without testimony of his favour For by his word of promise and by his Spirit bearing witnesse to our spirits hath hee manifested even from heaven his acceptation and in particular when the beleever stands before the Lord with his sacrifice duly offered when the Lord doth suddenly fill his heart with the cloud of his presence or warme his soule with the joyes of the holy Ghost what is this but the signe of his acceptation Quest. VVhat if we be accepted in our service of God what great thing is that to us Answ. VVhen God accepts thine offerings thou maist be assured of three things First Thaâ— all thy sinnes be forgiven thee God hath purged away thine iniquity he hath received an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell unto God he rejoyceth over thee with joy Phil. 4.18 Thirdly It is a pledge unto thee that God will supply all thy necessities out of the riches of his glory in Iesus Christ our Saviour Phil. 4.19 Verse 6. Wherefore also it is contained in the Scripture Behold I put in Sion a chiefe corner-stone elect and precious and he that beleâ—veth therein shall not be ashamed HItherto of the proposition of the exhortation The conformation followes where the Apostle gives reasons why we should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priviledges of Christians unto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7.8 In the testimony of God observe first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concernes either the giving of Christ for the good of the Church or the safety of the Christian that by faith receiveth Christ. The giving of Christ is exprest in these words Behold I lay in Sion a chiefe corner stoâ—e elect precious the safety and happinesse of the Christian that receiveth Christ in these words And bee that beleeves in him shall not be confounded First of the place where this testimony is found viz. In the Scripture By the Scripture is usually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy ghost But here he meanes it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word gives us occasion to consider of the nature of these Books and of their use and of their excellency and of their harmony These Books are called Scripture because they containe in writing the whole will of God necessary to be known of us they are the Treasures of all truth The doctrine which was before delivered by tradition for 2000. yeares was afterwards written downe and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible above all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceeds all others in divers respects First because these vvritings vvere inspired all of the holy ghost 2 Tim. 3.17 2 Pâ—t 1.21 so vvere no other vvritings Secondly those vvritings containe a vvisdome far above all that that can be had by the Princes and men of this vvorld the platform of the wisdome that is in God himselfe 1 Cor. 6.7 Thirdly they vvere penned by more excellent men then any other vvritings the greatest vvisest holiest men Moses David Salomon the Prophets Euangelists Apostles c. Fourthly they have such properties as no other vvritings have they are more perfect pure deep and immutable then any mans vvritings These containe all things necessary unto faith and a good life 2 Tim. 3.17 18. These vvritings onely are pure vvithout fault or error or any corruption in them and for depth â—nd majestie never any vvritings came neare them and for unchangeabâ—nes Heaven and earth must passe away but a jot of Gods word shall not passe away Matth. 5.24 1 Pet. 1.23 Fiftly if we consider the effects that must be acknowledged to the praise of the Scriptures vvhich can be true of no writings besides no writings can describe God so fully to us no writings do so bring glory to God no Scripture but this can convert a soule to God Heb. 4.12 13. Other writings may shew us some faults to be avoided but give no power to subdue them Psâ—l 19.8 These writings onely can minister solid comfort to us in adversity and these onely can make us wise to salvation and perfect to every good word and work The consideration whereof should work in us a singular love to this booke above all other books in the world yea above all the treasures in the world we should account them with David more sweet then hony and more precious then gold Psal. 19.11 Psal. 119.14 15 27. Thirdly the third thing may be noted from hence is the harmony of all these books they all agree as if they were but one writing yea but one sentence yea one word though the books were written by divers men yet they agree so perfectly that they all sound one thing for they were all inspired by the same Spirit of God which should teach us when wee meete with doubts or objections or scorning contradictions to condemne our owne ignorance and to be fully resolved that there is a sweet harmouy though we doe not see it And secondly and especially it should knit our hearts to the Scriptures wee should be affected as with the most delightfull musick of the world or in the world Fourthly The fourth thing concernes the use of Scripture and so we may note two things First That wee must receive no opinions but what can be proved by Scripture To the law and to the testimony if they speake not according to these it is because there is no truth in them Isaiah 8. Secondly we may note hence that the best men must prove what they teach by Scripture If the Apostles did it who were men priviledged from error then much more must other men we must beleeve no man above what is written 1 Cor. 4.6 and hee is accursed that teacheth other things then what is written Gal. 1.7 though he were an Angell from heaven Which should teach us to get proofes into our heads for all that we beleeve and to take heed of receiving traditions even from good men For there be traditions on the right hand as well as on the left Ioh 5.30 Acts 17.1 Thes. 5.21 Secondly Thus of the place where this testimony is The manner how it is there is in the word Contained It is contained in Scripture Contained 〈◊〉 〈◊〉 〈◊〉
murderer is in a fearefull case but thou art a murderer therefore thou art in a fearefull case Now that that reason which concludes thus in him is his conscience is most apparent For the minde gives only the first part of the Syllogisme which is that a murderer is in a fearfull case or that the minde sees either by the naturall principles planted in it or by the Scriptures The other branch the conscience takes out of the memory that is that thou hast committed murder Now the concluding of both and applying them to the murderer is the proper work of conscience conscience is that within us that so concluds upon our actions Now for the definition of conscience omitting the diversity of frames given by divers men I expresse that which I take to be the cleerer and fullest to shew us what it is Conscience is a divine faculty in the soule of all reasonable creatures applying the principles or propositions of their minde in their particular actions either with them or against them I say it is a faculty to note that it is more then the act or the habite of the minde judging or determining For acts and habits may be lost but conscience cannot Besides the Scriptures shew that conscience doth act as