore they must walk circumspectly redeeming the time and alwaies stand upon their guard seeing the daies will be ever evill wee should remember and hold fast and lay up provision for many daies Fiftly it is the will of God that the day of Judgement should not be known to any man or Angell for the moment of it and therefore it is here described by ages not by dayes and howers which may confute curiosity and teach us to watch at all times Sixtly the world shall have an end there is a last time there will be an end of all perfection and therefore we should learne to use the world as if we used it not and therefore woe is to them that so greedily mind transitory things and that place all their happinesse in the things of this life Why is the time of the last Judgement called the last time It is called the last time 1. because time shall thenceforth be no more 2. Because after that day there shall be no space left for repentance or salvation for wicked men 3. Because Christians shall be delayed no longer but then all their wrongs shall be righted all their sinnes shall be pardoned all their wants shall be supplyed all their infirmities shall be removed all their promises shall be fulfilled all their graces shall be perfected all their desires shall be satisfied 4. Because all things shall then be fully determined ended and finally ordered But why is this time deferred so long First to demonstrate Gods wonderfull patience and to cleare his justice in that eternall vengeance shall then be exercised on the wicked For by this deferring it will be made manifest that hee did it not suddenly or passionately or privately or before hee had used all other meanes Secondly it is forborne till all Gods eternall decrees in the government of the world be accomplished especially it is stayed til the number of the Elect be gathered and the fulnesse both of Gentiles and Jewes be come in And thus much of this verse and so of the first part of the consolation that is to say the proposition of arguments now followeth the confirmation Verse 6. Wherein ye rejoyce greatly though now for a season if need require ye are in heavinesse through manifold tentations IN this Verse and the rest to the 13. is contained the confirmation of the proposition and that is performed two waies 1 By prolepsis or the answer of objections vers 6 7 8. 2. By propheticall testimony ver 10 11 12. For the first the Apostle labours to confirme them especially against two objections whereof the first might be taken from their crosses For they might say they were so pressed with the multitude of tentations inward and outward that they were much disheartned in the contentation of their estates Now unto this the Apostle answers that Christians have no cause to hang down their heads for their afflictions and that for foure reasons 1. Because one may have many crosses and yet have exceeding much joy 2. The molestation that comes by tentations or crosses is but for a season 3. That a Christian is not bound alwaies to trouble himselfe or be grieved at his troubles It is but when need requires 4. Because great profit comes by afflictions and tentations that is to say the tryall of our faith ver 7. Secondly they might object that they know not whether the former consolation doe belong unto them And to this he answers Verse 8 9. by shewing that there were three things in them by which they might know that those comforts did belong unto them 1. The first was their love of Christ. 2. The second their faith in Christ. 3. And the third their unspeakable and glorious joyes the consequent end of all which would undoubtedly be the salvation of their souls this answer is contained in the 8. and 9. Verses and thus of the order of those words Now whereas all these Verses containe answers to secret objections in the minds of men before I come to the opening of the particulars in the answers I note divers things briefly from the generall and which is here implyed First that God seeth the secret thoughts of mens hearts he seeth all the risings of their thoughts and affections and the inclinations to object any thing any way whatsoever which should make us carefull to looke to our selves for the very thoughts and risings of our hearts especially if there be in men a wicked rebellion against the truth let them not deceive themselves For certainly God will judge them for their very inward boilings and indignations against the truth even those which they doe not or dare not utter For contrary thoughts aswell as contradictions Secondly not onely God seeth but the word of God meeteth with the very secret thoughts in the heart or life of man though they were never knowne or uttered it ransacketh the spirit of man and will search strangely into the secrets of mens courses There can hardly be an objection in a mans minde but if hee constantly attend the Word it will meet with it which may encourage humble Christians to rest upon the Word for it will heale them of all sorts of spirituall diseases The Lord can strangely be their Physitian when no creature knowes it and withall it confutes their stomack that being met withall in the word think the Preacher aimes at them and that it comes of very spleene against them wilfully being ignorant of this that the Word would search them though the Preacher never knew their faces For it is the Word of him that knows all the hearts of men and was framed of purpose by the all-seeing Spirit of God that it might discover what was hid and converse secretly in the very bosomes of men Thirdly wee see here that there may be objections in the minds of the very Elect even of such as have true grace we may not imagine that they are absolutely freed from all doubts and feares Fourthly objections In that the holy Ghost is so
observed to releeve us against temptations and these are twelve in number whereof some are preservatives against temptation and some of them are remedies to deliver us out of temptations 1. The first is prescribed by the Apostle Peter and that is to be sober and temperate in the use of all outward things For usually Sathan getteth in by the advantage he hath from our too-much liking or use of profits or credit or recreations c. 2. The second is to watch to watch I say indefinitely observing our own weaknesses by a care to represse the beginnings of sin in our own nature by avoiding the usuall occasions of sinne or tentations and by providing our selves against the time of the assault looking ever for it and standing upon our guard This if we did certainly the Devill would be afraid to attempt any assault upon us but our owne inconsideration and security and dallying with the beginnings of sinne or the occasions usually tempts the devill to tempt us 3. The third rule is to take heed of solitarinesse I meane not onely the inward solitarinesse or emptinesse of the minde but the very outward retyring from company without cause or calling The Devill set upon Eve when shee was alone and Christ was led aside into the wildernesse to be tempted 4. The fourth rule is to be diligent and faithfull in our particular calling It is almost impossible that a life full of idlenesse should not be also full of temptations this was noted to be the doore of Davids tentations whereas contrariwise faithfull employment barres out tentation It is exceeding good not to be at leysure to attend tentations Labour is a great preservative from a world of inward evils 5. The fift rule is to be carefull to walk uprightly and to keep our righteousnesse For he that walketh uprightly walks boldly and safely not onely in respect of evill men but of evill Angels also Righteousnesse is an excellent brest plate to preserve the heart of a man and usually outragious tentations get in by the love of some presumptuous sinne But to hold this rule that wee would not allow our selves in any sinne which is true uprightnesse is a sure course and seldome failes and it preserves against all fierce tentations 6. The sixt rule is to search the Scriptures and to get store of provision against the evill day Now this rule is both a preservative and a remedy It is good to keepe Sathan from assaulting us for when he tempts it is upon hope that we have no armour to resist or if hee dare assault It is written will be a sure weapon The Word is the sword of the Spirit that Christ fought withall and therefore we may be sure it is a safe weapon 7. The seventh rule is that we must not complain only as many doe but we must resist also we must doe our best to oppose tentation neither must we think this a slender help for it hath a cleare promise that the Devill shall flee from us 8. Eighthly prayer is a tryed medicine This Paul used when hee was tempted 2 Cor. 12. and certainly it is powerfull either to remove the temptation or to procure an answer or strength to beare it 9. The ninth rule is wee must specially remember to runne to the brasen serpent It is without all question that the sight of Christ is as availeable to help us against the stings of the old serpent as ever the sight of the brasen serpent was to cure them that were stung by the fiery serpents 10. The tenth we must labour for a perswasion that tentations shall never separate us from God unbeliefe gives them head and sometimes ere the more they are mistrusted the more they grow infectious whereas faith quencheth them though they were fiery darts 11. The eleventh If we find the devill practicing upon the flesh the way is not to revile the devill but to beat the flesh Mortification and the crucifying of the flesh with the lusts of it will expell the devill 12. The last rule is to be thankfull for all mercies we find in temptations and it is a great means to help us whereas unthankfulnesse doth wonderfully strengthen the temptation And thus much of the sixt verse Verse 7. That the tryall of your faith being much more precious than the gold that perisheth though it be tryed by fire might be found unto praise and honor and glory at the appearing of Iesus Christ. THis Verse containeth the fourth reason why afflictions and temptations should not darken the sense of our happinesse and that is taken from the effect of afflictions and tentations which is in this Verse both propounded and amplified It is propounded in these words the tryall of your faith and it is amplified two waies First by comparison with gold tryed in the furnace And secondly by consideration of the event it will be found to praise and honor and glory at the appearing of Iesus Christ. First of the effect as it is briefly propounded The tryall of your saith Two things I would note here 1. In generall that God will try men 2. In speciall what God tries in men viz. their faith For the first It is certaine that the Lord hath his fire in Sion and his furnace in Ierusalem and he will melt man For what else should hee doe to his people Now the Lord is said to try men divers waies First by observing their waies and so to try or search them is nothing else but to take notice of them and their estates and so the word may be taken Psal. 139.1 2 3. Secondly God proves men when hee bestowes speciall blessings upon them Exod. 16.4 Thirdly God tryes men by the power and efficacy of his Word For that melts the heart of man like a furnace and tries and searcheth his inward parts Mat. 3.2 Heb. 4.12 Fourthly praise and applause is sometimes as the fining pot for silver and the furnace for gold Prov. 27.21 Fiftly one speciall way by which God tries men is by false Prophets and that is by suffering their dreams or signs or words to come to passe Deu. 13.1 Sixtly God tries men by afflictions and tentations so commonly it is meant and so here now God hath two furnaces of afflictions there is the furnace of his fury Ezech. 22.21 22. c. The other is the furnace of mercy and this is here meant Now the tryall in affliction is not simply or properly the affliction it selfe but certaine specialties of consideration in the affliction and thus God tries us 1. First when he sends many crosses one in the neck of another and some of them of longer continuance Dan. 11.33 35. and so in Iobs case 2. Secondly when hee sends upon our spirits strange and unwonted terrors Exod. 20.20 3. Thirdly when he smites some eminent men with sore and unexpected judgements Dan. 11.34 4. Fourthly when he delayeth or withholdeth expected favours Deu. 8.2 5. Fiftly when
God in the day of Christ. But I rather choose to understand it of the Christian. Some think the three words should note the three waies of exalting Christians and so they should have praise in words honor in gesture and glory in deeds but I think they are but severall words to expresse joyntly one and the same thing Before I come to the maine doctrine here are divers things to be noted which are implyed both concerning Honor and the appearance of Christ. Concerning Honor these thingâ may be noted First that faith and sincerity in this world for the most part want praise and honor and glory from men and therefore he promiseth them that howsoever it goe yet in the day of Christ saith shall not want praise c. It is here no wonder to be made as a signe or wonder even in Israel Esay 8. If men refraine from evill one beast or other will prey upon them Esay 9 15. To be reviled with all manâr of evill sayings is âupposed by our Saviour Mât 5.11 They that are after the flesh have done it and ever will persecute those that are after the spirit Gal. 4.29 Secondly it seemes the Lord taketh a power unto himselfe and his word even to judge and determine the cases of Honor. It is a fond conceit that our great Gallants have that they think that in defence of their Honor they are not bound to the word but they are deceived and they doe well perhaps to shun the sentence of Scripture in the case of their monomachies or single fights for it yeelds them but small comfort to embolden their great spirits For these are the words of the holy Ghost It is a mans honor to cease from strife but every foole will be medling Prov. 20.3 Thirdly perfect Honor will never be had till the day of Judgement which should the more confirme us in a contempt of the honor of this world In this world they are many times praised whom God abhorreth and men say to the wicked thou art righteous It is an usuall thing that they that forsake the law themselves praise the wicked Psal. 10.3 Prov. 24.24 Secondly earthly honor is wonderfull deceitfull many get it by ill meanes and men may be praised by them that curse them in their hearts and besides earthly Honor will not abide nor can man continue here to enjoy it long Eccl. 8.10 Psal. 49. 13. neither will it content the mind of man if it be had Eccles. 6.2 and for the most part it makes men sensuall man in honor understands not but they live and die many times as the beasts that perish Psal. 49. ult Now concerning the revelation of Jesus Christ we must know that it is taken sometimes actively and sometimes passively Actively and so for that work of Christ by which hee reveales his Father and his will to his members so Mat. 11.23 Gal. 1.12 Now passively there is a threefold revelation of Christ 1. In his flesh 2. In his spirit 3. In his glory In his flesh for so godlinesse is a great mysterie in that God was revealed in the flesh 1 Tim. 3.16 In the spirit so Christ was revealed in Paul in that by the spirit the grace of Christ was revealed in him Gal. 1.16 Thirdly Christ shall be revealed at the last day in his glory from heaven and this revelation is meant here as it is also 1 Cor. 1.7.2 Thes. 1.7 The doctrines implyed are three First that Christ shall come againe and be revealed from heaven and therefore woe to those mockers that walk after their lusts and aske when his comming shall be Secondly that Christ is as it were hid till his second comming and so he is in sixe respects 1. First in respect of the sense of our mortall eyes the heavens like a curtaine hide him from us Act. 1. 2. Secondly in respect of the admirable glory of his person For at that day his glory shall be revealed which now is as it were hidden 3. Thirdly in respect of the estate of his members our life is hid with Christ. He is not glorious in the outward glory of his members Col. 3.3 4. In respect of the manifestation of his love he hath not shewed himselfe to wicked men Ioh. 14.22 nor fully revealed himself to the faithfull it doth not yet appeare what they shall be 1 Ioh. 2.3 5. Fiftly in respect of the secrets he shall then break open little doe we know or heare of what he will then discover when hee shall break open the everlasting counsels of God and discover the depths of Gods providence and the deeds of all both good and bad and the glory of the Elect and the eternall misery of the damned 6. Sixtly in respect of the suddennesse of his comming Luk. 17.30 All which should make us the more to long for his appearing for that shall be such a time as never was The third thing implyed is that the thought of the day of Judgement is a sure refuge to a Christian minde when many other comforts for the present faile But the maine doctrine is that faithfull and patient Christians shall have a great deale of praise and honor and glory in the day of Christ. Christ will be made marveilous in them 2 Thes. 1.11 they shall shine as the stars of heaven and as the sun in the firmament Dan. 12. Mat. 13. they shall appeare in singular glory when Christ appeares Col. 3.4 But shall Christians have no glory till that day Yes For first there is a naturall glory stamped upon their very persons Col. 2. ult Secondly they are already vessels of glory in Gods decree Rom. 9. Thirdly true honor is restored them in the kingdome of graâe for God acknowledgeth them so doe the Angels of God and they have honorable priviledges and such graces as will bring to glory And lastly God many times doth honor them with speciall Honor before men Hest. 8.16 Psal. 64. 3. to the end Act. 28.10 The Uses follow And first the consideration of this great praise and honor and glory in the revelation of Christ should serve for instruction in divers respects For it should quicken us to faith and good works seeing our labour shall not be in vaine 1 Cor. 15. ult Men will say in that day Oh blessed was he or she that beleeved It may also perswade us to cheerfulnesse and patience under afflictions and the scornes of the world we shall then have praise enough what need we care for a little disgrace in the meane time and shall we ever be ashamed of Christ and his truth that will thus honor us at the last day Finally we may here learne of Christ how to esteem of tryed Christians we should learn of him to praise them and honor them Secondly this doctrine should wonderfully comfort Gods servants How should they exult in the glory and honor they hope for They shall then have so much honor as the Kings of the earth
by the light of nature imprinting in man certaine common notions or small sparkles of divine light 2. Secondly by the booke of the creatures by these he did blow and nourish and more kindle the sparkles infused by nature 3. Thirdly when both these proved insufficient by mans sin God revealed himselfe by his word but after divers manners Heb. 1.1 Sometimes by dreames when men were asleep Sometimes by Visions when men were awake Sometimes by types and resemblances Sometimes by Christ the Son of God and so sometimes in the likenesse of a man and in the last age of the world in a true humane nature Sometimes by Angels But most usually by the ministery of man Now the men imployed to reveale Gods will were called either Extraordinarily as Prophets and Apostles or Ordinarily as the Priests and Levites under the Law or the Ministers now under the Gospell So that we now see who these Prophets were It is true that the word Prophet or Prophesie is diversly taken Sometimes more generally for any that foretell things to come so every Preacher is a Prophet and to preach is to prophesie 1 Cor. 14. sometimes it is taken more restrainedly for those that foretell by inspiration or speciall revelation these were called in old time SEERS Those students in the ancient Colledges that were of speciall gifts and more hopefull were called Prophets not that they did all prophesie but because the Spirit did use to fall upon such men Those called children of the Prophets were yonger students that attended upon and were directed by those grave and more ancient Divines Through the abuse of the succeeding time those that were taken out of these Colledges to serve Princes though many times they were men most ambitious and covetous yet were called still Prophets But the Prophets here meant were onely those holy men that by the immediate inspiration of the Spirit of God did foretell things to come concerning the Church and kingdome of Jesus Christ. Now in that the Lord refers us to the testimony of the Prophets it may serve for divers uses 1. First it shewes the excellency of Theologie or the truth according to godlinesse in that it is penned and confirmed by such admirable instruments 2. Secondly it shews that in matters of religion men must have recourse to the testimony of the Prophets their writings are the true touchstone aâd square And so in matters of consolation if the Prophets speak comfortably to our hearts it matters not what all the world besides saies or thinks of us sure it is that Christ came not to destroy either Law or Prophets and therefore by them we shall be tryed whether we will or no. 3. It should quicken us to study the writings of the Prophets wee cannot receive their persons now into our houses nor build tombs for them but wee may receive their writings into our hearts and it will be made good that hee that receiveth the writings of one of these Prophets in the name of a Prophet shall have a Prophets reward In the meane time wee have a sure woid tâ which we may doe well to trust without all wavering Which prophesied of the grace that should come unto you By grace to come he meanes those excellent priviledges that God of his free grace would bestow upon the Christian Churches more than upon any Churches before The Prophets then did foretell of certain great prerogatives with which we Christians should be honoured But what were those priviledges in particular There are an eleven prerogatives of the Christian Church wherein God hath dealt wonderfully graciously with us 1. The exhibiting of Christ in the flesh 2. The freedâme from the bondage of the ceremoniall law Gal. 4.1,2.2 â The admission of the Gentiles to be copartners with the Jewes Eph. 2. 3.2 to 7. 4. The multitude of beleevers in comparison of former ages Esay 54. 1,2,3 5. The more evident vision or manifestation of Gods speciall favour and kââdnesâe in Christ Jesus testified more fully both by the word and spirit The Lord iâ now fond over the Christian Churches and doth more familâârly reveale his love nâw Eph. 2.7 6. The mâre evident clearing of our release from the morall law in respest of the rigorous perfection of it we are not now under the law but under grace so that if sinne have not dominion in us our obedience will be accepted Rom. 6.14 7. A large extent in the proclamation of pardon and forgivenesse of sins so as now any man may get a pardon that will seek it out in the name of Christ Act. 10.43 8. The powring out of the holy Ghost and that either extraordinarily as in the primitive Church or in the measure of ordinary gifts as in utterance knowledge c. 1 Cor. 1.4 5 6. 9. The eminencie of holy life and that in the meaner sort of Christians as well as the greater This is onely true of a remnant that are of the election of grace and so for the power of practice that never age saw it more lively than it is now in many of all conditions that truely feare God Esay 35.8 10. Abundance of outward blessings This God hath promised Esay 60.15,17 and performed in severall states of the Church in divers ages 11. Lastly the more manifest revelation of the doctrine of heaven and eternall life immortality being brought to light by the Gospell so as now wee need not to be taught by the dark shadowes of temporall and earthly ceremonies Now since the holy Ghost hath made us to know that these are times of such excellent graces it may instruct us diversly For in some things it may order us toward our selves and in some things toward others There are foure things we may learne for our selves First let us take heed lest any man faile of the grace of God For wofull experience shews that many thousands even in this light are as destitute of this grace as ever Jew or Gentiles were Now that we may not faile of the grace of God we must doe foure things 1. We must be subject to the Gospell For the Gospell is called the Gospell of the grace of God 2. We must take heed of resisting grieving and despighting of the spirit of grace 3. We must take heed we doe not frustrate the grace of God Gal. 2.21 and so men doe 1. By seeking justification in their own works 2. By neglecting it when it is offered by the word and spirit of God 3. By turning the grace of God into wantonnesse as they doe that make the promises of God and our liberty in Jesus Christ a bawd and cloak for sinne 4. We must goe to the throne of grace and beg grace of God with all importunity giving him no rest till he heare and shew mercy Heb. 4. ult Secondly the consideration of these times of the speciall and plentifull grace of God offered in the Gospell should teach us not onely to get knowledge and grace but
to behold THE fift and last thing concerning the testimony of the Prophets is the successe of their enquiry and diligent search and that in generall is that they were answered and resolved of God Now in the Lords answer there are two things to be observed 1. The manner how God gave his answer that is to say by Revelation To whom it was revealed 2. The matter of the answer which stands here of two parts The first concernes the persons the second concernes the things promised of God The persons are considered both negatively and affirmatively Negatively the Prophets were resolved that they themselves were not the men whom those Oracles concerned Affirmatively they were told that those things which they prophesied of they did minister unto us Christians Thus of the persons Now the things promised or prophesied of are not onely propounded but commended and further described and that two wayes 1. By the glory of their efficient causes and those are either lesse principall namely the Apostles and other Ministers of the Gospel or more principall namely the holy Ghost sent downe from heaven 2. By the adjunct respect of the Angels in heaven who are said to desire to look unto those things that are thus treasured up in the Arke of the Church Now from the coherence and generall consideration of these words we may be assured of this generall doctrine that such as diligently seek unto God shall be satisfied and resolved and answered God is no accepter of persons he that resolved the Prophets will answer us also it is an unchangeable order of promise such as seeke shall finde such as aske shall have such as knock shall be opened unto Mat. 7.8 yea he saith every one that asketh c. yea it is certaine that God will make this good unto the diligent use of every one of his ordinances as Prayer Esay 30.19 Ioel 2.19 Ier. 33.3 Reading Iob. 5.29 Hearing Esay 56.3 Mich. 2.7 Conference Esay 19.24.25 The use is first for confutation of their wretched Atheisme that scorne Gods ordinances as bare and empty actions but if there were no more to commend them then what this doctrine assures it might sufficiently censure them for their just contempt For in these and every of these the Lord meeteth his servants and doth as it were by a heavenly entercourse conferre with his people and familiarly make himselfe knowne unto them as one man is knowne unto another by conversation or his name therefore are they called his name in the third commandement 2. Secondly we should be incouraged in all distresses and doubts and ignorances to have recourse unto God and in all humility and constancy and faith to seeke unto him in the name of Christ who was ever knowne to be a Councellour unto his people but then let me adde this that wee looke to our selves when we come unto God for there are divers men whom God will not answer or if hee doe it is in justice as Mich. 3.7 Zach. 7.11 Ezech 20.3.31 But what must we doe that God might answer us 1. First we must be such as will answer when God calls else it is just we should call when God will not aâswer Zach. 7.11 2. Secondly when ever we receive aâswers from God wee must be sober and humble and take heed of swelling and pride else the Lord in freed of feeding uâ with revelation may buffet us by the messengers of Sathan 2 Cor. 12.17 â Thirdly we must take heed of security and spirituall sleepinesse for that will silence God and not answering may be iustly the scourge of it or else the Lord may permit the watchmen in stead of comfort to smite us with their words of reproofe and discouragement Cant. 5.6 7. 4. Fourthây we must take heed of Idols in our hearts beloved sinnes For then either the Lord will not answer at all Ezech. 20.31.3 or he will give uâ bitter aâswers Ezech. 14.3,7 or he will make our sins answer against us Esay 59.12 or his creatures as instruments of iudgements shall answer us Heb. 2.11 or if when our sins doe answer against us the Lord yet do heare it is meerely for his names sake Ier. 14.17 yet meere infirmities are no hinderances Rom. 11.4.3 5. Fiftly wee must bring a mind that will give glory to God without limiting God or daring to neglect or contemne Gods answers an instance of Gods indignation at such as will inquire at God what to doe and yet take their owne course iâ evident Ier. 23.35,36 6. We must carefully distinguish betweene answers of tryall and direct answers Paul received an answer of death 2 Cor. 1.9 but yet he died not at that time The Lord will reserve the glory of absolute infallibility to his word As for private and secret revelations they are not alway to be infallibly trusted unto but such inward answers as have warrant from some promise of the word such are infallible but such could not Pauls sentence of present death be Thus of the generall viz. that God will answer Now the first thing in particular is how they were answered viz. by revelation Vnto whom it was revealed God answers divers waies For at some times extraordinarily hee hath given men their answers in dreames Mal. 2.12 sometimes by his Angels to men awake Act. 10.22 sometimes by the extraordinary revelation of the holy Ghost as Luke 2.26 Ordinarily also God answers more waies then one as sometimes by his works by giving what we desire of him sometimes by his word directing or comforting us sometimes by his Spirit especially in time of private prayer The first is by operation the second by information the third by consolation but here it is by revelation Againe Revelation is either uncreated or created There is an uncreated Revelation which is infinite and such is that which the Father reveales to the Son from all eternity The created Revelation hath three degrees 1. Imperfect 2. Perfect 3. And most perfect The most perfect revelation is in Christ-man in whom are all the treasures of wisdome and knowledge The perfect revelation is in Angels and blessed soules in heaven the imperfect is in men on earth The revelation vouchsafed to men on earth is either ineffectuall or effectuall The ineffectuall is a revelation not availeable to salvation such is that revelation which may befall wicked men For they may prophesie as is granted Mat. 7. But I call this revelation ineffectuall because they may be Castawaies for all this But properly Revelation is the heritage of the Saints For in them onely it is effectuall and thus the Lord doth grant revelation in two degrees 1. Sometimes it is such an illumination as works a full assurance sometimes it is an illumination that works onely a perswasion In weak Christians the work of the spirit of revelation is perswasion but in strong Christians it is full assurance Unto the revelation of full assurance I refer also these revelations of the Prophets
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
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 âod 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 ââid 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 âhen 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 Fâr a man may be a wise man and yet perâsh 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 hâre 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
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 mây 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 infiâmitâeâ either of the teacher or hearer 3. To render all the praise to God and his hâly 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 âuâble 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 Scriptuâes 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 ceaâed 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 iâstances 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 upân 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 distinât from the Father and the Son 2. Hence ariseth the consideration of the nature of this mission Mission is aâ attââbute given here to the holy Ghost Now divine attââbute 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 loâg 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
minds These words are metaphoricall and may be three waies interpreted 1. First hereby may be signified that wee should with all care lay hold upon Gods covenant and in our mindes and affections imbrace it For the girdle upon Ieremies loynes is a type of Gods covenant with the people Ier. 13.11 2. It may note the humiliation wherewith our minds and hearts should be abased before the Lord so to gird the loynes must be taken Esay 32.11 3. But thirdly and chiefly hereby is signified the care we should have to remove all the impediments that might hinder faith and godlinesse it being a metaphor taken from the manner of the Easterne people who wore long garments which till they were girded up were a great hinderance both to labour and travaile 4. To these may be added that it is used to note the watchfull expectation of Christs comming Luke 12.35 And so in generall we may here note 1. That true godlinesse and devotion and faith have many hinderances There are many letts in the way of life never any could order their course so wisely but they did find impediments The use is for confutation of such as find no hinderances If it be the true grace of Christ there are le ts a signe they are in a slumber and know not the waies of heaven these waies are strait and narrow Secondly for comfort and incouragement to the godly that are troubled with letts it hath alwaies been so the godly were ever annoyed with the loynes and long garments 2. That the first care should be to be prepared and resolved against these letts 3. That these lets are daily they are as the very garments of our backs 4. That they may be many times about things that seeme needfull 5. That of all the impediments of godlinesse those that are within are the worst therefore he saith gird up your minds Ill company multitude of businesse carnall counsell and friends losses disgraces enemies and wife and farme and riches and pleasures are great letts so is the world and the devill but yet the worst are within the minds of men And thus in generall Now in particular divers things may be profitably considered 1. For what men must be thus prepared and made ready 2. What are the garments of the mind or inward lets 3. Why must they be girded up 4. How must they be girded or restrained 5. It is to be noted that he saith gird up not cast off 6. The Uses For the first this metaphor in the letter was used in those countries upon foure occasions 1. When they were to goe a journey 1 King 4.29 9.1 2. When they were to run a race 1 King 18.46 3. When they were to fight a battaile 1 King 2.1 4. When they went to labour Prov. 31.17 In all foure senses spiritually we must haue our minds girded and resolved against impediments we are travellers runners labourers fighters and in all these respects we must be girded and addressed to them we can never runne the race of godlinesse we can never doe the works of godlinesse we can never abide the hard strife and fight of godlinesse and faith we can never hold out in our journey to heaven unlesse we daily strive against the hinderances that will be cast in our way I say daily and inwardly For the second there are 14. internall letts of godlinesse 12. of them implyed in the comparison of long garments and 2. of them in the similitude of loynes The twelve inward lets are these 1. Ignorance a vaile Esay 25.8 it hinders Eph. 4.17 2. Carnall reason 2 Cor. 2.18 3. ãâã thoughts or contemplative wickedâesse Iâr 4.14 Gen. 6. 8. 4. Security mindlesnesse incogitancie which shewes it selfe eyther by not heeding or by not râmembring or by not resolving or applying or practising 5. Love of the world It is not much businesse or wealth or many occasions but the love men have to the world that hinders them Cares of life 6. Troubles of mind disquietnesse of mind worldly or causelesse sorrows impatiency when mens uncârcumcised minds will not beare the punishment of their sins These hinder assurance society labour of godlinesse Lâv. 26.41 see the phrases used Prov. 15.15 Eccl. 2.23 7. Fearfulnesse and doubts feare of this trouble and that disgrace or difficulty or ill successe c. Ier. 1.17 Rev. 21.8 8. Hypocrisie a double heart a heart and a heart allowance of distractions c c This frustrates all for the present and angers God 9. Precipitation of mind when mens haste is in them as the Hebrew phrase is Iob 20.2 Thus David said in excessumentis it is translated in his haste I am cast out of thy sight suddennesse rashnesse adventurousnesse is hereby meant Prov. 15.28 This hinders 1. soundnesse of understanding by exposing to tentation 2. by leading out of the race 10. Hardnesse of mind opposed to fearing alwaies Prov. 28.14 unteachablenesse the difficulty that is in men to be perswaded or moved 11. Discouragement Heb. 12.13 12. Consternation or amazednesse of mind Luke 24.4 2 Thes. 2.2 And when hee saith not barely gird up your minds but the loines of the minde it importeth two things For the loines in the minde signifie 1. heavinesse dulnesse so the word used 2 Chron. 10.10 2. concupiscence these must especially be girded hard yea all the rest must be girded upon these Thirdly we should gird up our minds for divers reasons 1. Because the mind not attended will else run into a secret frame of evill cogitations or stand still in emptinesse being not woond up 2. Because that which is halting may be turned out of the way Heb. 12.13 3. Because the minde in pollution as it is most secret so it is most loathsome Tit. 1.15 Eph. 2.3 4. Because else through custome wee may come to a reprobate minde Rom. 1. 5. Lastly because the keeping of our mindes is the keeping of our soules Prov. 9.8 For the fourth there are divers rules to be observed for the girding up of our minds we may gird up our minds divers waies 1. By confessing and complaining of them I meane of these secret impediments unto God one way to restraine them is to confesse them 2. By inflaming the love of God in our minds For if wee could love God with all our minds we were safe from all impediments 3. We must be sure we be renewed in our minds For the old minde will never be girded up we must be renewed in the spirit of our minds that is in our carnall reason for that like an old belldam is the mother and nurse of all the rest Eph. 4.23 4. We must speak often with our minds as the Hebrew phrase is that is we must observe check informe consider and direct our mindes 5. We must get the word of God written in our minds and obey the motions of the Spirit that law of our minds 6. We must converse much with the godly and wise that they may
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 dâed 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 coârse 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 wroâght 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 ââd 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 âbedience Zach. 12.12 5. It is the Spirit that sheds aââoad 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 Lâv. 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 Mââ 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 aââient 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 anâient 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 Hâb 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 âeed 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
that is sowed in the field or in the wombe If it be taken in the first sense then the seed is grace the sower is Christ the field is the heart of man or the world the sowing time is the day of redemption and the harvest is the end of the world But I rather take it in the other sense and then the seed is grace the womb is the heart the Father or sower is Christ 1 Cor. 15.43 the instrument of generation is externally the word internally the Spirit of God the birth is the practice and exercise of the gifts of grace the nurse is the minister and the meanes of nursing are preaching and the Sacraments Saving grace is likened to seed in the wombe because first it is formed by an admirable coition of the Word and Spirit in the heart of man causing unspeakable delight in the soule Secondly because the gifts of grace doe thrive and grow up in the godly from small beginnings though at the first but as a graine of mustard seed yet after it is once conceived it will grow marvellously and speedily This doctrine may serve for a threefold use 1. It may comfort and that divers waies 1. Because it imports a marriage of the soule with Christ. It is God that gave the soule in marriage with Christ a great preferment 2. Because thou art cured of barrennes and therefore rejoyce oh thou soule that wast barren Christ hath made thee a mother of many children 3. It may comfort thee against the weaknesse of thy gifts and the grace received though thy faith joy feeling c. be but as a grain of mustard seed yet that God that giveth to every seed his body can make his grace to thrive and prosper in thee 4. From hence a godly man may know that he is truely borne againe for if thou have felt that sweet delight when the Word and Spirit of God did joyne with thy soule this delight is an infallible signe of thy regeneration and that Christ is formed in thee Ob. But the temporary faith feeleth joy Ans. There is great difference betweene the joy of the godly and the joy of the wicked in receiving the word for first in the wicked there is no grace left in the soule after hearing nor new gifts or dispositions the soul is empty and void of seed for all that joy Secondly if there were some seeds of grace yet it abideth not it is like the morning dew there is no true âonceâtion Or thirdly if it did abide for a time yet it increaseth not as the fruit of the wombe doth the godly grow in grace 2. It may serve to teach us 1. highly to prize the graces of the soule they are the divine seed of Christ in us Christ in the same is formed in us The light love desires joyes humility c. in the heart have the true picture of Christ upon them 2. To be carefull to preserve the grace we have received seeing it is the seed of God in us 3. To carry a high opinion of all the godly seeing they are the beloved ones of Jesus Christ. 3. Lastly for great reproofe of the whorish affections of all wicked men that shutting the doores of their hearts against Christ suffer the devill and concupiscence to engender in them and to fill the soule with multitudes of bastardly births of sinne Iam. 1.14 Incorruptâble The grace begotten in the hearts of the godly is incorruptible and so it is in divers respects 1. In respect of the matter of them For this grace consists of innocency and inâârâuption so meeknesse is called incorruption 1 Pet. 3.3 2. In respect of the Author of it it proceeds from the incorruptible God 3. In respect of the continuance of it it never dieth 4. In respect of the end it tends to it is that faire fruit that will grow up to eternall life This may serve for consolation and instruction for consolation many wayes 1. This shewes that every godly person is an excellent one they are immortall creatures they have divinâ sparkles in them How dare wicked men despise them when God hath thus honoured them His God King Crowne Inheritance gifts are all immortall 2. They may conceive comfortable hope that God will bee carefull to preserve and blesse his owne worke Gods blessing shall be upon thy seed and his Spirit will refresh thy buddes For upon all the glory must be a defence 3. It may comfort thee against death when thy corruption hath put on this incorruption of true grace thou being made thereby immortall thou maist triumph over death as 1 Cor. 15.54 Art thou an immortall one take heed of discontentment This was the first sâone even the devills sinne This may comfort thee in thy perseverance to the end the seed is immortall and therefore thou shalt never fall away Therefore hath God given thee his Spirit within thee to tend these little graces yea the Angels of God performe their service no doubt to the spirits of the godly That thou canst not fall from grace these Scriptures may establish thee 1 Ioh. 5.9 Mat. 12.20 Esay 65.22 23. Ier. 23.4 1 Cor. 1.8 9. 1 Pet. 1.5 2 Tim. 1.12 Ioh. 13.1 Ier. 32.40 41. Heb. 12.3 7.37 For instruction and so it may teach both godly men and wicked men Godly men should the more enforce their affections to the love of the Lord Iesus Christ in incorruption Eph. 6.24 and be carefull to avoid all the inticements of sinne and Sathan by which their hearts might be corrupted they should walke in the spirit Rom. 8.1 And keepe themselves from all filthinesse both of flesh and spirit desiring to know no other happinesse then Christ and him crucified And wicked men should take notice of it that corruption cannot inherit incorruption and unlesse they repent of their sinnes and set their hearts upon the word of Christ they can never be made immortall Hitherto of the property of the seed the instruments of the generation of it follow viz. the word of God which is fârther praised 1. For the Author of it 2. For the vigor and effiacie of it it liveth 3. For the continuance of it it liveth for ever By the word of God Before I enter upon the particular observations of it we may observe the effectualnesse of the Apostles speech concerning the word Hee doth not mention it but with a lively praise of it and that hee doth not casually doe but with a great deale of reason For it is exceeding needfull to have the praises of the word often and lively exprest For it may be a means to heale that contempt of the Word that usually raignes in the most Besides the praise of it may lift up our hearts to consider the greatnesse of Gods mercy in bestowing his word upon us The word he gave to Iacob was a greater gift then he bestowed upon all the world besides And the praises of the word doe also raise up in the godly
sparkles of appetite after it and delight in it and care to have recourse unto it in all estates It quickens to a continued diligence in exercising themselves in it and therefore we should study the continuall praises of it and pray God also that he would give his Ministers a doore of utterance to set out the glory of those mysteries contained in it Col. 4.3 and besides it should much humble us for our marvellous neglect both in faith and obedience especially if any way wee have caused the word of God to be blasphemed by our indiscretion or sinne wee cannot worse vexe God then by neglecting or despising or dishonouring his word and contrariwise God is wonderfully pleased with us if hee may finde his word to be had in honour and respect with us and therefore such as love the word heartily have great cause to comfort themselves For they are deare to God and Christ ever for that reason as these places shew Ioh. 14.23 17.6 1 Ioh. 2.5 Revel 3.10 The particular doctrine may be raised either from the coherence or from the words in themselves From the coherence wee may note that the Word is the onely ordinary instrument outwardly for the begetting of the seed of true grace in us Iam. 1.18 Rom. 10.14 c. The Uses are divers 1. For first this may inform us concerning the distinct offices of the word and Sacraments The Word begets grace the Sacraments confirme it the beginning of grace we have from the Word the strengthning and nourishing of grace from the Sacraments 2. This may informe us how much we are bound to God for his Word and how much we are beholding to the ministry of the Word 1 Tim. 5.17 spirituall things are hereby ministred unto us Hereby we are begot againe to God we had perished for ever without the Word 3. This may informe us concerning the wofull estate of all such congregations or particular persons as live without the Word of God in the life and the power of it they sit in darknesse and in the shadow of death There is neither wombe to beare thee nor breasts to give thee suck Oh the depth of the judgements of God upon millions of wretched men Oh the sore famine of the Word and this distresse is the more miserable because people are lesse sensible of it Oh if men would think without grace I cannot be saved without the Word I cannot have grace and therefore what shall it profit me to win the whole world if I lose my owne soule by living in places where I cannot heare the voice of Christ Note that the Spirit of God as the internall efficient is not mentioned of purpose it is lest out to compell in us a care of the outward means in which we are sure to find the Spirit working Ministers should therefore speake it boldly and pray that God would open their âouâhes to speak of these mysteries as becomes the mysteries of God and Christ Phil. 1.14 Col. 4.2 Hence wee may know also how to judge of those that consent not to the wholsome words of God See 1 Tim. 6.3 4. In themselves the words afford us three doctrines 1. The Word is of God and it is of God as the Author of it For man wrote it by the inspiration of the holy Ghost 2 Pet. 1. ult and men preach it now by the commandement of the everlasting God Tit. 1.3 And it is of God that disposeth of the due times of publishing it Tit. 1.3 and God is the subject of it For the Word principally intreats of God his nature and his works All the successe also of the Word it depends upon God There are divers Uses may be made hereof 1. It should set us on longing after Gods word to heare God speake or write to us wee see men long to reade or heare the speeches of the King much more of GOD the King of Kings 2. It should teach us to heare the word as the word of God and not of men 2 Thes. 2.13 that is 1. Reverently as if the Lord himselfe spake to us from heaven 2. Without ascribing to men the praise and glory is due to God wee should glorifie the word Act. 13.48 3. Not daring to let it run out lest God require it Heb. 2.2 If the Angels keep them how much more we Rev. 22.9 4. With confident assurance trusting upon it infallibly 2 Pet. 1.19 5. With subjection of our reasons and conscience to it nothing but the word hath this soverâignty 6. Without adding or detracting Rev. 22.18 19. 7. With passion or wickednesse Iam. 1.18 c. 8. With all possible care to practice it Iam. 1.18 3. We may be assured it will have effect it cannot be bound no malice of men can hinder the will of God 2 Tim. 2.9 4. Therefore let not men despise it for the Ministers sake It is of God and that will appear when the dust which we have shaken off our feet shall witnesse against the world that receives us not Mat. 10.24 Which liveth This which may be referred to either seed or God or the Word but that in the originall the word for seed is not of the same gender and the testimony of Esay in the next verse quoted shewes it must be referred to the word The word lives in God It is a fountaine issuing out of the spring of Gods knowledge and will It lives in Christ the personall word of the Father The word of life is attributed to Christ 1 Ioh. 1.1 to the Scriptures Phil. 2.15 It lives also in the heart of a Christian who conceives by vertue of the seed cast in by the word It lives by effect as it makes us live and so it doth in divers respects both in respect of our naturall life and in respect of eternall life In respect of naturall life First Man liveth not by bread but by every word that proceedeth out of the mouth of God Deut. 8.3 and the creatures are sanctified by the word of God and prayer 1 Tim. 4.4 5. Secondly because the word upholds the godly in their afflictions David saith heâ had long since perished in his affââctions but for the word and our Saviour Christ prayes that God would keepe his by his word Ioh. 17.14 15 16 17. Now for spirituall life The word lives by effect in that it enlives us three waies For first it quickens us in regeneration so in this verse 2. It sanctifies us to live holily Ioh. 17.17 3. It preserves us in the most deadly spirituall assaults in which else we might perish 1 Ioh. 2.14 The word may also be said to live because it is lively Heb. 4.12 It may be said to live because of the sure performance of that which God promiseth though the promise were made many ages since and because the efficacie of the Scriptures abideth still they are as lively now as in Davidâ time or in Christs time There may be many Uses made hereof First
things that they have not their owne bodies in estimation nor allow themselves the fit use of the things they possesse Eccl. 6.2 2. That the bodies of men doe not utterly perish as doth the glory of men For the flower falleth off whereas the grasse onely withereth the roote is alive within the earth when a man dieth he shall never see his riches or pleasures of this life any more but yet his body hath a roote and when the spring of the last resurrection comes it will revive againe which should in force upon us a more through contempt of all these earthly things and the rather if we consider further what may be added concerning the glory of men For besides that once it must faile and that speedily First it is all stained and durtied already with mans sins and also the Lord usually sets himselfe so to staine the pride of all glory that it is scorned and despised even in the prime of it but especially when it begins a little to decay Besides who knowes how sudenly all may be gone the glory of many men we see is but as the hasty fruit before summer which while he that looketh upon it seeth it whilst it is yet in his hand he eateth it up Esay 28.4 Further we may observe the manner how the Lord doth bring downe the glorious beauty of many great men as it were with a tempâââ of âaile their afflictions comming in as thick as haile and a destroying ââorms as a flood of mighty unresistable waters overflowing so doth the Lord cast them downe to the earth and tread their glory in the dust yea and many times turne their great glory into surpassing shame Esay 28.2 Ps. 7.5 Hos. 4.7 Verse 25. But the Word of the Lord endureth for ever and this is the word which is preached among you HItherto of the vanity of man in his flesh and outward condition The eternity of the word followeth in this verse The hearts of all men naturally tend to the admiration and care for the body onely and the things thereof yea in the Church of God the faith of Christians is wonderfully deformed and disgraced by such cares while men professe they beleeve in Christ for a better condition their practise continually proclaimes the flesh still for the idoll of their hearts therefore it is needfull that this wretched pertinacy should be disgraced by a discovery of their vanity therein which is done in the former verse Now if men be put out of their way in the projects of the flesh it is expedient they should bee informed what better things to settle their hearts upon else it will never perswade with them to leave the love of the flesh and this present life if no better happinesse bee set before them This therefore is intended in this verse briefely to tell men upon what they might spend their time better than in the cares of the flesh The question then is since nothing in mans flesh or outward estate is worth the care and labour of attendance what then is the chiefe thing in this life to be sought after If we marke the direct Antithesis to the former verse it should have beene thus Mans flesh is grasse c. but mans spirit endureth for ever and so the soule of man should have bin the maine thing his heart should have beene set upon But thus there had beene great danger of mistaking still for God would have the body saved as well as the soule and the holinesse of the body as well as the soule thought of and besides the soule naturally is as corrupt as the flesh and it is no more safe to follow the lusts of the soule then the appetites of the body For the spirit of man is as much polluted as the flesh and the body is but the instrument of the soule therefore the scripture leadeth man cleane out of himselfe considered as he is in his present state of nature that he may be fully humbled for his misery Quest. If yet any say what then is the maine object of our cares and service in this life Ans. I answer that it is diversly resolved in divers scriptures In Ps. 102. 11 12. it is thus Man fadeth and withereth like grasse but the Lord endureth for ever and so that place shewes us it is God we should know admire love care for provide for and set our hearts upon In the 103. Ps v. 15.17 it is thus The dayes of man are as grasse and as the flower of the field flourisheth but the love and kindnesse of the Lord endureth for ever to them that feare him where we are guided to know in particular what in God wee should most seeke and that is the assurance of Gods mercy which will stand us in stead for eternity Here it is the word of the Lord endureth for ever and this comprehendeth all the former It is the word of the Lord that revealeth God and directeth our hearts to the love of God and the assurance of his mercy It is the word of God that clenseth and sanctifieth the soules of men So that then the chiefe doctrine of this verse is that in this life we should especially set our hearts upon the word of God that should be our maine care It is the word we should be most busied about and our hearts should specially be set upon we should meditate in it day and night Ps. 1.2 It should be our portion and heritage It is that we should provide for whatsoever we want Ps. 119. For the word of God perfects our natures and sanctifies us Ioh. 17. By the word wee have communion and fellowship with God and Christ on earth Ioh. 14.21 Rev. 3.10 It is the word that comforts us in all tribulation Ps. 119. It is the word that directs us in all our waies It is the light to our feete and laâthorne to our paths Ps. 119. yea it is the word that maintaines our lives for man liveth not by bread but by the word and prayer It is the word that fits us for immortality and brings salvation to us and in the meane while nourisheth us up to eternity 1 Pet. 1.23 2.2 Act. 26.18 4.16 This may serve First for information concerning the estate of two sorts of men 1. Of such as want the word or the love of it what shall it profit them to winne all the glory of the world for the flesh when for want of the word their spirits and flesh must perish for ever 2. Of such as follow the word and search the scriptures and have nothing more in request this justifies them they have chosen the better part with Mary and it shall never be taken from them Secondly for instruction we should all learne to glorifie the word Act. 13. 48. to receive it with all meekenesse Iam. 1.21 to hunger and thirst after it as our appointed foode to embrace it presse to it and never be ashamed of it Ps.
thoughts and be yeelded to and delighted in and that constantly they seeke the pleasure of contemplative wickednesse and doe not resist it by praying against it even vaine thoughts may dead the affections and poison them Psal. 119.113 Fourthly sometimes it is neglect of mortification the sâule will gather aboundance of humors as well as the body and therefore Christians should not goe too long especially if they âeele a kind of fulnes to grow upon them but take a purge that is seriously and secretly set time apart to humble themselves before God purging out their most secretest corruptions with all hearty confession before God Fiftly sometimes it is want of practice or want of an orderly disposing of their waies in godlinesse If they rest onely in hearing their affections cannot last long sincere and besides the most Christians burden their own harts for very want of order and that they goe not distinctly about the works of godlinesse but rake together a great heape of doctrine which they know not what to doe withall Psal. 50. ult Sixtly sometimes againe it is occasioned by inordinate feeding when Christians begin to affect novelties and seeke to themselves a heape of teachers they scape not long without fulnesse and the fits of lâathing 2. Tim. 4.3 Seaventhly sometimes very idlenesse is the hindrance The want of a particular calling to imploy themselves in the sixe dayes breeds a generall kinde of wearinesse and satiety which extends the heart of it not only to the times of private dutyes in the working dayes but to the very Sabbath also They cannot worke at Gods worke with any great delight that had no more minde to their owne worke Eighthly sometimes it is neglect of preparation and praier before we come to the word Ninthly sometimes it is a violent kinde of ignorance and unbeliefe when a Christian knowes not this right to the word and will not be perswaded of the fatherly love and presence of God in his ordinance If Preachers must say I have beleeved therefore I will speake so must Hearers say I have beleeved therefore I will heare They should know that they are welcome to Christ and may eate and drinke Cant. 5.1 And that their heritage lieth in the word Psal. 119. Tenthly sometimes it is a very disease in the body as melancholy or some other which doth so oppresse the heart that it doth not take delight in any thing But of this more in the next Use. Lastly any of the sinnes mentioned in the former verse will hinder affection Malice Hypocrisie or Envy or any of the rest Vse 3. The third use may be for instruction to teach us to strive for affection to the word and to provide to order our selves so as we be not wanting in the direction of the Apostle and so two sorts are to be taught that is such as want appetite and such as have it that they may keepe it aright Quest. What must such doe as finde either want of appetite or decay of it Ans. Such as would get sound affections to the word must doe sixe things First they must refrain their feete from every evill way It is impossible to get sound affections without sound reformation of life Psalm 119. Secondly they must pray for it they must beseech the Lord to quicken them Psal. 119.37 and to inlarge their hearts verse 32. especially to give them understanding verse 34. and to open their eyes to see the wonderfull things of his law verse 18. Thirdly they must chuse an effectuall Ministery to live under it such as is executed with power and demonstration to the conscience 2. Cor. 4.2 Fourthly they must remember the Lords day and that they doe when they empty their heads and hearts of all cares of life which might choak the word diligently doing their owne works on the sixe daies and finishing them that they may be free for the Lords work on the Lords day The cares of life choake the word Matthew 13. Fiftly they must converse much if it be possible with affectionate Christians For as yron sharpneth yron so doth the exemplary affection of the tender-hearted whet on the dull spirits of others Sixtly they must purge often they must be frequent in the duties of humiliation by solemne fasting and prayer and sound confession striving when they feele fulnesse to grow upon them to disturden their hearts and to quicken their spirits more forcibly to the love of Gods name and word Quest. But what must such doe as have gotten some affections to the word that they neither lose them not be unprofitable in them Ans. They must looke to diverse things First they must hate vaine thoughts take heed of those secret vanities of imagination and that delightfull contemplation of evill in the minde Psalm 119. 113. Secondly they must trie all things and keepe that which is good they must heare with judgement and make speciall account of such parcels of doctrine as doe most fit their particular needes labouring by all meanes that such truths run not out 1. Thess. 5.21 Thirdly they must take heed of itching eares For where mens desires are still carried after new men they are in great danger of fulnesse or of declining and which is worse of being carried about with diverse doctrines and at length to be a prey to deceitfull mockers Fourthly they must preserve by all meanes the feare and trembling at Gods presence and humiliation of minde For so long as we can dread the presence of God in his ordinances we are in no danger of losing our love to the word Psalm 119.120 Lastly in Esay 55.1 2 3. wee may note diverse things that God requires in such as have the same thirst 1. They must come to meanes 2. They must buy and bargaine with God by prayer and vowes 3. They must eat that is they must apply it to themselves 4. They must be instructed against merit in themselves and bring faith to beleeve success though they deserve it not they must buy without mony 5. They must hearken diligently 6. They must eate that which is good that is they must apply effectually that doctrine they feele to have life in it 7. Their soules must delight in fatnesse that is they must be specially thankfull and cheerefull when God doth enlive his promises and sweeten his words to their tastes 8. They must after all this incline their ear and come to God they must make conscience to strive against dulnesse and distractions and seeke God in his word still or else their affections may decay and then if they doe this they shall live and enjoy the sure mercieâ of David by a perpetuall covenant Quest. But what shall such godly persons as are afflicted with melancholy doe in this case of affections Ans. They must attend these things First they must be perswaded to see the disease in the body which extends the oppression of it to the very affections Secondly they must remember times that are past
and judge of their estate by what it was before Thirdly they may bee infallibly assured that they are in a right way because they desire to live uprightly and to forsake the corruptions that are in the world Fourthly they must know that it is a greater glory in faith to beleeve now when they feele not then to beleeve when the heart abounded with joy Fiftly they may judge of their affection to the word by their preparation before they come and by their onely liking of such as love the word and by their constant frequenting of it and by their sorrow for their dulnesse and unprofitablenesse Hitherto of the duty to which hee exhorteth the motives follow and they are some First ye are new borne babes Secondly the word is sincere milk Thirdly ye may thereby grow Fourthly ye have tasted the sweetnesse of the bounty of God in his word already The first reason tels what they are the second what the word is the third what they shall be the fourth what the word hath beene As new borne babes These words are taken in diverse senses For properly they signifie infants while they are tender and unweaned from the breast Sometimes they signifie unable men and such as have no fitnesse for their callings so Isay. 3.4 Sometimes they signifie such as be weake in saith and in the gifts of the spirit whether they be newly regenerated or lying in sinne 1. Cor. 3.1 Heb. 5.13 and so it is taken here And so the words are a reason to induce them to an affectionatâ desire after the word in as much as they are so weake they can no better live without the word then the childe in nature can live without milk Divers things may be from hence noted First that grace is wrought in Christians by degrees Christ is revealed in us by foure degrees First as a childe or little babe new formed and borne Secondly as a young man in more strength and vigour and comelinesse and activenesse Thirdly as a father or old man setled with long experience these three are in this life and mentioned 1. Iob. 2.14 Now the fourth is when Christ shall appeare in us as the Ancient of daies like God himselfe in a marvelous glorious resemblance of the holinesse and properties of God And this shall be in another world The use should be both for thankfulnesse if Christ be formed in us to any degree and to inâiâe our industry in all the meanes appointed of God seeing we receive gifts by degrees and not all at once Secondly that true grace may stand with many weaknesses A childe doth truely live and yet it is very ignorant and infirme and wayward and fit for little or no imploiment such may Christians be for a time such were the very disciples of Christ for a time such were the Corinthians 1. Cor. 3.1 and the Hebrewes Heb. 5â 3 The use should be to restraine censuring of others because of their infirmities to have no grace at all Whereas wee should rather bear with them and beleeve all things Rom. 15.2 1. Cor. 13.5 And besides those that are distressed in minde should comfort them-selves with this they may bee full of weaknesses and very unprofitable and yet have the true life of Christ in them Thirdly that the most Christians are but new borne babes infants in grace not only such as are newly converted but such as have spent a longer time in the profession of godlinesse the Apostle here takes it for granted that all they to whom he writes were little better or stronger and so it is usuall in all times and places Question How comes it to passe that the most Christians live still but as weak ones and babes in Christ especially why thrive they not according to the time of their age in Christ. Answer In nature a child gets out of his childhood as his yeares grow upon him but in religion and grace it is not so It is not time brings any of necessity out of the cradle of Religion Now the cause why the most are but babes and that after a long time may be such or some of these First some as soone as they are borne are destitute of the breast have no nurse are taken away from their meanes and deprived of the powerfull preaching of the word which did beget them unto God this comes to passe sometimes by the violence of others or by the afflicting hand of God upon their bodies or sometime by their owne carelesnesse that for worldly respects remove to places where they have not the meanes to build them up Secondly some are infected with some bitter root of passion or envy or malice which was left behind in their repentance not fully subdued and this holds them so downe that they cannot thrive but are stocked in godlinesse that after many yeares they shew little bigger or better then they were in knowledge or grace 1. Cor. 3. 1.2.3 1. Pet. 2.1.2 Eph. 4.15.16 â Pet. 3. 7. Thirdly others at their first setting out are intangled with doubtfull disputations and carried about with odde opinions or strange doctrines and so insnared with controversies about words or things of lesse value that misplacing their zeale and mis-led in their knowledge they thrive little or nothing in the maine substance of godlinesse but need be taught the very principles Rom. 14.1 Heb. 13.7 2. Pet. 3.17 Especially when they be apt to receive Scandall and admit offence such were the beleeving Iewes the most of them Fourthly some are meerely held back by their worldlinesse they relapse to such excessive cares of life and so devour up their time about earthly things that they cannot profit not prosper in better things Fiftly many thrive not or not sensibly being hindred by the ill company which either voluntarily or necessarily they are plunged into and cheefly for want of fellowship in the Gospell with such as might bee patterns to them in knowledge and the practice of faith and piety Sixtly spirituall lazinesse and idlenesse is the cause why many grow not They wil take no paines but after they have repented and beleeved in some measure Heb. 5.13 and be gotten a little whole of the wounds they were diseased withall in their conversion they fall into a kinde of security and rest in the outward and formall use of the meanes and neglect many precious things which from day to day they are moved and counselled to by the word and spirit of God and this disease is the worse when it is joyned with spirituall pride and that vile conceitednesse which is seene to come daily in many Seventhly some Christians after calling are insnared and deceived by the methods of Satan and so live in some secret sinne against their own knowledge In fâvour of which they forbeare the hearty regard and use of Gods ordinances and so dangerously expose themselves to the raigne of hypocrisie These are wonderfully stocked and grow worse and not better These are the reasons why
Christians thrive not and who also is it whose case some one of these seaven is not Let us every one examine our selves for a thousand to one we are kept back by some one of these It were singular wisdome to note which it is and to strive to amend that we may not be such starvelings in godlinesse still The point then is cleare that most Christians are but as new borne babes Now what use should we make of it First It may serve to humble many of us that have had time enough and abundance of meaneâ and helps to have beene like teachers and yet have even now need to be taught the principles again To us belongs justly that reproofe in the fift to the Hebrewes 13. Secondly many dâties must be vrged upon us if we grant our selves to be but as new borne babes For 1. We must therefore be teachable and tractable obeying them that have the oversight of us bearing their words of admonition and loving them with a singular love 2. We must therefore be the more willing to beare the chastizements of God that father of our spirits For if we have had the fathers of our flesh which in our young yeares have corrected and that often for our profit to subdue the faults in us which that age did breed and sometimes when they corrected for their owne pleasures more than for our profit How much more should we subject our selves to the corrections of God that finde in us being but babes so much perversenesse so much negligence such head strong passions such frequent disohebience and the rather because he never corrects us for his pleasure only but for our profit that he might make us more holy and more fruitfull and more meeke as the Apostle shewes Hebrewes 12. 3. We must therefore sticke more affectionately and constantly to the word and suffer our soules to be daily fedde with this sincere milk of the word without which it is no more possible for us to grow in grace then a weake child can doe in nature without milk and food 4. Yea the consideration of our estate that we are but children should beget in us a desire to expresse those praises spiritually which that infant estate in nature doth resemble For 1. Children in nature are without malice they may fall out one with another but they carry no malice they are quickly friends againe so should we much more 1. Cor. 14.20 2. Children live without care they are never troubled for what they shall eate or what they shall put on for the time to come so should wee doe as our Saviour Christ shewes Matth. 6. 3. Children are not lifted up with pride for the great things they are borne unto nor doth the childe of a Prince scorne the fellowship of the childe of a begger but can play with him and make himselfe equall to him so should it be with us we should bee void of great thoughts of heart and not be lifted up in our selves or despise others but make our selves equall to them of the lower sort especially seeing there is no difference in our birth They are borne againe by the same immortall seed that we are which our Saviour Christ is peremptory in Matth. 18.3 Thus much of the third point 4. A fourth thing may be here noted and that concernes the priviledge of weake Christians viz. that they are esteemed of God and not deprived of his favour and care for them because they are weake 1. Parents love their little children as well as their elder children so doth God 2. Parents provide meanes to bring up their little children so doth God they shall have sincere milk to make them grow 3. Parents provide such as shall tend their children and littâe ones so doth God he hath committed them to the charge of Christ so as the least grace in them shall be preserved though it were but like a bruised reede or the smoaking weeke of a candle Matth. 11. 4. Parents beare with the naturall weaknesse of their children without lessning their fondnesse to them so doth God with infinite indulgence Psalme 103. 5. Parents will not endure it to let them be wronged or hurt and much more wo shall be unto them that offend one of Gods little ones Mat. 18. 6. Parents provide portions and inheritances for their little children so doth God acknowledge them for his heires yea heires with Christ his eldest sonne Rom. 8. 17. A fift point that may be noted from hence is that only converted christians can desire the sincere milke of the word with true affection wicked men can no more affectionately desire the word than a dead childe or no child can doe the breast Quest. But have wicked men no desire after the word Answ. They may have but onely it is for the most part in two cases First when they desire to hear the word onely for mens wits or eloquence or the like carnall ends and so they desire not the sincere milk of the word Secondly in the case of a temporary faith where the delight and desire after the word is not constant like the appetite of a child to the breast for they will fall away in the time of temptation and all their desires prove but as the morning dew Desire the sincere milke of the word Hitherto of the first reason taken from the consideration of their present estate and neede of the word The second reason is taken from the consideration of the nature of the word which they should desire It is sincere pure there is no deceit no mixture in it And it is milk it is wonderfull apt for nourishment There are two things then here said of the word in praise of it First that it is milk secondly that it is sincere Milk This is a metaphor Sometimes by milk is meant a man that is godly cast into affliction by which God straines all the moats of corruption from him while his heart is poured out like milk with griefe and feare Thus Iob saith of himselfe God had strained him out like milk Iob 10. veâ 10. Sometimes by milk is meant the rudiments of religion the principles and grounds of Catechisme and so it differeth from strong meat so it is taken Heb. 5.12 1. Cor. 3.2 Sometimes it signifieth the word of God in generall which is given to the Church for nourishment of their soules to eternall life and so it is taken here as in Esay 55.1 the word is called both milk and wine and water and in other places hony It is hony for the sweetnesse of it It is wine for the power it hath to revive and refresh the spirit of man and make his heart glad It is water for cooling and quenching of his spirituall thirst and it is milk for nourishment It doth more for nursing up mans soule than the milke of the breast can for the bodies of infants The consideration whereof should work in us the desire to which the
without testimony of his favour For by his word of promise and by his Spirit bearing witnesse to our spirits hath hee manifested even from heaven his acceptation and in particular when the beleever stands before the Lord with his sacrifice duly offered when the Lord doth suddenly fill his heart with the cloud of his presence or warme his soule with the joyes of the holy Ghost what is this but the signe of his acceptation Quest. VVhat if we be accepted in our service of God what great thing is that to us Answ. VVhen God accepts thine offerings thou maist be assured of three things First Thaâ all thy sinnes be forgiven thee God hath purged away thine iniquity he hath received an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell unto God he rejoyceth over thee with joy Phil. 4.18 Thirdly It is a pledge unto thee that God will supply all thy necessities out of the riches of his glory in Iesus Christ our Saviour Phil. 4.19 Verse 6. Wherefore also it is contained in the Scripture Behold I put in Sion a chiefe corner-stone elect and precious and he that beleâveth therein shall not be ashamed HItherto of the proposition of the exhortation The conformation followes where the Apostle gives reasons why we should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priviledges of Christians unto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7.8 In the testimony of God observe first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concernes either the giving of Christ for the good of the Church or the safety of the Christian that by faith receiveth Christ. The giving of Christ is exprest in these words Behold I lay in Sion a chiefe corner stoâe elect precious the safety and happinesse of the Christian that receiveth Christ in these words And bee that beleeves in him shall not be confounded First of the place where this testimony is found viz. In the Scripture By the Scripture is usually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy ghost But here he meanes it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word gives us occasion to consider of the nature of these Books and of their use and of their excellency and of their harmony These Books are called Scripture because they containe in writing the whole will of God necessary to be known of us they are the Treasures of all truth The doctrine which was before delivered by tradition for 2000. yeares was afterwards written downe and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible above all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceeds all others in divers respects First because these vvritings vvere inspired all of the holy ghost 2 Tim. 3.17 2 Pât 1.21 so vvere no other vvritings Secondly those vvritings containe a vvisdome far above all that that can be had by the Princes and men of this vvorld the platform of the wisdome that is in God himselfe 1 Cor. 6.7 Thirdly they vvere penned by more excellent men then any other vvritings the greatest vvisest holiest men Moses David Salomon the Prophets Euangelists Apostles c. Fourthly they have such properties as no other vvritings have they are more perfect pure deep and immutable then any mans vvritings These containe all things necessary unto faith and a good life 2 Tim. 3.17 18. These vvritings onely are pure vvithout fault or error or any corruption in them and for depth ând majestie never any vvritings came neare them and for unchangeabânes Heaven and earth must passe away but a jot of Gods word shall not passe away Matth. 5.24 1 Pet. 1.23 Fiftly if we consider the effects that must be acknowledged to the praise of the Scriptures vvhich can be true of no writings besides no writings can describe God so fully to us no writings do so bring glory to God no Scripture but this can convert a soule to God Heb. 4.12 13. Other writings may shew us some faults to be avoided but give no power to subdue them Psâl 19.8 These writings onely can minister solid comfort to us in adversity and these onely can make us wise to salvation and perfect to every good word and work The consideration whereof should work in us a singular love to this booke above all other books in the world yea above all the treasures in the world we should account them with David more sweet then hony and more precious then gold Psal. 19.11 Psal. 119.14 15 27. Thirdly the third thing may be noted from hence is the harmony of all these books they all agree as if they were but one writing yea but one sentence yea one word though the books were written by divers men yet they agree so perfectly that they all sound one thing for they were all inspired by the same Spirit of God which should teach us when wee meete with doubts or objections or scorning contradictions to condemne our owne ignorance and to be fully resolved that there is a sweet harmouy though we doe not see it And secondly and especially it should knit our hearts to the Scriptures wee should be affected as with the most delightfull musick of the world or in the world Fourthly The fourth thing concernes the use of Scripture and so we may note two things First That wee must receive no opinions but what can be proved by Scripture To the law and to the testimony if they speake not according to these it is because there is no truth in them Isaiah 8. Secondly we may note hence that the best men must prove what they teach by Scripture If the Apostles did it who were men priviledged from error then much more must other men we must beleeve no man above what is written 1 Cor. 4.6 and hee is accursed that teacheth other things then what is written Gal. 1.7 though he were an Angell from heaven Which should teach us to get proofes into our heads for all that we beleeve and to take heed of receiving traditions even from good men For there be traditions on the right hand as well as on the left Ioh 5.30 Acts 17.1 Thes. 5.21 Secondly Thus of the place where this testimony is The manner how it is there is in the word Contained It is contained in Scripture Contained ãâã ãâã ãâã
Apostle expounds or applies the former testimony of Scripture which he urgeth both for the beleever and against the unbeleâver The beleevers he cals upon to take notice of their felicity assuring them that that Scripture doth avouch that Christ is an incomparable treasure to them Concerning the unbeleevers he speaks terrible things whom he describes both by their sin and by their judgement The sinne is disobedience their judgement is to be considered as it is denounced first against their Leaders whom he cals Builders and then against the whole body of unbeleevers The plague upon the Builders is that the Kingdome of Christ shall be advanced in spight of their hearts they shall perish and be confounded but Christ shall raigne and flourish The plague upon the body of unbeleevers is that Christ shall be to them a stone of stumbling a rock of offence which is amplified by the consideration of the causes partly in themselves which is their stumbling at the Word and disobedience and partly in God who in his justice hath appointed them thereunto Thus of the order of the words Now before I come to the ful opening of each particular in these two verses I may observe divers things from the coherence and generall consideration of all these words First in that the Apostle doth not rest satisfied to alledge the Text but doth withall apply it it shewes the necessity of application We cannot profit by the Word if it be not laid particularly to our hearts as food doth not nourish if it be not eaten nor a medicine cure the disease if it be not taken nor a plaister heale the sore if it be not laid to it nor are our wants supplyed by comming to the market if we do not buy and carry home Which should work in us a sound care of application of the Word we heare or reade and withall it should waken us to a care of observing all the rules that may further us in applying which are these and such like First we must be carefull to understand rightly the Scriptures wee would apply this is the very foundation of all application that is profitable 2 Pet. 3. else we may grow perverse and wrong both the Word and our own selves Ob. But some private man might say This is hard how can we learne to know the cleer meaning of the Scripture and the sense of the Text Sol. For answer hereunto thou must know that there be divers rules that may help thee to understand or at least keep thee from wrong and dangerous mis-application First thou must be wise to sobriety not presume to know above what is meet nor to meddle with such secrets as should lead thee into knowledges that belong not to thy calling or are not evidently revealed in Scripture Secondly thou must have respect unto other Scriptures to take no sense that is contrary to other apparant Scriptures Thirdly thou must haue respect to the Analogie of faith to avoid all senses which oppose any article of faith or thy faith Rom. 12.3 Fourthly thou must avoid all doubtful disputations and unprofitable questions and vain âanglings that tend not to edification and the salvation of thy soule and account it as a happinesse to be able to keep thy selfe free from intanglements therein And therefore stand at the doore of every opinion and before thou let it in ask this question What shall my soule be advantaged by this opinion at the day of Jesus Christ and if it cannot answer to it directly reject it Psal 119.66 David praies God to teach him good judgement and knowledge Fiftly let the publike Ministery of Gods servants be the ordinary rule of thy interpretation so long as no sense is taught there contrary to the former rules 1 Cor. 14.36 and where thou doubtest thou must seek the law at the Priests mouth and be very fearfull in any thing to be wiser than thy Teacher I meane to nourish private opinions which are not justified by publick doctrine Sixtly pray to God to teach thee and to give thee his Spirit to leade thee into all truth understanding is Gods gift 2 Tim. 2.7 and he will teach thee humbly his way Psal. 25. Thus of the first rule wee must first soundly understand the sense of the Scripture we would apply Secondly thou must bring a mind apt to be taught willing to be formed and to be all that which God would have thee to be thou canst never profit by application without a penitent mind a mind that will part with any sin God shall discover in thee and a mind carefull to observe the conditions required as well as the promise tendred Iames 1.21 This is indeed to glorifie the Word Thirdly it is an excellent help in application to follow the guiding of the holy Ghost in thy heart thou shalt finde in all doctrines a difference Some things read or heard have a speciall taste put upon them by Gods Spirit or a speciall assurance of them wrought at the time of reading or hearing Now thou must be carefull to take to thee these truths which the Spirit of God doth cause to shine before thee Eate that which is good Esay 55.2 Try all things and keep that which is good 1 Thes. 5.20 Fourthly know that serious and secret meditation upon the matter thou hearest is the principall nurse of fruitfull application it is but a flash can be had without an after and deliberate meditation and about meditation remember these rules 1. Let it be secret 2. Hee must let it be full Give not over till thou hast laid the truth up in thy heart take heed of that common deceit Psal. 119.45 of resting in the praise or liking of the doctrine be not a Judge against thine owne soule For if the doctrine be worthy of such praise why darest thou let it slip and run out Let not the devill steal it out of thy heart Mat. 13.20 or the cares of life choke it Luke 11.28 3. Let it be constant Be at the same point still from day to day till it be soundly formed and seated in thy heart How rich might many Christians have been if they had observed this rule Psal. 1.2 Psal. 119.3 5. Esayâ6 â6 9 Fiftly be wise for thy self take heed of that error of transposing thy applications say not This is a good point for such and such till thou have tried thine owne heart whether it belong not to thee Psal. 119.59 Pro. 9.7 Sixtly by any means be carefull of the seasons of doctrine be wise to understand the season There be many truths which if thou let passe the opportunity of informing of thy selfe thou maist perhaps never have it so againe and therefore take heed of losing precious things when thou hast the time and meanes to attaine them c. Thus of the first point The second thing is the speciall duty of Ministers to apply the Scriptures to the hearers that belong to their charge we see the Apostles
doe it and for this purpose hath God set apart the ministery of the Word that by them it might be applied God inspired the Scriptures and the Ministers are to urge them and whet them upon the hearts of their hearers for their Instruction Reproofe or Consolation 2 Tim. 3.17 They are like the Priests for cutting up or dividing of the Sacrifices 2 Tim. 2.15 And this may serve to justifie the course of godly and painfull Ministers that most study the sound application of their doctrine and secretly staineth the pride of those men that avoid with scorne application vainly affecting the praise of wit and learning Thirdly we may hence note that all men in the visible Church have not a right to the comforts of the Scripture and it is the Ministers duty to drive wicked men off from claiming any part in the promises which are the onely treasure of the Saints as here wee see in these two verses the Apostle carefully doth Men must doe the works of Iacob if they would have the comforts of Iacob Micah 2.7 A Minister must separate between the clean and uncleane His word must be like a Fanne that will drive the chaâfe one way and the wheat another and though wicked men brook not thiâ yet God requireth this discretion at the hands of his people Gods Ministers must not dawbe with untempered morter or give the childrens bread to dogs or cast holy things to swine Fourthly they may hence cleerly also see that no other difference may be put between many then what faith and unbeliefe obedience and disobedience make Men must not be known after the flesh Fiftly it is hence also apparant that all the godly have a common right to the promises made in Christ. The godly in the Apostle Peters time had right to the former consolation as well as the godly in the Prophet Esaies time God is no respecter of persons Col. 3.11 Thus in generall Two things are to be observed in particular The one concerns the godly who are comforted The other concernes the wicked who are terrified The godly are comforted in these words To you therefore which beleeve he is precious In which words it is the drift of the Apostle to raise an use for consolation out of the former Text whence consider First the persons comforted viz you that beleeve Secondly the happinesse applyed unto them He is precious For the first It is manifest that the Apostle directs them to look for faith in their hearts if they would have coÌfort in Gods promises It is not enough to know that beleevers shall be saved but we must be sure that men in particular are beleevers we must examine our selves whether we be in the faith or no 2 Cor. 13.5 Which should both reprove and direct It reproves the great shamefull slothfulnesse of Christians that suffer the tempter to keepe them without the assurance of faith some have no faith at all and the better sort live in too much doubtfulnesse in the point of the assurance of faith And therefore wee should be warned and directed to try our faith and to make it sure that we are beleevers Quest. What is it to be a true beleever Ans. It is to imbrace with our hearts the reconciliation salvation which by Christ is purchased for us and by the Gospell is offred to us Now that this point being of such singular waight may be cleerly understood I will break it open into particulars or into particular parts or steps of judgement and practice in the beleever First he must acknowledge that by nature he stands bound to observe all the morall Law Secondly he must see that he hath broken all those holy lawes of God and is therefore guilty before God of the curses of the Law and so of eternall condemnation Thirdly he must know that God sent his own Son in the flesh to obey the Law and satisfie the justice of God by making an expiation for mans sins Fourthly he must learne that God hath bound himselfe by promise that whosoever imbraceth the agreements in this new covenant in Christ shall be saved Fiftly that when a man doth in his own particular discerne this gracious offer of God in the Gospell and goeth to God and with his heart relieth upon it then he doth truely beleeve and is justified and shall be saved Quest. But many men are perswaded that God hath given Christ for them and yet it is evident that they doe not beleeve because there is no appearance of any repentance or reformation in them many say they have a strong faith and yet have none How shall the perswasion of the godly man be distinguished from this vaine presumption in wicked men Ans. That perswasion of Gods grace in Christ which is true and of the nature of true faith doth prove it selfe to be âight by many infallible signes First by the renovation of the heart The knowledg of Gods love in Christ doth make the heart of man new it clenseth out the old drosse and makes a man hate his sweet and most secret sins Faith purifies the heart Acts 15. Secondly by the joy and comfort of the holy Ghost with which the beleevers heart is refreshed from the presence of God 1 Pet. 1.9 Thirdly by the victory of the world For the true beleever is so satisfied with Gods goodnesse in Christ that he can deny his profits pleasures credit friends and the like for Christs sake and the Gospell yea faith marres the tast of earthly things and makes a man able to forsake the love of worldly things 1 Iohn 5.5 It will endure the tryall of troubles of afflictions and temptations and persecutions for the Gospels sake 1 Pet. 1.7 without âaking haste to use ill meanes in the evill day Quest. But how may faith be discerned in such as say they are not perswaded that they have faith which sometimes proves to be the case of divers deare children of God Answ. Their faith may be discerned First by repentance which cannot be separated from it the sight hatred confession and sorrow for their sins is an argument of true faith because without faith no man can have true repentance Secondly by their complaining of their unbeliefe and desire of faith I beleeve Lord help my unbelief was the voice of him that had true faith Thirdly by their daily renouncing of their owne merits begging favour of God onely for the merits of Christ. Fourthly by the love of the godly for faith worketh by love Gal. 5. Fiftly by other marks signs of Gods children which can never be had but faith is had also such as are love of God and his Word and of their enemies and uprightnesse of heart and the spirit of prayer and the like Precious Christ is precious to them that beleeve not onely in their accoânt but by effect and so both because he is great riches unto them as also because he is an honour unto them He is great riches
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 Iââ 1.9 For godly Christians aâe 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 tâat 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 anothâr 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 ãâã but beleevers Phil. 3.9 8. Fourthly we should strive with all âhankfulnesse 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 âake 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 woâld 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 thât wee account him our greatest riches and that we shall doe first by esteeâing the Gospell that brings us daily tidings above gold and silver Secondly by oft receiving of the Sacraments we should account the Word and Saâraments as Gods Exchequer whither we alwaies come to receive more treasure Thirdly by making much of them that resemble his vertues Fourthly ãâã 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 fâr 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 ãâã 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 wicâed 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 âourses 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 Thiâdly 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 yât 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 themseâves spoke For being asked about the King of the Jews Mat. 2. they could answer directly out of the Scriptures and give such sigââs 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 obâcure 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
purpose to exalt the praise of the gifts of God in our calling and partly to shew that we enter upon the possession of the former prerogatives the most of them when wee are called by the grace of Jesus Christ and partly thereby guiding us to the knowledge of that worke of God which may assure us of our interest in the former prerogative All which shewes that wee have great reason seriously to study the doctrine of our calling by Jesus Christ. Calling is either personall or naturall or spirituall or supernaturall The personall calling is to some office the naturall to the exercise of some morall vertue the spirituall or supernaturall is to Christ calling us to seeke happinesse and blessednesse in him This is here meant And so the calling of a Christian is to be reckoned among the gifts or endowments God bestowes upon his people which that we may distinctly understand according to the order of them there are seven gifts of God First vocation by which he calls men out of the world into the Church Secondly justification by which he forgives the Called their sinnes and clothes them with the rich Robe of Christs righteousnesse Thirdly sanctification by which he qualifies their nature with all heavenly gifts necessary for their salvation Fourthly adoption by which he acknowledgeth and receiveth them for his sonnes and heires Fifthly Christian liberty by which hee frees them from all things that might hold them in bondage or in a servile condition as from the rigour and curse of the Law from the dominion of sinne from the burden of Moses ceremonies and humane traditions and from those servile feares in Gods service bred by the spirit of bondage Sixthly consolation by which hee keepes them in this happy condition which he performeth three wayes First by defending them against all adversaries Secondly by delivering them out of their many troubles in their militant estate Thirdly by bestowing upon them the gifts of perseverance to the end and for ever Seventhly temporall blessings by which hee furnisheth them for this present life The sixe first of these are gifts principall the last is but accessary The three first are the chiefe gifts and the three next are such as arise out of the first Now this worke of calling men into the Church is either externall or internall By the externall men are called into the visible Church by the internall men are called into the invisible Church And that we may conceive of this distinctly in respect of calling all men may bee cast into foure companies First some are not called at all any way by the Gospell as many of the Pagans c. Secondly some are called onely externally as those in Matth. 20. Many called but few chosen Thirdly some are called internally onely as the thiefe on the Crosse. Fourthly some are called both internally and externally so the Elect of God for the most part and ordinarily It is the last sort of men that are understood here Now that this worke of God calling us may in the order of working bee more cleerly understood we may conceive it thus The first cause is Gods love of men his kindnesse and love to men as the Apostle calls it Tit. 3.4 First First that God conceives in himselfe a compassionate love of man lying in his extreame naturall distresse Secondly Christ then as Mediator layes the ground of this calling and so be doth two wayes First by removing what might hinder the worke as the displeasure of God and the curse of the Law which he did by being made sin for us 2 Cor. 5.22 Secondly by purchasing and bringing to light immortality and also the people that should possesse it which purchase hee made with his owne blood Act. 20.28 2 Tim. 1.9 10. Thirdly then God sends the Word of reconciliation furnishing men with gifts to preach the Gospel and souseth their ministery of reconciliation as the onely ordinary meanes of calling men 2 Cor. 5.18,19 Rom. 10.14.17 Fourthly the Spirit of Christ doth inwardly perswade the hearts of men to receive the Word and so to be reconciled to God Use. The use of this doctrine of our Christian calling may serve both for instruction and for terror for instruction and so it may teach First unregenerate men in the Church as ever they would be saved to awake to the care of their calling Eph. 5.14 to be entreated while they have the ministry of reconciliation 2 Cor. 5.20 and to open when Christ knockes Rev. 3.21 taking heed they be not as the horse or mule Psal. 32.9 And that they may prosper in this worke of their calling they must looke to two things First that they be not hardned through the deceitfulnesse of sin Heb. 3.13 Secondly that they despise not prophesying but account the feet of them that bring the glad tidings to be beautifull Esa. 52.9 There are foure reasons assigned by the Apostle Hâb 3. c. why men should be ruled when Christ grants them the meanes First because it is to day they know not how long they shall have the meanes Heb. 3.7 c. Secondly because of all deceits it is most miserable to bee deceived of the things offered us in the Gospell vers 13. Thirdly because God is extreamly grieved and provoked by our neglects herein vers 16. Fourthly because else we shall faile of the promise of entring into his rest Heb. 4.1 2. Secondly godly men should hence learne divers things First to be diligent above all things to make their calling sure Now there be divers signes of a true effectuall calling such as these As First the opening of the heart to receive the Word of God and to attend the things which are spoken Act. 16.14 whereby they are enabled to heare as the learned Esa. 51.6 Secondly the wearinesse of heart under the burthen of sinne Mat. 11.29 and 9.13 Thirdly the answer of the heart to the voice of Christ consenting to obey and to enter into covenant with God Esa. 1.18 19. Fourthly the taking away of the detestable things and their abominations from them Ezek. 11.17 21. Col. 2.11 Fifthly the knitting of the heart to the godly Ezek. 11. â8 Sixthly the removing of the stony heart and the planting of the heart of flesh Ezâk 11.19 Seventhly the vertues of Christ as in the coherence in this text Eightly in generall the truth of our calling appeares by the demonstration of the spirit and power The holy Ghost quickning the heart to new obedience called the manifestation of the spirit 2. Cor. 2.4 5. Eph. 2.5 Secondly it should teach them to strive to walke worthy their calling for the manifestation of the spirit was given to profit withall and we are therefore called that we might be to the praise of his rich grace Now that we may walke in some measure as becomes this great gift of God First we should be humble and not wise in our owne conceit though hardnesse lye yet upon the heart
of some Rom. 11.25 30 31. For the wind blowes where it ãâã and the spirit of Christ workes where and when it pleaseth him Iob. 3. and we have nothing but what we have received Secondly we should be exceeding thankfull to God for his rich grace in our calling and the rather First because this is no common favour but in speciall grace communicated to us For no man commeth but whom the Father draweth Secondly because it was done without respect of our owne workes without all desert on our part 2 Tim. 1.9 For God called us that were worldly carnall naturall and sinfull men strangers from the life of God dead in sins serving lusts and diverse pleasures yea such as never sought God wee were miserable sinners Ephes. 2.1 12. Mat. 13. Thirdly because of the meanes and manner of our calling God the Father worketh his part and I worke saith our Saviour An excellent worke when such workmen are needfull to it and in this worke the ministration of the Spirit exceeds in glory 2 Cor. 3.7 8. and it is a holy calling wherewith he hath called us 2 Tim. 1.9 Fourthly because they are so great happinesses to which he hath called us As to the fellowship of his Sonne to be sons and heires with him 1 Cor. 1.7 and to a Kingdome and so great glory 1 Thess. 2.12 2 Thess. 2.14 Fifthly because Gods gifts and calling are without repentance Hee will never repent that hee hath so called us Rom. 11.29 Esa. 54.7 8 9 10. Iam. 1.17 And thus of the second way by which we should shew our selves desirous to walke worthy of our calling Thirdly we should shew this by well doing wee must be carefull to maintaine good workes Tit. 3.8 For we were called that we might serve him in holinesse and righteousnesse all the daies of our life Luk. 1.74 75. Fourthly we should therefore live contentedly when wee are assured of the worke of Christ in calling us with such a calling Iacob should not now be ashamed nor his face waxe pale Esa. 29.23 24. Fifthly we should in our particular be carefull to rest where we are in the doctrine we have learned and beene taught and not bee carried about with every wind of doctrine Eph. 4.11 12 14. Thus as the uses are common to the godly in generall Thirdly Ministers in particular from the consideration of this doctrine of our calling by Jesus Christ should learne to preach Christ and him crucified and to deny the excellencie of wisedome or words that mens faith may bee in the power of Christ It is Christ must give them increase they should learn of Paul 1 Cor. 2.2 4 5. One thing by the way I might note concerning the time of our calling we should not bee curious about that to know the day or houre when it was but we must rest satisfied to know that we are the called of Jesus Christ. And thus of the uses for instruction Use 3. Hence also may be concluded much terrour to wicked men that are not called in that this worke of calling is the doore of all grace communicated to us Now wicked men not called are of two sorts first some outwardly refuse their calling secondly some seeme to obey it but it is not effectually both are in miserable case but not both alike For the later are neere the Kingdome of God many times The first sort resist the Holy Ghost put the Word of Christ from them refuse to answer or obey reject the counsell of God harden their hearts and are therefore extreamly miserable for First they judge themselves unworthy of everlasting life Act. 13.46 Secondly they are in danger to be left and forsaken of God and have the meanes taken from them Ioh. 12.39 Thirdly God will provoke them many times to jealousie by calling a people to himselfe whom they account foolish Rom. 10.19 especially when they have rebelled against the meanes Ezek. 3.6 7. Fourthly God will laugh at the calamity of such men Prov. 1.26 Fifthly and they may be taken away with sudden destruction Prov. 1.17 Sixthly if they call to God it may be hee will not answer hereafter Pro. 1.28 29 30. Seventhly if they live in prosperity that shall destroy them Prov. 1.31 Eightly the dust of the feet of Gods servants shall witnesse against them in the day of Christ and then they shall be fearfully punished Mat. 10. Now there are another sort of wicked men that are called externally and in some respect internally too and yet are not right such as have temporary grace doe obey their calling after a sort and for a time for they assent unto a part of the Word of God which they receive with joy and this is called a taste of the good word of God they may also bee perswaded to leave divers sinnes as Herod was and may bee indued with divers graces of the Spirit which they had not before Heb. 6.4 5. Now this calling yet is not that effectuall inward calling which is in Gods Elect. For they receive not the promise of grace in Christ to them in particular to relie upon it not are they perswaded to forsake all sinne noâ have they any one saving grace which is in the godly Now these men are miserable because they are not truly called and the more first because they were neere the Kingdome of God and yet want it secondly because they will be the hardlier drawne to see their miseries Harlots and Publicanes may enter into the Kingdome of heaven before them Hitherto of our calling and so of the positive description of the happinesse of a Christian the comparative followes in the last words of this verse and the whole 10. vers where the Apostle intends to shew them their happinesse now in Christ in comparison of that miserable estate they lived in before so that hee compares the estate of a Christian in grace with the estate of a Christian in nature and this hee doth first in metaphoricall termes in the end of this verse and then in plaine words vers 10. In this verse he compares their misery to darknesse and their happinesse to marvellous light Out of darknesse From the generall consideration of all the words two things may be observed First that it is ãâã even for godly men to bee put in mind of the miseâie ãâ¦ã For the consideration hereof may First keepe them humble to remember how vile they have beene Secondly quicken them to the reformation of the sinne that yet hangs upon them Col. 3.5 6 7 8. Thirdly worke compassion in them towards others that lie yet in their sins and teach them to deale meekly with them Tit. 3.2 3. Fourthly make them more watchfull to looke on a nature which hath beene so vile Fifthly quicken them to redeeme the time they have spent in the service of sinne 1 Pet. 4.3 Sixthly it should ãâã the greater price upon our happinesse in Christ and so is the consideration used here Secondly that a mind that
reconciled yet they are so busily imployed in following foolish vanities that they forsake their owne mercy Ionah 2.8 They will not answer when God calls but reject his Word and grieve his good Spirit and abuse his patience and bountifulnesse and so heape up wrath against the day of wrath Thirdly others seeke mercy but they seeke it not aright they faile in the manner as either they seeke it coldly and carelesly praying but for fashion sake or with their lips without power of affections They speake for mercy but they doe not care for mercy they neither observe nor regard whether their petitions bee granted or denied and this is the condition of the ordinary sort of men Or else they seeke mercy corruptly without sincerity of of the heart as when men pray God to forgive them the sinnes which yet they mind not to leave Now this is a shamefull kinde of seeking mercy For God stands upon it that we must forsake our wickednesse or else he will not forgive Esa. 55.6 2 Tim. 2.19 Or else lastly men seeke it too late ââ Esau sought the blessing when it was gone Heb. 12.15 They may call when God will not answer Pro. 1. Zachar. 7. And this is the case of some that put off their repentance untill the latter end But have now obtained mercy Doct. The godly are exceeding happy in the obtaining of Gods mercy All that are called in Christ Jesus even all that have truly repented themselves of their sinnes are certainly under mercy and in thât respect in a marvellous safe and happy condition Three things are distinctly imported in the observation First the onâ iâ that God is mercifull Mercy may bee obtained Ionah 4.2 Psal. 116.5 and 86. Secondly that penitent sinners doe obtain mercy Iââl 2.13 Esâ 55.7 Thirdly that such as have obtained Gods mercy are in a marvellous happy case in comparison of what they were before in It is enough if wee obtained mercy whatsoever we obtaine not Hence the phrase Thou hast covered him with thy mercy And our happinesse in respect of the interest we have in Gods mercy is the greater if we consider either the properties or the effects of Gods mercy There are foure admirable properties in the mercy of God which he shews to his people First his mercy is tender mercy Psalm 51.1 which hee shewes in divers things as First that he is full of compassion in pitying the distresses of his people no father can so pitty his child Psalm 103.13 Hence his bowels are âaid to bee troubled for them or to sound in him Where is the sounding of thy bowels saith the Prophet Esa. 63.15 Ier. 31.20 The word Misericordiam imports as much for it sounds misery laid to the heart God then is mercifull in that he layes our miseries to his heart Secondly that he waits to shew mercy Esa. 30.18 watching for all opportunities as it were to prevent us with his blessings Thirdly that he is slow to anger not easily stirred to displeasure when he hath shewed his favour Psalm 103.1 He is a God of judgement that considers the weaknesses and infirmities of his servants as knowing whereof they are made Esa. 30.18 Psal. 103. Fourthly that if he do see some more prevailing evills in his people yet hee will spare as a father spares his onely sonne Mal. 3.17 And if he doe chide yet he rebukes his people still with great affection Ier. 31.19 and he will quickly give over and not chide alwayes Psal. 103. He is ready to forgive as soone as they call unto him Esa. 65.23 and 55 7. Psal. 103. Fifthly that if he doe bring affliction upon his people to humble them yet he will not consume them but will repent him of the evill Ioel. 2.13 Deut. 32.36 Amos 7.36 Sixthly that in shewing his love he is of great kindnesse called the marvellous loving kindnesse Psal. 17.7 hence resembled to marriage kindnesse Hos. 2.19 No husband can be so fond of his wife as God is of his people nor can any man devise such wayes to expresse kindnesse as God doth to his people Seventhly that his mercy is without all grievance to him Mercy pleaseth him Mic. 7.18 It breeds as it were an unspeakable contentment in God himselfe when he hath dealth mercifully with his servants Secondly his mercy is immense unmeasurable and this is exprest by divers formes of speech in the Scripture Thus God is said to bee plenteous in mercy Psal. 86.5 aboundant in mercy 1 Pet. 1.3 rich in mercy Eph. 2.4 His mercy is great above the heavens Psal. 108.5 Gods Word herein hath magnified his name above all things Psal. 138.2 He hath a multitude of mercies Psal. 51.1 manifold mercies Nehem. 9.19 They are unsearchable high as the heaven is from the earth Psal. 103.11 His kindnesse is said to be marvellous loving kindnesse Psal. 17.7 Which must needs appeare to be so because he is a Father of mercies all mercies in the world flow from him 2 Cor. 1.3 and all his paths are mercie and truth Whatsoever hee doth to his people is in mercy Psal. 25.6 And therefore the Prophet that could find similitudes to expresse the faithfulnesse and judgements of God by yet is faine to give over when he comes to his speciall mercy to his chosen and vents himselfe by exclamation Oh how excellent is thy mercy Psal. 36.7 8. Thirdly this mercy is the more admirable in that it is free which appeares divers wayes First in that it is shewed without deserts on our parts which the tearme gracious every where given to God in Scripture doth import Secondly in that God is tyed to no man nor to any posterity of men hee hath mercy on whom he will have mercy Rom. 9. Thirdly because it is extended to all sorts of people If the rich mercy of God could have been obtained only by Kings or Apostles or the like it had beene the lesse comfortable unto us but bond as well as the free the Barbarian as well as the Grecian the Gentile as well as the Jew the poore as well as the rich may bee possessed hereof Hee doth not spend all his mercy on Abraham or David but hee reserveth mercy for thousands Exod. 34.6 and will bestow the true mercies of David upon meaner men Esa. 55.4 His mercy is over all his workes especially over all his spirituall workes in Jesus Christ Psal. 145.9 Fourthly it appeares to be free because it can be alone God can love us though no body else doe though Abraham know us not yet God will be a father unto us and never leave us nor forsake us Esa. 63.15 16. Ob. But might some one say In the second Commandement it is plaine that God shewes mercy to them that keepe his Commandements It seemes then his mercy is not free but he hath respect to deserts in us Sol. First our keeping of the Commandements is not alledged as the cause of mercy but as the signe of mercy The words shew to
God and mans salvation and so it is an argument taken from the hatââulnesse of the flesh and her working in us The lusts and desires of the flesh ought to be hatefull and we should suspect and abstaine from the projects of the flesh if we consider 1 That the flesh savoureth not the things of God Rom. 8. 2 That she opposeth all good wayes partly by objecting against them and partly by making evill present when we should performe them 3 That her wisdome is against God her fairest reasons are pleaded for things that are hatefull to God such also are her excuses and extenuations and promises 4 That if shee be followed she will lead us by degrees into all abominations as whoredomes murders debates heresies c. these are her fruits Gal. 5. 5 She will betray us to Sathan that he may by himselfe set up strong fortifications in our soules and her treason is the more dangerous because shee is a domesticall enemy and by his working in secret our hearts may become a very cage or stie of uncleane spirits 6 She hath already spoiled the Image of God in us and made us looke most deformedly 7 If shee once get power shee is most tyrannicall no respect of credit profit no nor salvation it selfe can stirre shee will be served whatsoever come of it 8 We should abhorre her for the very mischiefe she doth to our posterity we cannot looke upon our children but wee may see what wofull hurt shee hath done by the infection they received in their propagation Uses The use may be First for reproofe of such as lay the blame of their faults upon their evill lucke or evill counsell or the divell whereas they ought to lay the fault upon their oâne flesâ even their owne ill nature The divell noâ the world could never hurt us if the flesh did not betray us by defect or consent or evill action Secondly for information We may see what we should mortifie and abstain from Religion doth not binde men to mortifie the substance of the flesh but the lusts of the flesh we are not to destroy any faculty of the soule or in the soule or part of the body but the inordinate appetite and desires of either we are not to abstaine from the necessary meanes of life as house lands diet apparell company c. but the evill concupiscence about these Thirdly for instruction It should teach us therefore to restraine the flesh as much as we can and therefore we shall with the same labour restraine the lusts of the flesh and to this end 1 Wee must with all feare and jealousie watch our owne natures as mistrusting 2 We must silence the flesh and not suffer it to plead for sinne 3 Wee must by a daily course of mortification judge the flesh that so wee may be as it were condemned in the flesh 4 We must keepe from it what may pamper it as idlenesse excesse of diet apparell recreation c. Which warre against the soule These words may bee considered either in their coherence or in themselves in their coherence and so they are the third reason taken from the evill effects of those lusts In themselves there are two things to be opened both what the soule is and what this warre in the soule is The point is cleare that fleshly lusts do much hurt the soules of men and so both the soules of wicked men and of godly men First of wicked men These lusts hurt their soules 1 Because they provoke the wrath of God upon them The Israelites were not estranged from their lusts and therefore the wrath of God came upon them Psal. 78.29 30 31. 2 Because they make us resemble the divell Ioh. 8.44 3 Because they hinder the power of the Word from them they will never come to the knowledge of the truth 2 Tim. 3.6 4 Because it brings the soule in bondage so as all the conversation of the soule is in a manner about those lusts of the flesh Eph. 2.2 5 Because they make all their prayers abominable Iam. 4. 6 Because sometimes they are scouâged with a reprobate mind being given up to their lusts Rom. 1. 7 Because they may drowne the soule inperdition 1 Tim. 6.9 If godly men entertaine these inward evills in their thoughts and affections many evills will follow 1 They hinder the Word 2 They grieve the good Spirit by which they are sealed to the day of redemption 3 They harden the heart and blind the understanding 4 They hinder good cuties Gal. 5.17 5 They wound the soule 6 They make the mind soule and lothsome they defile 7 They may bring outward judgements upon thee or inward terrours of conscience Use. The use may bee partly to declare the misery of such Christians as are fallen away from the acknowledgement of the truth by intertaining these lothsome lusts of whose fearfull estate at large 2 Pet. 2.18 to the end Partly it should worke in all the godly obedience to the Counsell of the Apostle here in abstaining from these lusts as grievous hurts to the soule or their soules they shouâd put on the Lord Jesus in sincerity and never more take care to fulfill these lusts of the flesh Rom. 13.13 Thus of these words in the coherence The sense will be more full if wee consider more at large two things in the words First what the soule is Secondly what this warre in the soule is Two things have made the inquirie about the soule exceeding difficult The first is the nature of the soule For it is a spirituall essence and therefore wonderfullhard to be conceived of There be three things cannot fully be conceived of or defined by man first God secondly an Angel and thirdly the soule of man Now besides this transcendencie as I may call it of the soule the fall of man and custome in sinne and the remainders of corruption in the best have made this doctrine so hard that wicked men scarce discerne that they have a soule and godly men are very ignorant and impotent in conceiving the condition of the soule This word Soule is diversly accepted in Scripture for it signifies sometimes The life of man as Matt. 6.25 Be not carefull for your soules what yee shall eate c. Christ because looke what the soule is to the body that is Christ to the whole man so Psal. 16.10 Thou wilt not leave my soule in hell that is Christ Act. 2.25 29 c. and 13.35 36. The dead bodies Levit. 19.28 The whole man to Gen. 46.26 by a Synecdoche But here it signifies that part of man which is called his spirit By the soule then we understand that part of man which is invisible and invisibly placed within the body of man Now the things which are fit for us to inquire into and know concerning the nature and excellency of the soule may be comprised briefly in this description of the soule The soule of man is a substance incorporeall invisible
and immortall created of God and united to the body and indued with the admirable faculties of vegetation sense and reason to this end principally that God might be of man truly acknowledged and duly worshipped Every branch of this description containes an excellent commendation of the soule and should much affect us with admiration of Gods workmanship and his love to us in making us such excellent creatures and withall it should breed in us the care which the Apostle here cals for of avoiding all things that might defile our precious soules The soule is the abridgement of the invisible world as the body is the abridgement of the visible world man is rightly said to be a little world God made man last and in man made an Epitome of all the former workes For all things meet in man who consists of a substance partly corporeall and partly spirituall For all things which God created besides man are either such creatures as are discerned by sense being bodily or such creatures as are removed from sense being spirituall as the Angels Now I say man may resemble both sorts of creatures the visible in his body and the invisible in his soule Now the former description of the soule of man doth commend the soule for seven things First that it is a substance Secondly that it is incorporeall Thirdly that it is immortall and cannot die Fourthly that it is created of God immediately Fifthly that it is joyned to the body after a wonderfull manner Sixthly that it hath these excellent faculties Seventhly that hereby man hath honour to know God and his workes which all other creatures in this visible world want The first thing then to be enquired after is what the soule is in respect of the being of it And this I must answer first by removing from the consideration of it what it is not First the soule is not the harmony or right temper of the harmonies of the body as Galen that great Physician is said to affirme which appeares evidently by these reasons 1 That then every body in which the harmonies or foure elements are tempered should have a soule in it and so stones should have soules yea such as man hath indued with reason c. And therefore simply the soule cannot be the ãâã ãâã ãâã ãâã ãâã or temperature of the elements or humors 2 It is apparent that the soule governes the excesses which arise from the humours of the body as a man that by temper is apt to be angry or heated yet hath something within him which bridles this anger notwithstanding the heat of his body 3 If the soule were nothing else but the temperament of the humors then it were but a meere accident in that it can bee present or absent as the corruption of the body but wee see that cannot bee For remove the soule from the body and it ceaseth to be a living body 4 By Scripture it is evident that when the body was formed the soule as a thing distinct from it was infused into it by God himselfe Gen. 2.7 Secondly the soule is not a power force or facultie infused into the body by which it is able to live or move or worke For then removing the body from it it cannot subsist whereas wee shall prove afterwards that the soule will subsist without the body and therefore cannot be an accident in the body or a power onely of the body Besides the soule is the subject of vertues and vices of sciences and arts Now no accident can be so Thirdly the soule is not the life of man that is apparent in Scripture when a difference is put betweene the soule and life as what soule shall be blessed in life So 2 Sam. 11.11 By thy life and the life of thy soule The soule then is a substance of it selfe put within us by God distinct from the body this may be evidently proved First God after he had made the body is said to breath into it the breath of life to note that his soule was a substance distinct of it selfe Secondly because it can subsist without the body as is apparent in the soule of Abraham Lazarus and Dives Luk. 16. And of the soule of the theefe on the crosse it is said This day thou shalt be with mee in Paradise Thirdly God is said to have formed the Spirit in the midst of man so it is a substance of it selfe Note he saith in him not of him Fourthly those words of David and Christ prove it Into thy hands I commit my spirit the body being committed to the earth there remained a substance delivered to God Fifthly that place of Ecclesiast Chap. 12. is most plaine The body returnes to dust and the Spirit to God that gave it therefore there is in man a Spirit which returnes to God Sixtly Paul desires to be desolved and to bee with Christ so there was a substance which should enjoy the presence of Christ Phil. 1.23 The second thing to be proved is that the soule is incorporeall It is joyned to the body but it is no body it informeth the matter of man which is his body but it is without matter it selfe it is immateriall it is wholly a spirituall substance It is not a bodily substance no not a most subtile or pure body but altogether incorporeall This is a high doctrine and shewes the soule to be an admirable kind of sustance Now that the soule is void of matter and is no bodily substance may be plainly proved though not easily explicated First it is expresly said to be a Spirit now spirits are not flesh and bones or any like bodily substance Psal. 31.6 Eccles. 12.7 and Zach. 12.1 It is reckoned one of the wonders of Gods creation that he made in man a spirit Secondly the soule is after the Image of God and hath imprinted upon it the similitude of the goodnesse wisdome and holinesse of God Now it were not like God if it were a body nor were it capeable of such habits which can be stamped upon meere naturall or bodily things Thirdly the soule performeth those actions which depend not upon the body and are done without bodily instruments for it understandeth and willeth Fourthly if the soule were a body then it must be corpus animatum or inanimatum but to say it is without life is sense-lesse because it enlives and animates the body and to say it is animatum enlived it selfe it must then be so by some other body All which the same questions might be asked and so run into an infinite The third thing is that the soule is invisible This shewes the transcendencie of the nature of it and experience in all men proves this for who ever saw a soule Obj. The soule of Dives in hell saw the soule of Abraham and Lazarus and Iohn saw the soules of those that suffered for the testimony of Jesus Revel 20.4 Sol. These soules were seene by the eyes of understanding not
by the bodily eyes The fourth thing to be proved is that the soule is immortall it cannot die when it is once kindled it will never goe out or be extinct as the Sadducees wickedly imagined and some Athiefts still thinke the contrary This is a point necessary to be knowne as for the truth it selfe so for the use of it in our lives For to doubt of immortality makes us miserable and to beleeve the soules are mortall makes men Epicures Let us eate and drinke for to morrow we shall die But to be fully assured of an estate after life makes a man carefull so avoid sinne lest his soule live for ever miserably and to serve God that hee may live for ever happily Now things may be said to be immorrall two waies either absolutely and in their owne nature and so God onely is immortall or else they are so by the will and pleasure of God and not by their owne nature and so the soules of men and so the Angels are immortall There have beene two sorts of men that have denyed the immortality of the soule the one were the Sadducees among the Jews who held that in death the soule of man is utterly extinct as the soule of a beast the other were certaine Arabians of whom Eusebius and Saint Augustine make mention who said that the soule died with the body and so remained dead till the day of Judgement and then they revived with the resurrection of the body Now against the first sort may be produced many reasons as also evident Scriptures The reasons are such as these 1 The providence and justice of God proveth the immortality of the soule For here in this life good men have not all their happinesse and evill men live in prosperity so there must be another life where justice must be done 2 Religion confirmes this for to what end were religion and serving of God if the soule died like the soule of a beast seeing in this life the most godly are outwardly in great misery many times For if S. Paul say If the dead rise not then of all men are we most miserable it will hold much more strange if the soule live not at all after death 3 The wisedome of God proves it for else man were not in better case than the beast yea in some cases worse For man from his infancie to his death is liable to many diseases subject to cares and griefes which the beast is free from yea this addes to mans misery that he knowes he must die which the beast doth not Now shall man that was counted like God be thought to have no better end than the beast that did exalt himselfe so much in the glory of his beginning 4 The conscience of malefactors proves this who feare a judgement after this life and an estate of misery 5 The nature of the soule proves it for it is simple and void of all contrariety and accidents and causes of corruption or putrefaction and is besides the Image of God Now no mortall thing can be the image of that which is immortall These reasons make it exceeding probable But I am of their mindes that thinke it may be beleeved by faith but not be proved by reason The Scripture therefore onely makes this point cleere such as these First our Saviour proves it out of the Word of God saying I am the God of Abraham Isaac and Iacob c. Secondly it is most plaine Mat. 10.28 Thirdly eternall life is every where promised to them that beleeve Fourthly such places as treat of the Resurrection last Judgement and the Glory of heaven prove it Now for the other sort that confesse the life of the soule after the last Judgement but deny that the soule lives after death till then there are divers Scriptures against their opinion As First the former Scriptures The soule cannot be killed at all Matth. 10. And God was presently the God of Abraham as then living and for eternall life it is not said He shall have but He hath eternall life that beleeveth Secondly Christ said to the theese This day thou shalt be with mee in Paradise not at the last day Thirdly Ro. 8.38 Death cannot separate us from God in Christ as it would if the soule were dead or a-sleepe and did not enjoy God Fourthly the dead that die in the Lord are forthwith blessed Rev. 14.14 Fifthly the soules of Abraham and Lazarus were in joy and alive after death so was the soule of Dives in hell Sixthly Iohn saw under the Altar the soules of them that were slaine for the testimony of Jesus and they cryed with a lowd voice O Lord how long c. Revel 6. Seventhly the soules of the wicked die not but are kept in prison and are now in prison too 1 Pet. 3.19 Before I leave this point of the immortality of the soule it is profitable briefly to answer certaine objections which may be brought out of some words in the Scriptures as Ob. 1. The soule that sinneth shall die Ezek. 18. Therefore it seemes the soule is mortall or at lest for sinne it must die and the rather because it was threatned in Paradise That day that thou eatest thereof thou shalt die the death Sol. The Scriptures evidently shew that since the fall and sinne yet the soule doth not die as the places before alledged prove But the answer is That this death threatned or inflicted is not the destruction of the beeing of the soule but the depriving of it of the grace and savour and presence of God Ob. 2. Eccles. 3. It is said that there is one end of the man and of the beast As dieth the one so dieth the other Sol. These are not the words of Salomon but of the Epicure who is here as in other places of that booke brought in declaring his mind of things For Salomon himselfe concludeth evidently that the soule returneth unto God that gave it as in the last Chapter The other objections are the objections of the dreamers that is of such as imagine that the soule lieth a-sleepe till the day of Judgement and perceives nothing and is without operation which is to say it is dead seeing life is nothing else but the continuall motion and action of the soule Object 1. It is said that man when hee dies sleepeth as Christ said of Lazarus He sleepeth Ioh. 11. and Stephen slept in the Lord Act. 17. Sol. Other Scriptures adde another word viz. in the grave or in the dust Iob 7.21 and Psal. 78. sleeping in their graves but it is evident that the soule cannot sleepe in the grave but the body only And Stephen delivered his Spirit to Christ. Object 2. Paul saith that if the body rise not we are of all men most miserable That it seemes cannot be true if the soule enjoy blessednesse without the body Sol. The immortality of the soule and the resurrection of the body are conjoyned For the Soule without the body can bee
for ever because it is the forme of the body Though God for the time doe by his power and race provide for the soule in glory yet it is not at full happinesse till it bee joyned to the body againe For without the body it hath no use of vegetation or senses but onely of reason But for the Argument of the Apostle it holds good of that part of man which is in question which is the body of man for the bodies of godly men are more miserable than other men kept under and exposed to many restraints and paines either by mortification or persecution which the bodies of wicked men are not exposed unto Ob. 3. It is said of the spirit of Princes that it returneth to his earth and in the day of death his thoughts perish So the soule thinkes of nothing after death till the day of judgement Sol. The place is corruptly alledged two wayes One in the words the other in the sense for the text doth not say That his spirit returneth to his earth but thus His spirit returneth viz. out of his body to God and he not it returneth to the earth viz. in respect of his body for the other these words His thoughts perish must not be understood of his understanding after death but of his projects while he lived For men are exhorted not to trust in Princes for they may die and then all their promises and projects will bee of no use and come to nothing Ob. 4. It is said that the dead cannot praise God Psal. 87. and 113. and 30. Sol. That the soules of the godly in heaven do praise God is manifest Rev. 5.11 13 14. and 19.1 Now the Scriptures cannot be contrary one to another and therefore the places in the Psalmes must not bee taken simply but only in some respect The dead do praise God but not as the living did in their lives their praises cannot provoke other men to beleeve in God or serve him as in this life they might Thus of the immortality of the soule The next thing to be inquired after is about the originall of the soule and about this point in severall ages divers men have breathed divers and strange conceits erring because they knew not or regarded not the Scriptures First some conceived so highly of the soule as to thinke it was no creature but uncreated and eternall without beginning but this must needs be false 1 Because then the soule should bee God and infinite too for God onely is uncreated 2 Because then the soule had understanding and thoughts and willed from eternity whereas till it was in our bodies it did not worke and to imagine it should be as a dead lumpe all that while is monstrously absurd Secondly others have conceived that when men die their soules goe into the bodies of other men that be borne and so our soules heretofore were the soules of some men that be dead This was the opinion of divers of the Philosophers And it is apparent that divers of the Jewes were infected with it for about Christ they said Some that he was Elias some that he was Ieremias and some one of the Prophets and some Iohn Baptist. Now they saw that his body was not theirs and therefore they thought that his soule was the soule of some of them Now this opinion cannot be true 1 Because no Scripture gives any notice of it for in that place the conceit of the Jewes is told with dislike 2 Because the soules that were delivered out of the miseries of this life should be brought from their blessednesse into miserie againe which is most absurd Thirdly others have imagined that the Angels should beget our soules as our parents beget our bodies but this is extreamly absurd 1 Because then our soules should be in the Image of Angels whereas they were made in the Image of God 2 Because this was an heresie long since condemned and with hatred cast out of the Church Fourthly many Divines both of ancient and moderne Writers have declared themselves to be of the mind that the soule comes from the parents by generation per traducem and that the parents doe beget the whole man which consists of soule as well as body Now though it be true that this opinion hath had and still hath great patrons and that it may not be denied but that it is defended with marvellous great appearance of reason and truth yet it is rejected and hath beene by the greater part of sound Divines and by reasons unanswerable for if the soule come from the parents then it must come either from the body of the parents or from their soules Now it is apparent it cannot come from their bodies 1 Because a bodily substance cannot beget a spirituall substance because it cannot derive from it selfe that which it hath not 2 Because the soule must consist of the foure elements of which the body is compounded but it is apparent there are no bodily humours in the soule for it is not hot nor cold nor moist nor drie 3 Because nothing that is mortall can beget a thing that is immortall such as the soule hath been proved to bee Nor can the soule come from the soule of the parents First because if it did either the whole soule was derived of the parents or but a part of it If the whole soule was derived then the parents should die nor can a part of the soule be derived because the soule is indivisible there can be no partition in an essence which is simple and uncompounded Secondly we know that Angels produce not Angels nor can the soules of men produce soules because they are spirits as the Angels are Nor can the soule come from the whole man First because it is evident by experience that after the parents have done the worke of generation the first matter lies divers daies in the wombe in which the parts of the body are secretly formed before it have life or a living and quickning soule which is an evident demonstration that from the parents comes nothing but the bodily substance which is fashioned by degrees to be a meeâe Tabernacle for the soule afterwards to be infused into Secondly because if the parents did propagate the soule they must propagate such a soule as at that time they had which cannot be for then godly parents should derive a soule to their children which at the least in part was regenerate But this is evidently against all Scripture all confessing that the child is borne infected with originall sinne Thirdly because it is contrary to the Scriptures which acknowledge that the soule was formed by God himselfe which was true both of our first parent Adam Gen. 2.7 and of the soules of all his posterity which are expresly said to be made by God Esa. 57.16 Lastly it remaines then that the soules come from God Now if the soules come from God then it must needs be as God is the materiall cause or
as he is the efficient cause It is true that some have imagined that the soule of man was made of the substance of God because it is said God breathed into man the breath of life Gen. 2.7 as if he infused into him somewhat from himselfe as a part of his divine substance And the Apostle Paul saith Act. 17.18 We are the Progeny of God and Saint Peter saith We partake of the divine Nature 2 Pet. 1.4 Now this opinion cannot be true and was worthily condemned by the Fathers as hereticall for Then man should be God For whatsoever God begets from himselfe is God and therefore we say Christ is God Then some part of Gods nature should be infected with sin and ignorance and be damned in hell too which is wonderfull blasphemous to beleeve Now for the places alledged That in Gen. 2. must be understood figuratively for God hath not properly breath but he meaneth that God after a wonderfull manner did infuse the soule into the body And for the place in the Acts we are said to be the progenie of Godâ not in regard of substance but in respect of resemblance in gifts with which mans nature is adorned And for the place in Peter we are said to partake of the divine nature in the same sense namely as we are qualified with gifts as wisdome goodnesse holinesse in some kinde of likenesse of God It remaines then that we are of God effectually because God hath created our soules and formed them in us This then is the truth that God doth create the particular soule of every man and inhere it to the body when it is formed and distinguished in the parts thereof This may be proved diversly First it is cleare it was so done with the soule of Adam for his body was already framed and then his soule breathed into him Now if the soule of Eve and of all others had another manner of beginning than the creation of God it would have beene mentioned in the Scriptures but that is no where mentioned Secondly Moses calls God the God of the spirits of all flesh Num. 16.22 and 27 16. Thirdly David saith the Lord fashioneth the hearts of all men alike Psal. 33.15 It is Gods worke then to create the heart Fourthly Solomon saith Eccles. 12.7 The body returnes to the dust and the soule to God that gave it in the dissolution of all things they returne to the first causes and matter As the body may be proved originally to be of the earth because it returnes to dust so must the soule be of God because it returnes to God which is said to have given it Fifthly the Prophet Esay useth this phrase concerning God and in his name The soules which I have made Esa. 57.16 Do you aske how the soule comes into the body The Lord answers I made it Sixthly the Prophet Ezekiel shewing how man becomes a living creature speakes thus Thus saith the Lord to these bones I will cause a spirit to enter into them and they shall live Ezek. 37.5 Seventhly the words of the Prophet Zecharie are yet more cleere Thus saith the Lord the Lord which spreads out the heavens and foundeth the earth and formeth the spirit of man in him Out of these words it may be proved that God created the soule of every man and that it is his onely worke For first he saith expresly God formed the spirit in man Secondly this worke of God is compared to two other workes viz. the spreading out of the heaven and the laying of the foundation of the earth Now it is evident that those two things he did of himselfe of nothing without any meanes Lastly that place in Heb. 12.9 is most cleere The words are these Wee have had the fathers of our flesh which chastised us and we reverenced them how much more should we bee subject to the Father of our spirits and live Where is a manifest antithesis betweene the flesh and the spirit and the fathers of our flesh and God the Father of our spirit we had our flesh from our parents and our spirit from God I might adde the reason taken from the manner of giving of the soule of Christ for he was made in all things like to us sinne onely excepted Now it is evident that Christs soule was not begot by carnall propagation and therefore it was created of God Ob. 1. Now against this is strongly objected that if the soule be created immediately of God then it is created either pure or sinfull if pure then how is it that the soule is guilty of originall sinne if impure then how can it be avoided but that God must be the author of sinne Answ. This reason drave divers of the Fathers in the time of Hieromââ especially the Westerne Fathers to beleeve that the soule was propagated from the Parents and Saint Augustine is doubtfull which opinion to take to the inconveniences of each opinion seemed so great But other Divines answer this objection in this manner First that the soule is created of God pure but joyned to a body conceived in sinne which is no injustice in God because he delivers the soule but into such an estate as man had cast himselfe into by his owne wilfull sinne bringing this corruption not onely upon himselfe but upon all his posterity who fell in him Hee by agreement with God being as the common sort of mankind was with him to stand or fall in that generall respect Nor may it be doubted but that the body may worke upon the soule as we see by experience when the body is full of cholericke humours it inclines the soule to anger and so when the body is burdened with melancholy humours it evidently makes sadnesse even in the very minde c. Another answer may be this God creates the soule pure but yet that soule is guilty of owing though not of doing debendi though not agendâ it is charged with the debt of Adam as children may be charged with their fathers debts Now this is one part of originall sinne As for the other of corrupt inclination it is to answer modestly if we say we understand not being assured of two things the one that God is the Father of spirits and the other that all men are infected with sinne from the wombe Both are to be beleeved though in this life we cannot explicate it And what hurt is it if wee be ignorant how sinne entred into our natures seeing it concernes us to know it is there and to learne how to get our natures recovered Ob. 2. Other living creatures beget the like to themselves both in body and in soule too and therefore by this doctrine men should be more unable and unperfect than any living creature For if he do beget but onely the body he doth not beget one in specie like to himselfe Answ. Though God create the soule yet it followes not but that it may be truly laid that man begets a man and that
he is not more unperfect in generation than any other creature for First the Virgin Mary did beare Christ-man in her wombe and Christ-man is said to be of the seed of the Virgin and yet his soule was created of God as hath beene shewed before Secondly though there bee some dissimilitude in the generation of man and of a beast yet it doth not follow that man is more unperfect As for instance The beaât begets his young and brings him forth strong covered with a hide able to feed himselfe presently full of leaping and other actions But man brings forth an Infant weake crying naked unable to feed it selfe What is man therefore more unperfect No for the perfection of generation doth not consist of these things or in these things For here man excels all other living creatures in the world in generation because he is Gods instrument for the begetting of a body fit to be united to such a soule God also doth hereby commend the generation of man and dignifie it that he is pleased so to worke in mans generation as he doth not in any other creature vouchsafing to give unto mans generation such an admirable soule to his body For therefore was the creation of the first man more excellent than the creation of other creatures because God having framed his body of the dust of the earth did infuse such a soule into him Object 3. It is a peevish objection that some make thus If God create the soule in all men then when any is borne of Adulterie God should cooperate with the adulterer and so be either the author or the approver of sinne that will give the soule to such a wicked generation Sol. Some answer thus That God is not the author or approver because out of evill he onely workes good for his owne glory Others answer That God onely cooperates with the action not with the sinne of the action or the evill of the action or the evill which is in the will of the agents But the best answer is theirs that answer by a similitude thus The earth hath received her nature and vigour from God to nourish and bring forth the seede that is cast into it without difference whether the seed be lawfully taken out of the barne or stolne by fraud The stolne graine doth not cease to grow in the earth nor is it to be expected that nature should cast out such seed and yet the earth doth not justifie the action of him that stole the graine so is it with God that workes according to the grounds of nature and his owne decree and providence Hee is not to bee blamed for the evill of the action when hee workes according to the rules of nature and will glorifie himselfe by raising a frame of good out of that which by men was ill done Object 4. Wee see that children resemble the vertues or vices of their parents and therefore as from the bodies of their parents they receive a likenesse to them in body so is it that from their soules they receive this similitude of their vertues or vices Solut. Experience shewes that this is not alwaies true For many children have no resemblance in them of their parents qualities Secondly where this is true it is not because their soules are derived from the soules of their parents but they have it from the bodies of their parents For the soule after suffers from the sympathie with the bodie as by reason of certaine humours in the bodies of parents that incite wrath or griefe or lust or the like may come infection to the child but not from their soules Thirdly rather the argument may be retorted upon them that in asmuch as the soules of all children are not like in qualities to the soules of their parents that therefore they receive not their soules from their parents Ob. 5. Gen. 9. Lev. 17. The soule is said to bee in the blood Now it is evident that the blood is from the parents Solut. The soule is in the blood but how By the effect of it which is life otherwise the soule is neither devoured in the blood nor depends upon it in it selfe Ob. 6. It is said Gen. 2. That God rested from all his workes Now if hee did daily create new soules then he rested not from all his workes but continues creation still Solut. The meaning of Moses cannot be that God rested simply from all creation For then it must needs follow too that the soule of Christ was not created but propagated which cannot be true But his meaning is that hee rested from creation of things in specie hee made no more new sorts of things That hinders not creation in individuo which is a worke of God preserving those sorts he had made at the first by creating successively a new supply as in this case of the soules of men That God did not rest absolutely is plaine by the words of our Saviour Christ My Father worketh hitherto and I worke Ioh. 5. Hitherto of the originall of the soule The union of the soule with the body followes which is a consideration of no lesse difficulty than the former no lesse needfull to be knowne no lesse certaine That it is united to the body so as to make it one man is apparent by the words of God in the creation Hee breathed into him the breath of lives and so Adam became a living soule Hee became then a man or a living creature distinct from other creatures upon his conjunction of the soule with the body And by this union with the body doth the spirit of man differ from the Angels who are spirits separate and such as exist without relation to a body whereas the soule of man in the creation of it and the disposition of it also tends unto this conjunction with the body and doth not fully exercise it selfe living without the body and that is the reason why man is not absolutely perfect after death in his soule till the day of judgement For though the soule doe enjoy an estate free from sinne or paine or misery yet two of the faculties of the soule are without exercise till it be united againe to the body viz. the faculties of vegetation and sense which cannot be exercised but in the body The manner how the soule is united to the body is full of difficulty to expresse The question is whether the soule worke upon the body from without and so is by that meanes joyned to it or whether it be placed in the body and worke there and from thence This latter is the truth for the soule doth not worke from without which I shew by a comparison The light and the eye are joyned together in seeing But how The light from without extends it selfe to the eye and so is joyned to it so is not the soule joyned to the body but is seated within the body which appeares so partly by experience for we may all perceive that our thoughts
their latter end What can be concluded from an example when Gods promise cannot bee shewed If any object that they have a promise for the Scripture saith that At what time soever a sinner repents himselfe from the bottome of his heart God will forgive him I answer that this sentence doth containe no such promise for it onely promiseth forgivenesse to them that repent at any time but it doth not promise that men may repent at any time when they will Besides the words in the Prophet Ezekiel are onely In the day that he turneth which import nothing to prove that a man may repent in any part of his life when he will Fourthly the conversion of the theese was without meanes miraculously by the divinity of Christ and is recorded among the workes of wonder such as were The raising of the dead the trembling of the earth the darkning of the Sunne and the like and if men dare not be so foolish as to expect that at their pleasures these other wonders should be done then neither may they in that of so late conversion without meanes If others say that men were hired into the vineyard at the eleventh houre and were allowed and rewarded as well as they that went in at the third houre I answer that the drift of the parable is onely to shew that men that had the meanes later than other men may yet be saved it cannot be stretched to so large a sense Besides being a Parable it may illustate but cannot prove without some other Scripture to which it serves as an illustration But my speciall answer is this that those men were never hired before the eleventh houre they went in so soone as any came to hire them And so it is true that if men have lived till extreame old age and never had the meanes till then they may have as much hope as they that had the meanes in their youth but that will not warrant the presumption of such as being called the third houre will not goe in till the eleventh houre Use 2. And therefore the second use should be for instruction to perswade all that minde their owne good to walke and worke while they have the light while it is yet to day before the shadowes of the evening be stretched out as our Saviour exhorts in the Gospel We should bestirre our selves to make all the profit we can of the present meanes God affordeth us for the night may many waies come upon us ere we be aware For first who knowes how soone the night of death may come upon any of us and then if we have no oyle in our lampes it will be too late to goe to seeke Secondly the night of restraint may come upon us the meanes may be taken away wee are not sure how long the Candlesticke may continue before it be removed God may take away good shepheards and suffer idle shepheards to succeed in the room of them Besides a mighty storme of cruell persecution may surprise us Thirdly the night of temptation may come and so for the time frustrate the life of the meanes for either God may hide himselfe from us and then the Sunne will be set to us even at noone day or God may hide the power of the Word from us even when it is of power to others as David imports Psal. 119. when he saith Lord hide not thy Commandements from mee or the Lord may restraine the spirits of his servants that speake unto us for the hearts of the Apostles themselves were not alwaies enlarged in the like manner towards the people as is imported 2 Cor. 6.11 Thus of the fourth doctrine Doct. 5. We may further hence note concerning the time of this visitation that not onely there is a season but withall that it is but a short time in comparison therefore here called The day of visitation Now a day is one of the least measures of time and this ariseth not onely from the brevity of mans life and the infinite mutations that befall the outward conditions of men and the extreame malice the divell and the world beare to the Gospel but also from the will of God who will offer his grace in so speciall a manner but for a short season Neither is the Lord bound to give account to us of his so doing since wee have more reason to admire his mercy that will offer us his grace at all than to murmure because it is not offred alwaies yet this shortnesse of the season doth the more magnifie Gods power that can so quickly conquer and set up the Kingdome of Christ and gather his elect And some cause may be taken from the rebellion of wicked men who when they despise holy things and use them vile the Lord to shew the account hee makes of those treasures removes them from them Thus the Jewes lost their glory Act. 13. When a people growe obstinate and will not be wrought upon that God that commands us not to give holy things to dogges doth himselfe also many times remove his Word for the unprofitablenesse and unworthinesse of the people Use. The use should be so much the more strongly to inforce the care of speedie profiting by the meanes while it is yet called Today as the Apostle urgeth it at large in the third and fourth chapters to the Hebrewes And withall it should teach us to bewaile the stupidity and carelesnesse of the multitude that in these times of peace and spirituall plenty have no care to make any provision for their soules over whom we may lament as Christ did over Jerusalem Luk. 19.42 c. And the shortnesse of the time should teach Ministers to labour more diligently they that are the stewards of the manifold graces of God should be instant in season and out of season and with all authority beseech rebuke and correct knowing that their time is short and uncertaine Doct. 6. We may here note that the day when God visits a man with his grace is a glorious day The Apostle speakes of it as of the most happie time of the life of man and so was it ever accounted by the godly Esa. 24.22 23. And it must needs appear to be a day of singular happinesse if we consider what that day brings forth instantly unto the man or woman visited of God For First in that day God reveales in some measure his love to the visited which is the more admirable a benefit because Gods love is a free love and it is everlasting and is also immense Secondly in that day he gives that particular person unto Christ and gives Christ unto him with all his merits Ioh. 10. and 17. Thirdly in that he justifies him both forgiving him all his sinnes and clothing him with the righteousnesse of Christ. Fourthly in that day he adopts him to bee his owne child that was before the child of wrath Rom. 8.16 Fifthly in that day hee gives him a new nature and creates and
the Inhabitants that the common priviledges might be maintained that courses for raising of riches and trades might be held Each man did looke to his owne wealth but the King was to looke to the Common-wealth And thus much of the Originall of Kings Their excellencie above other men followes Secondly it must needs appeare that Kings are of all men most excellent in respect of their outward condition and calling 1. Because God himselfe was a King and is delighted to ranke himselfe among men of that degree 2. Because their creation is from God they are a speciall sort of men raised in a peculiar manner to their places by God who pleads it as his glory that Kings raigne by him Prov. 8. Rom. 13. 3. Because God hath communicated to Kings the image of his owne Majestie and printed in the natures of men a naturall forme of Kings as the Vice-gerents to God himselfe 4. Because a divine sentence is in the mouth of the King as Salomon faith their judgement is God's judgement and God would have the people to beleeve that what they say in judgement God himselfe saith it 5. Because they have a power above all other men of which when I come to treat of the word Superiour 6. Because they take accounts of all other men but give accounts onely to God 7. Because they have the treasure of honour they give all the honour which is possessed by any of their subjects and so doe they all offices of honour and government in their Dominions 8. Because they are the Basis or the foundation or stay of all their subjects who are maintained in Religion Justice and Peace by their meanes And thus of their excellencie Thirdly it is to be noted that the word is set downe indefinitely and so it shewes that this honour belongeth to all Kings in the substance of it whether he be a King of one City or many whether he be a Jew or Gentile a Christian or Pagan Hereticall or Orthodoxall Caesar or Herod young or old vertuous or vitious Use. Fourthly the use should bee therefore from hence to inforce upon our hearts an increase of care and conscience in acknowledging the honour and right of Kings and in loyall and sincere observance and obedience to their Lawes It should not seeme grievous to men to bee held under the yoke of obedience and to bee subject to others that are but men as well as themselves There are many things may encourage the hearts of subjects without grievance to beare the superiority of Princes and not to be discontented for First Kings have nothing but what they have received Secondly if Kings doe wrong they must give account to God for all the wrongs that they have done Thirdly God hath charged Princes to bee carefull of their subjects hee hath given them lawes though they bee Kings Fourthly Princes subjects are first bound to God and therefore they are not tied to Princes in any thing contrary to Gods Word Fifthly though the outward man be subjected to the power of Princes yet their consciences are free in spirit they are subject onely to the God of spirits Sixthly the hearts of Kings are in the hands of the Lord and he turneth them as he pleaseth Prov. 21. Seventhly though God hath set up Kings yet he hath not put downe himselfe but he ruleth in all these things he is King of heaven Dan. 4.34 and he is King of all the earth Psal. 47.8 He is a King immortall 1 Tim. 1.12 Eighthly whereas thousands of subjects cannot attaine to the sight of the King nor obtaine any particular suit from him nor can the King provide for them in particular yet may they goe to God and Jesus Christ who is King of righteousnesse and peace they may get great suits in heaven and shall bee provided for in all needfull things Psal. 23.1 and 5.3 and 48.15 and 74.12 and 80.2 Esay 49.10 Mat. 2.6 Revel 7.17 Lastly though they be subjects now in respect of earthly Princes yet in respect of God they are anointed to be Kings themselves and shall receive a Kingdome better than all the kingdomes of the earth The Princes of this world are but mortall Kings but every godly man is a King immortall hee partakes the title of God himselfe God is a King immortall by nature and he is a King immortall by adoption and grace and besides the poorest subject that is a true Christian entertaineth the King of glory every day Psal. 24 7 9. As superiour ãâã ãâã ãâã ãâã ãâã The word signifieth one that hath above the havings of other men and so the King hath more than all his subjects not onely in matter of maintenance but also in matter of authoritie and supremacie this his having in supremacie is here meant That the King is supreme is so manifest by this text as it needs no proofe Princes are called therefore in the Old Testament Heads of the Tribes or of the people to signifie that they were not onely higher in place but had soveraigne and supreme authoritie over all the people This supremacie of Kings gives them authoritie in all causes both ecclesiaâticall and civill and over all persons Church-men as well as Lay-men as hath beene proved at large before in the former parts of this verse The use is therefore to coufute the damnable pleadings of the Popes of Rome and their adherents that claime to have the right of supremacie above the Kings and Princes of the world There are divers manifest arguments to overthrow the supremacie of the Pope First this expresse text that acknowledgeth the Kings to be superiour this was the Doctrine in the Apostles times Secondlyâ it is more to bee noted that Peter himselfe who by the opinion of the Papists had the height of place in the Church that even Peter I say is so far from claiming this to himselfe that hee directs Christians to acknowledge supremacie onely as the right of Kings yea and flatly forbids dominion in the Clergie 1 Pet. 5.5 Thirdly our Saviour Christ at large beats downe this primacie or supremacie in his Apostles and all Church-men shewing that they had not authoritie as the Kings of the earth had it must not bee so with them and much lesse had they authoritie over the Kings of the earth Matth. 20.25 Luke 22.25 Fourthly every soule must bee subject to the higher powers If every soule then Church-men if they have soules must be subject and therefore may not rule Rom. 13.1 Fifthly Christ and the Apostles never claimed any such supremacie but shewed the contrary by their doctrine and practice Sixthly it is made the expresse marke of that man of sinne that hee lifts up himselfe above all that is called God that is above Magistrates 2 Thess. 2. This hath beene the constant Doctrine of the ancient Fathers Origen Homil. 7. in Isai. faith Hee that is called to a Bishoprick is not called to principality but to the service of the Church Tertullian lib. ad
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 ãâã 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. âlt 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 oââward 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
So with God there is neither circumcision nor uncircumcision Jew nor Gentile bond nor free but all are one in Christ Col. â 11 Which should be a marvellous comfort to Christians that are meaner than others in the world to think on it that God requireth as hard worke of the richest as he doth of them and makes as great account of a poore Christian as of the mightiest Monarch And it should teach Christians humility and not to strive so much for precedency but rather if men will excell others it should be in service and sufferings Fourthly all men are not called he saith here Yee are called as importing that it was a speciall honour done to them Many have not the meanes of Calling and many refuse their Calling when they have the meanes Which shewes the wofull estates of worlds of men unto whom the voice of God by his Word in the Spirit comes not Fiftly the Calling of God doth propound conditions upon which his election in time doth depend for many are called but few chosen upon their Calling and the reason is because they yeelded not to the conditions of their Calling God calls men to a new Covenant and requires first the beleefe of all things promised on his part secondly sanctity and holinesse of life thus they are said to be Saints by Calling 1 Cor. 1.1 thirdly to suffer for well-doing if there be occasion so here Now upon the Conscience and consent of the heart unto these conditions doth God make his choice or acknowledge men and therefore hereby mens hearts must bee tried or men must try their hearts and estates whether they be effectually called or no. Sixtly men are bound to take notice of and to learne and obey the will of God revealed in his Word though it be hard to finde out as here the Apostle faith They were called to suffer which is a thing that is not easie to prove by expresse Scripture but must be found out as it lies enwrapped in consequences in divers places of Scripture For if the lawes of men binde and oblige us to punishment though we know them not because we ought to take notice of them much more must we study the Lawes of God though they be many in number and hard to finde out without much labour and many helps Seventhly our generall Calling doth binde us to a carefull observation of our particular Calling as here their Calling in Religion to be Gods servants did binde them to looke to their duty as mens servants yea and to be subject to their corrections though unjust And therefore those Christians are farre out of the way that neglect their particular Calling and the charge God hath delivered them upon sentence of Religion and their generall Calling Eightly the maine doctrine in them or in the scope of them is that God calls his servants all of them to suffer for the truth Hee shewes them heaven and the salvation of their soules and bestowes rich treasure upon their hearts but withall tells them he lookes they should arme themselves with a resolution to suffer what may befall them for well-doing Our Saviour Christ told his Disciples plainely that they must thinke of taking up the Crosse daily before they come to wearing of the Crowne And therefore they do foolishly that undertake the profession of Religion before they have set downe to know what it will cost them Thus of the second reason The third reason is taken from the example of Christ who suffered greater wrongs than can be befall servants or any other sort of men and this doctrine of Christs suffering he handles at large from verse 21. to the end of the chapter Which doctrine of Christs suffering is fitted partly to the case of servants and partly to the use of all Christians Concerning the Passion five things are in all these verses noted First who suffered Christ suffered ver 21. Secondly the end of his suffering viz. to leave us an example c. verse 21. Thirdly the manner how he suffered set out 1. Negatively and so he suffered first without sin verse 22. secondly without reviling ver 23. 2. Affirmatively and so hee commits himselfe to him that judgeth righteously Fourthly the matter what he suffered viz. our sins in his owne body on the tree ver 24. Fiftly the effect of his sufferings 1. In respect of us and so his sufferings serve To kill our sins Verse 24. To make us alive to righteousnesse Verse 24. To heale our natures Verse 24. 2. In respect of himselfe and so they procured his exaltation to be Shepheard and Bishop of our soules ver 25. Thus of the order Even Christ suffered The first thing to be considered in the Apostles description of the Passion of the person who suffered is that it is named here with speciall Emphasis Even Christ or Christ also Christ is the sir-name of our Saviour as Jesus was his proper name Jesus is a name onely given him in the New Testament but Christ was his name in both Testaments and signifies Anointed being a Greek word as Messiah doth in the Hebrew And so it is a name importing his office of Mediator as being thereby proclaimed to bee the substance of the ceremoniall types even the supreme Doctor or Prophet Priest and King of the Church for these three sorts of men were anoynted in the Old Testament and were types of Christs anointing It is true that we doe not reade that our Saviour was himselfe anointed with oyle because his anointing consisted in the substance of that shadow For the shadow signifieth two things first ordination to the office secondly the pouring out of gifts by the holy Ghost for the exornation of the office Now whereas Christ is Mediatour in both natures his anointing must be distinguished according to his natures The whole person was anointed but yet differently in respect of his natures for gifts could not be poured out upon his divine nature yet as the Sonne of God the second person in Trinity he was anointed in respect of ordination to the office of Mediatour and as the Sonne of man he was anointed in respect of the pouring out of the gifts of the holy Ghost upon that nature in measure as the Psalmist saith above his fellowes Psal. 45. The first doctrine about the Passion is here briefly contained in these three words of the Apostle Even Christ suffered which is a doctrine full of excellent Uses for thence First we may see how vile the errour was of those Hereticks they called Patri-passianus who taught that God the Father suffered whereas in this and other Scriptures we are taught that it was onely Christ the second Person in Trinity that suffered The ground of their errour was that there was but one Person in the Deity which in heaven was called the Father in earth the Sonne in the powers of the creatures the holy Ghost and thence they affirme the same things of the Father they did of the Sonne that he was
to see if they can catch their foot-slippings at any time yea they marke their words to see whether they can find any falshood or hurt in them And therefore Christians should watch themselves and their words the more carefully and strive so much the more to shew themselves plaine men in their words and dealing that they may speak what they think at all times Doct. 3. The third doctrine which falls in this text is that in Christ was found no guile he could never be taken in the sin of flattering lying coozening backbiting or any dissimulation or hypocriticall or deceitfull speeches and therefore the use may be Use 1. First to shew the fearefull estate of such as use lying and deceit and hypocriticall courses in the dealings with men in their trades or other occasions of life There was no guile in Christ and therefore it is probable they are not true Christians because they are not herein made like unto Christ yea deceit and guile is made a signe of a wicked man Psal. 36.1 3. And therfore such as are given to the sins of deceit and hypocriticall dealing are in a miserable case especially such as cover their deceit with smooth words Ier. 9.8 Pro. 26 24. c 2. And such as make a trade of it give their tongues to evill and frame deceit and binde their tongues to lies and teach their tongues to speak evill lies Ier. 9.5 3. And such as will deceive their neighbours their brethren or such as are harmlesse Ier. 9.5 Psal. 35.20 Use 2. Againe this patterne in Christ may comfort the plaine-dealing and plaine-meaning man and plaine-speaking Christian that hath no tricks and methods and subtilty in his words or carriage but is a plain man like Iacob this is made a signe of a godly man Zeph. 3.13 of a happy man Psal. 15.2 of a true Israelite Iohn 1.47 Being reviled Hitherto hath beene shewed that Christ suffered without sin now the Apostle shewes that he suffered without reviling or threatning which praise is increased in this that he reviled not when he was reviled nor threatned at the very time when he suffered extreme injuries Reviling is a sin condemned in the sixt Commandement and is committed by bitter and disgracefull words against any other without desire of doing good and so men revile when they disgrace others by false accusations as when they called Christ a deceiver and said he had a Divell or was a glutton or an enemy to Cesar or a blasphemer or the like Againe it is reviling when the very termes used are base and ignominious if they be used onely out of passion as to call men made after the image of God by the names of beasts or the like Againe when we upbraid others with such deformities or infirmities as God hath laid upon them as to mock a man for his deafenesse or lamenesse or ill sight or the like Lev. 19.14 Besides when men reproach others with such words for any thing they faile in as expresse more disgrace than the fault deserves as for some mistaking to call a man foole Mat. 5. yea it is reviling when the faults of others are charged upon them without a calling or desire of their amendment and so it is reviling to upbraid any with the sins they have repeâted of And thus what reviling is Doct. 1. Reviling is a hatefull sin that appeares from hence that it is accounted a great suffering to suffer reviling And our Saviour accounts it murther in his exposition upon the sixt Commandement Mat. 5. and therefore bitter words are compared to arrowes and swords which are ãâã of murther and reviling godly men is termed blasphemy in sun ãâ¦ã the Originall it growes out of a bitter root and is the very ãâ¦ã naughty disposition or maliciousnesse Heb. 12.14 15. ãâ¦ã altogether contrary to the Spirit of God which is a Spirit of mockenesse And if a godly man suddenly fall into bitter words it makes the holy Ghost stirre within him Ephes. 4.30 and evill words corrupt ãâ¦ã Thou losest so much of thy honesty as thou usest of reviling Use. The use is therefore first to perswade all that are godly to avoid this sin and at home and abroad to revile no man upon any occasion Tit. 3.2 and the rather because they are heires of blessing 1 Pet. â 9 and have the example not onely of the godly in Scripture but of Christ himselfe as it is here urged Secondly it serves to reprove and shame all such as are guilty of ãâã full a sin especially 1. Such as have a mouth full of cursing and bitternesse such as are many Masters and Mistresses or Dames that cannot speake to their servants but it is with reviling termes their usuall speech to them is to find ãâã with reproach and so in any sort of men that are thus bitter ãâã Rom. 3.14 Iam. 3.9 it is the signe of an ââregenerate heart 2. Such as are given to it to complaine of their neighbours in all places evill-minded men that know little other discourse but by way of finding fault or reproaching this or that man and they cease ãâ¦ã have filled towne and countrey with reproaches and slanders Iam. 5.9 3. Such as revile innocent men and speake evill of the just and godly whom they ought to praise and honour 4. Such as revile men for this very reason because they are good It is monstrous ill to revile a good man but aâominable vile to revile goodnesse and religion it selfe to scoffe and reproach preaching and hearing of sermons and praying c. Woe is to them that thus call good evill and the worst is when they set up instead of those things the praises of drunkennesse good fellowship and lascivious meetings and ãâã disorders and so call bitter sweet and evill good 5. Such as raile at such as are in authority and speake evill of dignities Iudeâ 2 Pet. 2.10 6. Such as revile their very parents and speake evill of such as God and nature have so neerely bound them to And so is it monstrous vile for ãâã to traduce their husbands and by backbiting to destroy their ãâã as it is monstrous for the people ãâã revile their ãâã that are godly and painefull men 7. Such as revile Christ as the Jewes did of which afterwards and such are they that revile God as ãâã and ãâ¦ã kinde as well as Pagans and ãâã that speake reproachfully of this doctrine Thus of the sin of reviling Doct. 2. Christ himselfe was reviled He that was âo ãâã and innocent He that did so much good in every place He that had power to be revenged on such as did revile him This is the more ãâã if we also consider by whom he was reviled even by such as had their birth breath and being and all from him yea he was reviled of all sorts of men Jewes ãâã Rulers the people learned men and unlearned And this was the more to be wondred at too if we consider
the case of prayer he is called a God that delighteth to heare prayer in the case of infirmities a God that takes away iniquity and passeth by transgression and in cases of great difficulty he is conceived of as Almighty and so forth Doct. 4. It is evident from hence that God is a Judge and this point is both terrible to the wicked and comfortable to the godly It is terrible to the wicked many waies First because he is Judge of all the world all must bee judged by him Gen. 18.25 Heb. 12.23 1 Sam. 2.10 He is not a Judge of some one circuit as Judges amongst men are Secondly because hee is a Judge that needs no evidence be brought in for hee knowes all causes and is witnesse himself Ier. 29.23 and so Judges among men are not Thirdly because he judgeth for all offences he tries the hearts and the reines as well as the words and works of men Psal. 7.9 11. Earthly Judges try malefactors but in one or some few cases Fourthly because hee hath Armies of executioners hee can call to the heavens or speake to the earth and have hostes of servants to doe his will and execute his judgements Dan. 7.9 10. Psal. 50.4 22. so as none can deliver out of his hands Fiftly because hee is Judge himselfe Psal. 50.6 and 75.8 He doth not doe justice by Deputies but will heare all cases himselfe Sixtly because his judgement is the last and highest judgement and therefore there lieth no appeale from it Seventhly because he can bring men to judgement without any warning hee standeth before the doore and often seizeth upon the offender without serving any writ or giving him any summons Iames 5.9 And therefore wicked men doe very foolishly that ruffle here in the world and lift up their hornes so high and speake with such a stiffe neck and walke on in their sinnes and injuries so securely Psal. 75.5 6 7 8. Againe if God be Judge it is comfortable to penitent sinners First because repentance will alter the judgement if it be after the fact and before the sentence even in such offences as deserve everlasting death as appeareth in the case of David and the Ninivites is notified to the world Act. 17.31 whereas earthly Judges must proceed in their judgement whether the parties be penitent or no. Again it is the more comfortable that God is Judge because all parties wronged or grieved may have accesse to God and put up their supplications at any time he is ready to be found and willing to hear which is seldome true of earthly Judges Thirdly because godly men know their sentence already God hath acquitted them by his Word and by his Sonne and by his Spirit and therefore they need not feare his last judgement Doct. 5. God will judge righteously Gods judgement is a most righteous judgement Psal. 9. 8. Rom. 2.5 2 Tim. 4.8 Hee is the righteous Judge by an excellency because there is no Judge but misseth it some way only Gods judgement is alwaies righteous and it must needs be so for many reasons First because he judgeth the high as well as the low Iob 21.22 Secondly because his judgement extendeth to every offender in the world Iude 15. Earthly Judges may punish some malefactors but they leave thousands of men that are as great as they I meane as great offenders as they as for other reasons it is because they cannot apprehend them Thirdly because he judgeth for the breach of most righteous Lawes Fourthly because he will take no gifts Iob 36.18 19. Fiftly because he hateth heartily what he condemnes severely so the day of judgement is called A day of wrath Rom. 2.5 whereas man may censure other men for such faults as they themselves commit or at least are not moved to the sentence simply out of the disliking of the fault Sixtly because he is not deceived with shewes and outward appearances but his judgement is according to truth Rom. 2.2 Seventhly because it is generall according to mens works 2 Cor. 5.10 Eighthly because in the day of his judgement hee will specially honour the righteous Rom. 2.7 c. Ninthly because when a man can have no justice from men hee shall be sure to have justice from God and this is especially here intended Tenthly because he doth not judge rashly but as we see after wonderfull patience and the many daies men have had of sinning he appoints his day of judging Uses The Uses may be divers for First it shewes the wofull case of wicked men that forget God and in the hardnesse of their hearts runne on in sinne and so heap up wrath against the day of wrath Rom. 2.4 5. Secondly it should teach all men that have any care of themselves to deny all ungodlinesse and worldly lusts and to live godly and righteously and soberly in this present world Tit. 2.12 13. Thirdly it should be a singular comfort to all such as suffer wrongs and injuries in this world whether in their names or bodies or states or any way let them but be patient God will doe them justice as these places shew 2 Thes. 1.5 Psal. 4.5 Iam. 5.6 7 8. Iude 15. Doct. 6. It is the duty of Gods servants in all distresses to commit themselves and their causes to God and to his righteous providence and judgement This the example of Christ here shews us there is reason for it First because God requires we should doe so as these places shew Psal. 37.5 6. Prov. 16.3 1 Pet. 4. ult Secondly because it is not in man to direct his owne way Ier. 10.23 Thirdly because God never disappointed the trust of them that committed themselves to him Nabum 1.7 Pro. 16.3 The Use should be to teach us as we would shew our selves to beare the image of Christ and to be true Christians to practise this duty in all cases of wrong danger affliction or temptation But then withall when we have committed our cause to God we must remember these rules First never to use ill meanes to get out of distresse Esay 28.16 Secondly not to limit God but to let him doe whatsoever pleaseth him Thirdly not to be impatient or troubled but quiet our selves in God and waite and trust in him and if we finde any difficulties wee must then roule our way upon the Lord as the Psalmist saith Psal. 37.5 6 7. Fourthly we must acknowledge him in all our waies and give him glory when he doth us justice Pro. 3.6 Verse 24. Who his owne selfe bare our sinnes in his body on the tree that we being delivered from sinne should live in righteousnesse by whose stripes you were healed HItherto of the manner of the suffering of Christ. Now follows in the fift place the matter he suffered viz. He bare our sinnes amplified by shewing how and that three waies first his own selfe secondly in his body thirdly on the tree He bare our sinnes Christ may be said to beare our
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 âo long as to thiâke 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 sâith it is Gods servant David Ezek. 34.23 and in HeiÌ ãâã ãâã ãâã ãâã ãâã the Lord Jesus raised from the dead is said to be the great Shepheard ãâã the sheep who is therefore called David because he came oâe of the ãâ¦ã 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 âhewes 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 compassioâââely 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 haâe such great flocks yet he knowes all his sheep particularly and calls them ãâã âheir names Iohnâ0 â0 3 and so he knowes all their wants and diseases too ãâã all the waies to help and cure them In power because he hath a mighty ââme 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 ââve 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
not experience shew that such wives as are so monstrous as to professe they will not be subject or doe in practice crosse their husbands or rule them doe we not see I say that such creatures are hatefull to God and men doe not all sorts of people detest them in their discourse The wife is the image and glory of the man 1 Cor. 11. is it not an ill favoured sight to see a scurvie picture that resembles the substance after a vile fashion As man by obedience is Gods image so is the woman by obedience mans image 8. Wives must bee obedient to their husbands that the Gospel be not evill spoken of especially the younger wives Tit. 2.5 To conclude this point it is to be noted that he faith Ye wives be subject that is ye Christian wives that professe religion as if he would say religion should make you not only better women but better wives The husband should feele the benefit of the wives religion even in her carriage towards him the should make it appeare that the more shee heard sermons or read the Scripture or praied to God the better she would become to her husband Thirdly it may bee asked why the Apostle chargeth wives onely with subjection seeing many other things are required of them The answer may be first because this of all other things is most essentially requisite as that which characteristically differenceth the duty of the wife she must love her husband but that is so reqâiâed of her as it is required of the husband also and the like may bee said of other things But subjection is a thing God so stands upon as if they had other praises as that they were wise provident chast rich faire yea religious yet if he may not prevaile with them in this point he is not pleased with the rest Secondly because this duty foundly performed doth imply the rest and in the practice of it causeth the practice of other duties Thirdly in that the Apostle doth reduce all their duties into one word he doth it thereby to cut off all excuse for if they cannot remember one word they can remember nothing and if they will not obey in one commandement it shewes that they are governed by a very spirit of profanenesse as being persons that resolve to live as they list Fourthly it would be considered in what things they must be subject and so wives must be subject to the husbands commandements to do in all things what he appoints or desires to be done They must shew a minde desirous to please their husbands in obeying the directions he gives in matters of the family or any other things may concerne his profit or contentment As the Church is ruled by the word of Christ so must the wife be ruled by the word of her husband His will must be her law to live by So likewise she must be subject to his reproofes to amend what he dislikes and to avoid what is displeasing to him so likewise she must be subject to his restraints and to the order he gives about her labour diet apparell companâe or the like striving in all things to please her husband 1 Cor. 7.34 Ephes. 5.23 and this subjection extends also to that due benevolence the Apostle requires 1 Cor. 7. 3 4 5. Fifthly we must consider in what maner wives must be subject and so divers things are required of them for their subjection must have in it care honour and sincerity First they must be subject with care and study to doe and dispose of all things so as the husband may not be displeased or disquieted A wise woman is said to build her house Pro. 14.2 which notes that the studies in every businesse how to set every thing in order as the Carpenter doth study how to set every part of the frame in joint Oh that this word Studie could be carved upon the hearts of women that they might never forget it what a world of unquietnesse and inconveniences might be prevented if care and studie did enter into their hearts Secondly they must be subject with honour to their husbands now wives honour their husbands and shew it divers wayes as by giving them reverent titles as Sarah called her husband Lord and by modest and shamefac't behaviour in her husbands presence her husband should be the covering of her eyes and by striving to imitate what is excellent in her husband so she should be his image and his glory as man is the image and glory of Christ and by avoiding all company that is suspected or disliked by the husband and by concealing and hiding his infirmities as much as she can Thirdly the sincerity of her subjection must appeare many wayes as first by being subject to him not in some things but in all things as the Church is subject to Christ. Secondly by being subject at all times and in all places at home as well as abroad and alwayes as well as for the first quarter of the yeare Thirdly by practising this subjection not in outward shew only but in her very spirit Mal. 2.15 and that not for feare or shame but for conscience sake and willingly out of the love and honour she beares to her husband performing this subjection to her husband as it were to the Lord himselfe Eph. 5.12 Finally she must make conscience to obey and be subject though the husband did not find fault or much require it even because God doth require it Sixtly it would be considered negatively in what cases or respects the wise is not subject to the will of the husband and so her subjection is qualified and limited or lightned divers wayes First in the quality of her subjection she is not to be subject with a servile subjection as a servant or vassall is subject to his Lord but in a sweet and familiar kind of subjection as the body is subject to the head and as one that is partner with him in many priviledges both temporall and eternall they remaine still companions and yoake-fellowes Secondly in the matter of subjection she is not subject to his will in matters of her soule and religion when his will is coâtrary to Gods will Wives must be subject but it must be in the Lord Col. 3 15. The unbeleeving husband must not compell the beleeving wife to change her religion or to neglect the meanes of her salvation And againe she is not so subject but she may admonish and advise her husband with certaine cautions as if she be sure the thing she speakes against be sinfull and hurtfull and withall that she speake without passion or contempt with reverence and without frowardnesse or imperiousnesse Thus Abraham is bidden to heare his wife Gen 21. 12. Againe her subjection doth not bind her to consent to or conceale his whoredomes wherein he breakes the Covenant betwixt them and defiles the marriage bed nor is she bound to obey him in any thing she knowes to be a
meant carnall Christians that had turned from Gentilisme and received the profession of Christian religion but yet followed their carnall courses we may then note that the bare change from a false religion to the profession of the true is not sufficient to salvation A man that hath professed a false religion had need of two conversions the one is from his false religion to the true and the other from profanenesse to sincerity in that religion The corne must be fetched from the field into the barne but that is not enough for so is the chaffe but it must then be taken from the barne into the garner To leave Popery and turne Protestant is not in it selfe sufficient unlesse a man turne from the profanenesse that is in the multitude in true Churches to embrace the sincere profession of the Gospel And there is reason for it for in changing from a false religion to a true a man doth but change his profession or his mind at best but he that will be changed effectually must change his heart and whole conversation and become a new creature So that then these words describe a carnall man viz. that he is such a one as doth not obey the word of God By the Word he meanes here the doctrine published by the Prophets and Apostles and now contained in the Scriptures Many Doctrines may be hence observed 1 The Scripture is Gods Word because God thereby doth expresse the sense of his mind as men doe by their words The Scripture is not the word which God the Father begate but is the word which God the Father uttered and is the word which God uttered to us bodily creatures God though he be a Spirit yet doth speake both to spirits and bodies to spirits by a way unknowne to us to bodies he hath spoken many wayes as by signes dreames visions and the like so by printing the sense of his mind in the minds of creatures that could speake and by them uttered in word or writing what he would have knowne Thus he spake by the Patriarks Prophets Christ and the Apostles They that deny that God hath any words either deny that God is as Psal. 14.11 or else that conceive him to be like stockes or stones or beasts as Rom. 1.23 or else thinke he can speake but will not because hee takes no care of humane things as Iob 22.23 These are Atheists 2. The Scripture is called the Word by an excellency because it is the only word we should delight in God since the fall did never speake unto man more exactly than by the Scriptures and we were better heare God talke to us out of the Scriptures than âeare any man on earth yea or Angell in heaven yea it imports that we should be so devoted to the study of the Scriptures as if we desired to heare no other sound in our eares but that as if all the use of our eares were to heare this Word Let him that hath eares to heare heare 3. This Word of God now in the time of the New Testament belongs to all men in the right application of the true meaning of it Once it was the portionof Iacob and God did not deale so with other Nations to give them his Word but now that the partition wall is broken downe the Gospel is sent to every creature That is here imported in that unbeleeving husbands are blamed for not obeying the Word which should teach all sorts of men to search the Scriptures and âo heare the Word devoutly and withall know that the comforts terrours and precepts coââained in it will take hold upon all sorts of men respectively 4. The Word of God ought to rule all sorts of men That is implied here in that fault is found with these unbeleevers that they obeyed it not It was given of God to that end to instruct reprove and direct men in all their waies 2 Tim. 3.16 17. It is the Canon or rule of mens actions Gal. 6. 16. It is the light and lanthorne God hath given to men it hath divine authority If we will shew any respect to God we must be ruled by the Scripture which is his Word 5. Unregenerate men have no mind to obey the Word and the reason is because they are guided by other rules which aâe false as their owne reason the customes of the world the suggestions of the divell and the like and because too the Word is contrary to their carnall desires and therefore they yeeld themselves to be guided by such rules as are most pleasing to their corrupt natures and besides too the light of the Word is too glorious for his eyes he cannot see into the mysteries contained in it because they are spiritually to be discerned and the naturall man therefore cannot perceive the things of God 6. It is a dangerous thing not to obey the Word of God they are accounted for lost and forlorne men here that doe not obey the Word Men be deceived if they thinke it is a course may be safe for to disobey Gods Word for Gods Word will take hold of them and destroy them and it will judge them at the last day Zech. 1.4 5. 2 Thes. 1.8 They are but lost men cast-awaies that care not for Gods Word 7. Nothing is to be reckoned a sin which is not disobedience to the Word That which is not contrary to some Scripture is no transgression and therefore men should take heed of burthening themselves with the vaine feare of sinning when they breake no commandement of God but only unwarranted traditions either on the left hand or the right 8. The constant omission of religious duties and good workes proves a man to be a carnall person as well as the committing of manifest injuries or grosse offences Here the Periphrasis of a carnall person is That he did not doe what the Word required 9. Men that obey not the Word may be won which should be a great comfort to penitent sinners It is true that disobedience clothed with some circumstances or adjuncts is very dangerous as when men have the means and love darknesse rather than light Iohn 3.20 and when men are smitten with remorse and have blessing and cursing set before them and see their sins and feele the axe of Gods Word and yet will on in transgression Deut. 11. 28. Mat. 3 10. or when men are called at the third or sixth or ninth houre and will put off and delay upon pretence of repenting at the eleventh houre Ma. 20. or when men are powerfully convinced and will raile and blaspheme and contradict the Word Acts 13.45 46. 18.6 and when God pursues men with his judgements and they refuse to returne Ier. 5.2 3 or lastly when men despight the spirit of God and sin of malice against the truth Heb. 10. 26 27 28 29 30. 10. The chiefe doctrine is That sound obedience to the Word of God is the Character of a true Christian a marke to distinguish the true
or contempt of others or hath the appearance of such evill in the judgement of others Esay 3. 1 Thes. 5. 8. When it becommeth not good workes or hindereth them 1 Tim. 2.9 as when men restraine mercie to the poore or oppresse their Tenants or defraud other men onely to mainetaine themselves or theirs in outward pompe and gallantnesse of apparell This is the horrible sin of the Gentry in many places of this kingdome 9. When it is condemned and reproved by godly Ministers that are both wise and learned for their testimony ought to be received 2 Thess. 1.10 and it is a vile sinne to vexe them and grieve them by our obstinacie yea though they were not able to make so full demonstration yet when they reprove such things out of a spirituall jealousie and feare they corrupt their hearers they ought to be heard Heb. 13.18 1 Cor. 11.2.3 10. When the time that might be profitably spent is consumed by the tedious curiositie of dressing Ephes. 5.16 as it is with those that have not time for Godâ worship in private or cannot come time enough to the Church or neglect their calling by being so long in dressing 11. When it dishonours the body of a man Col. 2. ult as when it is slovenly or sluttish or is taken up of meere singularitie and affectation of the praise of mortification and tends to restraine Christian libertie in others For no pretence may uncomely apparell be used for 1 Tim. 2.9 it is required that the apparell of women be comely for so the originall word signifies But especially uncomely apparell is then most vile when it is worne with a purpose to deceive as the Prophet complained of such as weare a roâgh garment to deceive 12. The puritie of a Christian life should avoide all dressings or fashions which had their originall from infamous persons such as are the fashions of Whores or debauched creatures and such a beginning it is said commonly Yellow starch had What fellowship betweene light and darknesse righteousnesse and unrighteousnesse Christ and Belial If we would have God to love us we must separate and come out from amongst them and touch no uncleane thing 13. When such apparell is worne as is contrary to the wholesome lawes of men for we are bound to submit our selves to every ordinance of man for Gods sake 1 Pet. 2.13 14. Lastly when the partie that useth such apparell or dressing is condemned in himselfe and hath his owne conscience accusing or disliking it or is noâ fully assured that he doth not sin Whatsoever is not of Faith in those things is sin Rom. 14. Verse 4. But let it be the hidden man of the heart c. HItherto of that adorning they should not be curious or costly in Now in this verse he shewes in the affirmative what apparell or dressing they sâould be carefull of and that is the adorning of their soules and the apparelling of the inward man In the words three things may be noted 1. What must be apparelled viz. the hidden man of the heart 2. With what it must be adorned which he shewes both in generall and in particular in generall it must be with incorruptible things in particular it must be with a meeke and quiet spirit 3. The reason viz. because such apparell is very rich in Gods account The firââ thing then is what must be apparelled viz. the man of the heart The man of the heart This is a kind of speaking not used in any place of Scriptuâe but this onely this Apostle onely useth this kinde of expressing himselfe Now concerning the man of the heart I would consider of sixe things 1. What he is 2. Whence he is or his originall 3. In what he excels the outward man 4. What condition he is in by nature 5. Hâw he may be mended or made better 6. How we may know when the man of the heart is right âor the first by the man of the heart hee meanes the same the Apostle Paulâoth âoth by the inward man 2 Cor. 4.16 and the inward man is the soule or heârt of man Thus âe speakes of a Jew that is outward and a Jew that is inâarâ Rom. 2.28 29. Now the heart is and may well be called the man for divers reasons 1. In respect of definition For the definition of a man agrees to the heart of man though there were no body for God was the God of Abraham and Abraham was and was a living man many hundred yeeres after his body was in the grave Mat. 22. And hence it is that unto the soule or heart of man in Scriptures is attributed all things that the outward man can doe as life Psal. 22.27 language Eccles. 9.1 Psal. 14.1 36.1 praying to God Psal. 37.4 receiving messages from God as when the Prophet is bidden to speake to the heart of Jerusalem Esay 40. serving of God c. 2. In respect of dominion The heart is the man because it disposeth the way of man Pro. 16.9 and ruleth the outward man for out of the aboundance of the heart the mouth speaketh And therefore Solomon saith that from the heart comes life Pro. 4.23 3. In respect of acceptation The heart is that which God especially respects in man it is the heart he lookes upon 1 Sam. 17.7 He tries the heart and as Solomon saith He weighes the hearts of the children of men Pro. 21.2 and he will be served with our hearts Iosh. 24.14 and in all holy duties it is with us in Gods account according as he seeth the heart 1 Kings 8.39 so he requires the heart in repenting 1 Sam. 7.3 in praying 2 Tim. 2.22 Hos. 7.14 in hearing the Word Luke 8. and so in every good duty Thus of the first point For the second The man of the heart hath his originall from God himselfe He is the Father of Spirits Heb. 12.8 and it was his especiall glory to forme and fashion the heart in man as divers Scriptures shew Zech. 12.1 Psal. 33.15 and is therefore called the God of the heart Psal. 37. For the third The man of the heart excells the outward man exceedingly and that both in substance and in priviledges As for substance in the outward man we agree with beasts but in the inward man we agree with Angels in as much as the man of the heart consists of a spirituall and immateriall essence as well as the Angels And as in substance so in properties there is great difference for first the man of the heart is hidden it can be and doe all his worke and yet be invisible God himselfe hath variety of conversation with the man of the heart that no creature else knowes Secondly he is free and subject only to the God of his heart properly No man can come at or governe or command the heart of man Thirdly he is properly the seat of Gods image Wee are not properly like God in our bodies because God hath no body but in
his zeale upon us Mat. 11.28 and so in a wise it is a property of a meeke and quiet spirit to be easie to bee directed and advised and governed Ob. But is it not lawfull to be angry Sol. Yes it is at some times for some persons upon some causes and in some maner Anger is a tender vertue and such a one as by reason of our unskilfulnesse may be easily corrupted and made dangerous Ob. But we must reprove or correct Sol. You may doe so but that you must reprove with passion or unquietly I reade not but rather you must reprove with the spirit of meeknesse And besides many rules are requisite to the right use of reproose and correction Ob. But can all this be attained Sol. It may or else it would not be required in the new Covenant so often and so vehemently urged and the Church of God is not without instance of such as have attained it and though in many things we may sin all yet this vertue may be had though not in the perfection of it Object But I have desired and endeavoured to attaine to it and cannot Sol. First use the meanes to attaine it yet still it may be had at length though not presently Secondly it may be doubted of many that pretend this that they have not such desire nor use not such endevour in sincerity they are not watchfull and carefull to looke to the opportunities of this vertue or the occasions of the contrary vices Ob. But may not one have comfort of this vertue if he be at any time angrie Sol. Moses the meekest man on earth was once angry and Christ himselfe we reade was angry but where this vertue of anger is not habitually it reignes not and where it is it is bridled and ordered Or else I may answer that the act of meeknesse may be interrupted and yet the habit preserved Ob. But we are so provoked and have such wrongs as are very great and absurd c. Sol. Else it were no great praise to be quiet a Mastive a Beare a Lion it may be can be quiet sometimes if they be not stirred or provoked There is nothing from without us can make us vicious without the working of a vile nature in our soules The Use should be first for instruction I may say of meekenesse and quietnesse as Christ said of humility If you heare these things blessed are you if you doe them Iohn 13. Now there are many reasons should move us to be very carefull to expresse a meek and quiet spirit in our behaviour at home and abroad as first Gods Commandement He requireth this at our hands earnestly as appeareth by the places before quoted and other Scriptures Pro. 4.24 ââcondly we have an excellent example for it in Christ and hee chargeth us of all the things which be imitable in him to learne meekenesse and lowlinesse of him Mat. 11.29 Thirdly it will be a signe of our election and true sanctification and that God loves us Col. 3.12 Psal. 147. â and that we have attained the wisedome that is from above Iames 3.17 Fourthly it is a great ornament to a man as this Text imports and that both in the sight of God and man A meeke behaviour is very lovely and comely Pro. 19.11 5. Hereby we shall bring much rest to our soules Mat. 11.29 Our hearts and consciences will be at great peace whereas there are many occasions of trouble to our consciences which flow from passion and an unquiet and contântious course of life 6. Meekenesse is incorruptible it will last for ever both in the habit of it and in the comfort and fruit of it and besides it will keepe the spirit from such putrefaction and corruption as passion and unquietnesse useth to breed in the spirits of other men 7. Meekenesse makes the heart very capable of grace and of the Word of God The heart is fit to have the Word graffed upon it when it is meeke and quiet Iames 1.21 and the Lord teacheth the humble his way Psal. 25. Pro. 3.32 and he will give more grace to the humble Iames 4.7 8. God will be the protection of the meeke he will relieve them and make them glorious by deliverance Psal. 76.8,9 147.5 6. 149.4 Zeph. 2.3 Yea a meek spirit is a great advantage to a mans outward estate for the meeke shall inherit the earth God loves no Tenants better than such nor grants longer leases to any than to them Mat. 5.6 Secondly this discourse of a meeke and quiet spirit should greatly humble such Christians as are froward and passionate and unquiet and in particular such wives as are guilty of these or the like faults Now that this Use may be more profitable to these Christians I would add two things first reasons to disswade them from frowardnesse and unquietnesse secondly I would shew them remedies how to help themselves against these faults There be many things observed in Scripture and which they may feele in themselves which should move them to hearty repentance for this unquietnesse and frowardnesse as to consider 1. The causes of frowardnesse and unquietnesse which are in generall their ill nature and in particular pride idlenesse want of love to those with whom we converse ignorance and love of earthly things From these or some of these roots proceeds this vice 2. That the Scripture maketh this fault to be a sign of a wicked and naughty person Pro. 6.12 14. 21.24 especially where one is guilty of it in the power and custome of it and besides reckons it among the faults of which there is little hope of cure Pro. 29.20 3. It causeth many and vile effects for 1. It is a great affliction and vexation to such as converse with them that are guilty of it as these places shew Prov. 17.1 21.9 19. 27.3 15. 2. It is very hurtfull to the party that is guilty for it makes him run into many sins as these places shew Pro 17.19 22.8 29.22 Psal. 37.8 and besides it brings upon him great misery for it makes a breach in his spirit within Pro. 15.4 and brings much mischiefe upon him without Pro. 17.20 and further it makes him abominable in the sight of God Pro. 3.32 8.13 11.20 and shames him almost incurably amongst men Pro. 12.8 25.9 10. and further no body that is wise will make any friendship with them but every body will avoide them as much as they can Pro. 22.24 Wives thaâ be so froward and peevish and hard to please and unquiet should much think of these things And yet besides it interrupts prayer 1 Pet. 3.7 and is a great hinderance to the power of the Word Iames 1.19 20 21. Lastly if it bee not repented of it will bring damnation of body and soule Mat. 5.22 3. It grieves the spirit of God Eph. 4.30 Now Christian men or women that desire to mend this fault of frowardnesse and unquietnesse may attaine
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
brought to light none can reach to it but such as God endues with speciall wisedome for Solomon long since had observed that life is above to the wise only Pro. 15.24 The things I would consider of about this life are these 1. The degrees of it 2. The originall of it 3. A ghesse at the nature of it 4. The things that nourish it 5. The differences betweene this life on earth and as it is in heaven 6. The meanes to attaine it or what we must doe if wee would enter into life 7. The signes to know whether it be in us 8. The properties of it 9. Lastly the Uses of it 1. For first we must understand that this life hath three degrees into which we enter in at three gates as it were The first degree of eternall life begins at the first spirituall acquaintance with God in this life when his favour is made knowne to us in Jesus Christ by the Gospel so as we are truely justified and sanctified being reconciled unto God having all our sins forgiven us and our natures made new and into this degree we enter by the gate of regeneration Thus our Saviour saith This is eternall life to know God and whom he hath sent Iesus Christ Iohn 17.3 Thus he that heareth Christs words and beleeveth is passed from death to life Iohn 5.24 The second degree begins at our death and continueth the life that the soule separated from the body enjoyes till the resurrection at the last day And concerning the estate of the soule in this degree of life we have no absolute revelation but yet are taught in Scripture that it returnes to God that gave it to the body at first Eccles. 12.7 and that it is with Christ Phil. 1.23 that it is in the hands of God and in Paradise Luke 23.43 and lives in unspeakable joy Luke 16.25 and is freed from all miseries of this life and enjoyes the honour of all good workes Rev. 14.13 the bodie resting in the grave from all paine and labour as in a bed of rest till the resurrection Esay 57.2 And into this degree of life eternall we enter in by the gate of death The third degree of life eternall begins at the resurrection of our bodies at the last day and is enjoyed by body and soule for ever comprehending all possible consummation of felicity and glory in the heavens And into this we enter by the gate of resurrection which is a kind of new begetting of us and therefore is called the resurrection of life Iohn 11.25 and so the blessed in heaven are called the children of the resurrection and by that way the children of God Luke 20.36 In the first degree life is imperfect in the second it is perfect in the third it is consummate And the Use of this first point should be to warne men to looke to it that they enter into the first degree of eternall life while they are in this world or else they shall never get to heaven when they die and therefore should strive for saving knowledge and to become new creatures or else it is in vain to hope for heaven 2. For the second which is the originall of life it is greatly for the praise of it that it flowes from that life which is in God himselfe which is an unspeakable glory to the creatures that enjoy it With thee is the fountaine of life saith David Psal. 36.9 So he calls him the God of his life Psal. 42.8 Naturall life is but a sparkle that flowes from the life of our Parents but spirituall and eternall life is kindled from that infinite light and life of God but yet not as Christ received we this life for he had it by naturall generation we have it by a way unspeakable from God but yet by Jesus Christ. In him was life as the life was the light of men Iohn 14. He that hath the Son hath life Iohn 5.12 and he it is that is eternall life viz. to us ver 20. As there is no light in the visible world but from the Sun in the firmament so there is no life in the spirituall world but from God in heaven which hath caused it to shine in our hearts by the Son of righteousnesse Christ Jesus Thus our life is called the life of God Ephes. 4.18 and Christ is said to live in us Gal. 2.20 Which should teach us greatly to admire and adore the excellency of Gods goodnesse and make us to rest our selves for ever under the shadow of his wings Psal. 36.7 8 9. But that this point may be more cleerely understood we must consider of the originall of this life from God three waies First in respect of ordination and so it flowes from Gods decree he hath ordained us unto life Acts 13.48 and our names are written in the booke of life Phil. 4.3 Secondly in respect of merit it was bought of God by the death of the flesh of Christ. I give my flesh for the life of the world Iohn 6.51 This life will not be had without his death that we might live in eternall life he must die a temporall death And shall not this greatly inflame our hearts to love the Lord Jesus that gave himselfe for us that we should not perish but have everlasting life Thirdly in respect of operation or inchoation and so the fountaine of life is either without us or within us without us is the Word of Christ that is the immortall seed by which we are begotten unto life 1 Pet. 1.24 and so is called the Word of life Phil. 2.15 And the Word is so as it is the Word of Christ that is Gospel My words saith he are spirit and life Iohn 6.63 And that Word considered as it is preached to the dead soules of men the dead shall heare the voice of Christ and live Shall heare it note that Iohn 5.25 which should make us greatly to esteeme the preaching of the Gospel Within us the fountaine of life is the Spirit of Christ which is called the Spirit of life which is in Christ Jesus Rom. 8.2 Now the Spirit of Christ that we may live doth two things viz. it quickens the seed of the Word and unites us unto Christ as members of the mysticall body and then looke how the soule of man doth give life to every member of the body so doth the Spirit of Christ to every soule as a severall member of the mysticall body 3. For the third Wee shall not exactly know what the nature of eternall life is still it be perfected in us or consummate yet by divers words God hath let fal in Scripture we may ghesse at the nature of this life and in generall I thinke it is a kind of celestiall light falling into the soule that doth to it that which naturall life doth to the body This Saint Iohn shewing how Christ was the life of men saith he was the light of men Iohn 1.4 And David having said
have no mind to pray The Use may be to reprove two sorts of men in speciall besides those mentioned before 1. Such as pray not at all Is it such an evill to omit prayer for a time what is it then not to pray at all 2. Divers weake Christians are to be warned about fainting or discouragement in praying they interrupt themselves with their owne feares and objections As for instance Ob. I finde so much hardnesse of heart and insensiblenesse and therefore I dare not pray Sol. David himselfe in the beginning of many of his Psalmes expesseth a kind of want of feeling and yet before he hath done he is full of life Besides hardnesse of heart felt and mourned for is no hinderance to the successe of prayer And further for this reason thou hast more need to pray for prayer is like a fire to melt the leaden heart of man Ob. I want words I know not what to say when I come to pray Sol. Pray for that very thing that God that commands thee to take unto thee words Hos. 14.2 would himselfe give them to thee Secondly the Spirit helpes our infirmities when wee know not what to pray as we ought Rom. 8.16 Thirdly wee serve such a God as will heare us if like little children wee can but name the name of our heavenly Father Rom. 8.15 2 Tim. â 19 Ob. But I am affraid God will not regard what I say to him Ans. Consider first the nature of God he loves to heare praier Psal. 95.1 then thinke of the commandement of God who in so many Scriptures doth so peremptorily enjoyne us to pray to him and thirdly thinke of the many promises he made unto such as doe call upon his name and then thou hast no reason to doubt of audience if thou bring lawfull petitions and an honest heart Ob. But I have praied and I finde no successe Sol. God sometimes seemes not to heare of purpose to make us the more importunate Luke 18.1 c. Againe God may heare us and not grant what we aske but something that is better for us as he heard Christ Heb. 5. and Paul 2 Cor. 12.8 9. Vers. 8. Finally be yee all of one minde one suffer with another love as brethren be pitifull be courteous HItherto of the generall exhortation to all Christians and the speciall exhortation to suâjects servants wives and husbands Now followes the third part of my division which I made when I entreated of vers 3. of Chapter the first viz. matter of dehortation For I conceive that the Apostle in the rest of this Chapter doth secretly entend to dehort Christians from impatiency under the troubles may befall them in this life Where he proceeds in this order First hee strives to shew them the best course to avoid trouble as much as in them lies from vers 8. to 14. Secondly he shewes them how to avoid impatiency if trouble doe come from verse 14. to the end of the Chapter About the avoiding of troubles he gives both rules and reasons rules vers â 9 reasons verse 9. to 14. The rules shew us how we must carrie ourselves both towards the good verse 8. and towards the bad verse 9. And to strengthen those rules especially the latter of them he gives three strong reasons one taken from the state and condition of the true Christian verse 9. the other taken from a propheticall testimony where he shewes what the Prophet Davids opinion was long since vers 10.11 12. the third taken from the profitable effect or event of such a course vers 13. About avoyding of impatiency if trouble doe come ãâã proceeds in the like order For first hee gives rules vers 14 15 16. then Reasons ver 17. to the end of the chapter In giving rules he shewes ãâã what to thinke on ver 14. and what to doe both towards themselves ver 14. and towaâdâ God ver 15. and towards other men ver 16. In generall if we marke the whole frame and the Apostles order we may observe divers things as 1. That troubles are not to be desired for the Apostle shewes how to avoid them Which is to be noted to confute those weake Christians that long for that which they call persecâtion 2. That a man may be a good Christian and yet not be much opposed outwardly which blames those that dislike their owne estate or censure the estate of others because they are not afflicted or persecuted as other men 3. Yea it is the duty of every Christian to looke carefully to his conversation and to strive by the use of all good meanes to avoid unquietnesse and trouble in the world Rom. 12.19 Amos 5.12 1 Tim. 2.2 3. 4. That some Christians may carry themselves with great discretion humility piety and inoffensivenesse and yet cannot avoid trouble but shall suffer from the world 5. That impatiencie and disquietnesse in the time of trouble is a very dishonourable vice in a Christian and with great care and all possible endevour to be avoided 6. That it is possible for a Christian to attaine to that degree of goodnesse as to be able to expresse great patience and unmoveablenesse though many and great troubles befall them if they will use the medicines prescribed in Gods Word and follow such directions as the Apostle here gives Thus of the generall doctrines In this eighth verse the Apostle gives rules that shew a way how to avoid trouble and they are rules that concerne our conversation with godly Christians and so he shewes that there are five things that are of singular use to preserve a man from unquietnesse and trouble if it may be as 1. To agree in opinion to be all of one mind for many discords and much unquietnesse and sometimes publike troubles arise from singularitie and diversitie in opinions 2. To be compassionate and like affected when other men are in trouble for as this is amiable amongst men so many times it moves the Lord to keep us from trouble because we are tenderly affected towards other men in their troubles 3. To love our brethren for that both shewes us to the world to be the true Disciples of Christ Iohn 13. and besides by the quality of brotherly love a world of discord and trouble is prevented 4. To be pitifull or as it is in the originall to be well bowelled in respect of mercy to have right bowels of mercy in comforting and relieving such as are in distresse for to the mercifull God will shew mercy and if it be good for them even this mercy of living a quiet life 5. To be courteous for a courteous and loving behaviour prevents suspition and quenches much fire of discord that other waies would breake out and wins much affection both in good and bad Be yee all of one minâ Divers things may be here observed The first is generall to the whole verse and that is That in this world in the best estate of the Church there are many defects
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 mân 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
This imports that he shall not be known in the day of Christ oh how wofull will that sentence be when he shall say away from me ye workers of iniquity I know you not Mat. 7.27 Hitherto of the foundation The founder followes who is described by what he is himselfe viz. God and what he is to us viz a Father Of God To be elect and knowne before others is a great benefit but to be chosen of that dreadfull and immortall being and that when nothing was must needs adde to this prerogative If God choose them it matters not who refuse them If God know them it matters not who is ignorant of them If God honor them it matters not who disgrace them He that foânded our election in his owne eternall praescâeââe is âee that founded this earth and spread over it this great heaven Iehovah Eloâim is his name and spirituall incomprehensible immortall infinite almighty is his nature The immense fountaine of all love mercy holinesse justnesse goodnesse wisdome and bounty It is he that before guided the wayes of eternity as he now doth of times What God hath done in time is done that we might know and praise him but what he did before time is without our measure and as it commeth neerer to Gods nature so it goeth farther from our apprehension at least till we be glorified in heaven But this is a sea over which no ship hath failed a Mine in which no spade hath delved an Abyssus into which no buckât hath âunke our sight is too tender to behold this sunne our understanding too finite to comprehend this glorious and infinite being and therefore I passe from what hee is in himselfe to consider what he is to us The Father God is Father to Christ to Angels to Men To Christ he is Father by nature as he is God and by personall union as he is man To Angels hee is father by creation and to faithfull men by adoption As hee is father to Christ I consider of it ver 3. here onely as he is father to the faithfull God hath an everlasting fatherly care and compassion over the faithfull and elect and this may serve for three sorts of uses 1. For consolation to the godly God useth them and ever will use them like a Father both for the affections of a father and for the provisions of a father he both loves them and provides for them as a father for his children Gods affection to the godly is a fatherly affection for it is 1. free and 2. tender and 3. constant 1. A fatherly love is a free love there needs no argument to a father but that this is my childe so it is with God 2. A fatherly love is a tender love it hath much compassion and care in it such is Gods love to the godly Looke how Parents pitty their children so doth God pitty them that feare him Psal. 103.13 yea God is troubled in their troubles and his bowels are turned in him in their discouragements and griefes Esay 63.8 Ier. 31.18 19. 3. A father still loves his childe so doth God and much more then all fathers or any of them For he loves with an everlasting love Esay 49.14 and is called an everlasting father Esay 9.6 Adde unto these that a father will love his childe though no body else doe so can God love us though he love alone Though naturall fathers and kindred forsake us Psal. 27.5.10 and spirituall fathers forget us Esay 63.16 17. yet God will never cease to love us hee will never leave us nor forsake us Onely we must ever remember that Gods love is a pure love For it hath not in it hurtfull indulgence he will not marre his children with too much fondnesse He can hide his face and though he will never take his mercies from them yet if they sinne he will scourge them with the rod of men he will afflict them though it be but for a short time Psal. 89. Esay 67.7 8 9. As is the affection of God so is his provision for the godly a fatherly provision he provides for them like a father yea like a heavenly father in their 1. attendance 2. dyet 3. preservation in trouble and 4. portion 1. For their attendance he provides for them better then the great men of the earth can doe for their children He hath given his Angels to bee ministring spirits to all these heires of salvation and these pitch their tents round aboât them Psal. 34. Heb. 1.14.2 And for dyet they are fed with the food that perisheth not yea such food as he that eateth thereof shall live for ever John 6.27 3. And for preservation in trouble the power of God doth so keepe them that a haire of their heads cannot fall to the ground without the providence of their heavenly father Mat. ââ and âo that ãâã all the haires of their head are numbred and the spirit of God is given them to teach them to comfort them and uphold them 4. And for portion he hath blessed them with all spirituall blessings ìn heavenly things and since the earth was forfeited into Gods hands againe he hath restored the inheritance of the earth to none as is the opinion of many learned but to them Other men hold without any title from God Ephes. 1.3 Esay 45.11 17 18 19. and in the world to come they shall shine as the starres of heaven and as the sun in the firmament Mat. 13.43 Ob. But God hath so many sonnes of this kinde how can hee provide for them all Sol. Our hearts are not troubled for that we beleeve in God and beleeve in Christ also In our fathers house there are many mansions if it had not been so Christ would have told us and he is gone before to make our places ready for us John 14.1 2. Ob. But they have so many adversaries without and within that there is great danger lest they be pulled out of their inheritance Sol. God that hath begotten them and given them to Christ is greater then all no man can plucke them out of his hands John 10.29 Object But they are for the most part a people of many and those continuall wants there is scarce any moment wherein they want not something and therefore must either be uncomfortable in themselves or burthensome to God Sol. Whatsoever they aske the father he will give it them It is no trouble to God to receive Petitions from them continually he delights in it and rather blames them for asking so seldome and so little Iohn 16.23 Ob. God himselfe plagues them with troubles as much or rather more then he doth other men Sol. The fathers of our flesh correct us and shall not the father of spirits do it and the rather if we consider that he shewes his love therein a man will correct his owne son more then another mans and he doth correct us for our profit that
then when we are dejected in the true feeling oâ our owne unworthiness God will give grace to the humble And further wee must get an appetite or affection to the word For the full stomacke loatheth an hony-combe but to the hungry soule every little thing is sweet Proverbs 27.7 and lastly we must take heed that wee marre not our tastes before we come as they doe that have sweetned their mouthes with wickedness and spoyled their rellish with the pleasures of beloved sinnes Iob 20.12 Such as live in the delight of secret corruptions even thây that account stoln waters sweet may be the guests of Hell but Gods guests they are not onely they that overcome eate of the hidden Manna Rev. 2. Secondly when we have found hony let us eate it Prov. 20.13 That is if the Lord be gracious unto us in his word let us with all care receive it into our hearts and with all affection make use of it Lose not thy precious oportunitie Thirdly it should teach us in all our griefes and bitterness to make our recourse to the word to comfort and sweeten our hearts against our feares and sorrowes For at this feast God wipes away all teares from our eyes Esay 35.6 8. Fourthly the sweetnes of the word when we feele it should satisfie us yea satisfie us abundantly Wee should give so much glory to Gods goodnesse as to make it the abundant satisfaction of our hearts Psal. 36.6 Fiftly Yea further we should labour to shew this sweet savour of the word in our conversations by mercy to the distressed by gracious communication by our contentation and by all well-doing that the perfume of Gods grace in us may allure and affect others that the very places where wee come may savour of our goodnesse even after wee are gone Sixtly we should bee alwaies praising of God for the good things of his Sanctuary acknowledging all to come from his free grace without our deserts Psal. 84.4 entertaining his presence with all possible admiration saying with the Psalmist O Lord how excellent is thy goodnesse Psal. 36.9 Seventhly wee should pray God to continue his goodnesse to them that know him and to vouchsafe us the favour to dwell for ever in his house Psalm 36.11 Eighthly and constantly the experience hereof should set us a longing our soules should long for the courts of Gods house and our hearts cry for the daily bread in Sion and we should constantly walke from strength to strength till we appearâ before God in Sion Psalm 84 and the rather because besides the sweetnesse there is a plentifull reward in keeping Gods word Psalm 19.20 Secondly from hence we may be informed in two especiall things 1. Concerning the happinesse of the godly in this life notwithstanding all their afflictions and sorrowes Thou seest their distresses but thou seest not their comforts The stranger doth not meddle with their joyes Oh how great is the goodnesse of God in giving his people to drink out of the rivers of the pleasures in his house when he makes their eies to see the light in his light Psal. 36.8 9. Psal. 65.4 2. Concerning the office of Gods Ministers They are the perfumers of the world the Church is the perfuming-pan and preaching is the fire that heats it and the Scriptures are the sweet-waters Or the Church is the mortar preaching the pestle and the promises of God in Christ are the sweet spices which being beaten yeeld a heavenly and supernaturall smell in the soules of the godly hearers 2 Cor. 2.14 15. But then Ministers must take heed they corrupt not Gods VVord and see to it that their preaching be in sincerity and as of God and in the sight of God in Christ and with demonstration of the truth to mens consciences 2 Cor. 2.17 else any Preacher will not serve the turne And in both these respects Ministers have reason to cry out with the Apostle Oh! who is sufficient for these things If every Sermon must leave so sweet a savour behind it in the hearts of the hearers and in the nostrils of God too who can bee without the speciall assistance of God fit for these things Lastly this may serve for singular reproofe and terror to the wicked and that in divers respects First for such as are mockers and call sweet sowre that is speake evill of the good word of God Secondly for the miserable neglect of that they should account the life of their life Alas whither shall we goe or what is this miserable and wretched life if we want the sweet comforts of the word To dwell without the word is to dwell in the parched places of the wildernesse and this Ministery is the more dangerous in such or to such as are daily invited and have all things ready made and yet will not inwardly obey Gods calling nor profit by the meanes but find excuses to shift off the invitation of God How justly may that curse be inflicted upon them these men shall never taste of my supper Luke 14.17 c. 24. Thus much of the second doctrine Doct. 3. The third doctrine out of these words may be this that such as find a true taste of the sweetness of God in his VVord may conceive hopefully that their soules doe and shall prosper and growe There is no doubt to be made of our growth if once we come to feele the sweetnesse of the VVord For the clearer understanding of this doctrine I must answer two questions Quest. First what this true taste is Secondly whether this taste may not be in wicked men Answ. For the first A true taste of the sweetnesse of the VVord and Gods graciousnesse in it may bee knowne both by the cause and by the effects The cause of this taste is faith for by faith onely doth the soule taste Or that thing that raiseth so sweet a rellish in our hearts is a perswasion in particular of the graciousnesse of God to us even of that graciousnes which the VVord doth discover The effects of this taste are three For first it revives the heart and raiseth it from the dead and frames it to bee a new creature working an unsained change in the heart of man from the world and sinne to the care of Gods glory and salvation of their owne soules and thus it is called A savour of life unto life 2 Cor. 2.15 Secondly it sesleth in the heart an estimation of the VVord and spirituall things and the assurance of Gods favour of all earthly things in the world Phil. 3.9 Psal. 84.10 Thirdly this taste workes a heavenly kind of contentment in the heart so as the godly when they have found this are abundantly satisfied they have enough Psal. 36.10 and 95.4 For the second question concerning wicked men and their rellishing of the sweetnesse of the VVord I say two things First that the most wicked men are without spirituall senses and finde no more taste in God or his VVord than in the VVhite of
an egge they savour not the things of the Spirit Rom. 8. 1 Cor. 2.13 Of this afterwards But yet it may not be denied but that some wicked men may goe so farre as to taste of the good VVord of God and of the powers of the life to come and of heavenly gifts as the Apostle granteth Heb. 6.5 6. Quest. Now there-hence ariseth a great question what should bee the difference betweene this taste in wicked men and the true taste in godly men Answ. For answer hereunto divers differences may be given First in the things tasted there is a difference For wicked men may have common graces yea and miraculous gifts too by imposition of hands and these are a great taste given them of the glory of Gods Kingdome but they never taste of saving graces or if a taste of saving graces were granted yet they taste as it were of the River running by them but not of the Fountain whereas the godly have the very Spring of grace flowing in them Secondly in the time of tasting This taste in wicked men is but for a season it cannot hold long in them and therefore is their faith and joy said to be temporary whereas godly men may keep their taste to their dying daies not only in the gifts of saving graces but in the very sense of the sweetnesse of Christ and the word too c. Thirdly in the manner of tasting For wicked men may taste of the Gospell and Religion by senses or by a dimme kind of contemplation or by a sudden illumination as by a flash of lightning but they cannot taste with their hearts clearly by Faith Or thus wicked men may in the generall taste that is know and believe that the Mystery of Christ is true but they cannot taste or know this Mystery with particular and sound application as theirs Fourthly in the grounds of this taste or delight For a wicked man perswaded by false reasons setled in the common hope or transported with an high conceit of some temporary and common gifts and graces may be much delighted and joyed in the word and the thought of going to heaven for a time but he never rightly applyed the promises of grace in Christ nor doth he ever possesse so much as one infallible signe of a child of God Fiftly in the effects and consequents of tasting for 1. A wicked man may taste but he never digests an evill conscience casts up the food againe or choakes and poisons it whereas in godly men their taste abides in them and they digest the food they receive The vertue of it continues with them 2. A godly man is transformed and made another man by this taste so is not the wicked man it is not a savour of life to the wicked 3. A true taste in the godly workes as is before noted a high estimation and sound contentment so as the godly place the felicity of their lives in this communion with God and his word But that can never a wicked man doe Sixtly and lastly wicked men may seeme to taste and yet doe not Many men professe Religion and delight in the word and in Religion and so religious duties who yet never did attaine to it but constantly found a wearinesse secret loathing and many times a secret and inward ill savour in the word and in the duties of Religion so as the taste is more in their mouthes when they talke with others then in their hearts when they are afore God It will not be amisse particularly to cleare that place in the Hebrewes in all the three instances of tasting First they are said to taste of heavenly gifts so they doe when they have common graces as sometimes some kindes of faith joy hatred of some sinnes love of Ministers or some godly praises for some ends c. Or when they have miraculous gifts confirmed by imposition of hands or otherwise as they had in the primitive times and these gifts are excellent and heavenly because they are mighty by the Spirit of God and came downe from the Father of spirits but saving graces they cannot have Secondly wicked men may taste of the Spirit and good Word of God by feeling some sudden flashes of joy either out of admiration of the meanes of delivering or froÌ some generall conceit of the goodness of Gods praises Iob 23.12 and the happiness of the godly Psal. 119.23 24 50. But they can get no such taste of the word as to desire it as their appointed food constantly Psal. 119.14 72. Or to make it their greatest delight in affliction or to love it above all riches 1 Thes. 1.5 or to receive it with much assurance in the holy Ghost or to redresse their wayes by it Ps. 119. 9 45 59. so as the taste of the word should put out the taste and rellish of sinne For let wicked men be affected as much as they will their taste of sinne will remaine in them I meane the taste of their beloved sinnes nor can he deny himselfe and forsake his credit friends pleasures profits much lesse life it selfe for the Gospels sake Mark 10.29 Thirdly wicked men may taste of the powers of the life to come by joying at the thoughts that they shall goe to heaven and pleasing themselves in the contemplation of it But it is still a false taste for they have no sound evidence for their hope nor doe any marks of a child of God appâare in them nor can they alledge one sentence of Scripture rightly understood for the meanes of it The use of all this may be threefold First for Tryall All men should seriously try their estates in respect of this taste by pondering upon what is before written concerning the nature and differences of it Secondly it should worke exceeding thankfulnesse to God if wee have found this sound and secret taste in the Word we should every one and for ever say In the Lord will I praise his Word Psal. 56. Thirdly Here is matter of terror unto wicked men and that first to such of them that never felt any sweetnesse in the Word How should they be amazed to thinke of it that God doth from Sabbath to Sabbath restraine his blessings from them and as contemning them to passe by them and take no inward notice of them 2. But especially here is unspeakable terror to such as have had that taste in the sixt to the Hebrewes if they should ever fall from it as is there mentioned For if this taste goe out of thine heart take heed of the sinne against the holy Ghost For at the losse of taste begins that eternall ruine of these men If thou be not warned in time thou maist come to such a condition as it will be impossible for thee to bee renâed by repentance Heb. 6. 5 6 7. But least this doctrine should be misapplied as it is sometimes by such as are distressed with Melancholy or vehement affliction of Spirit I will a little more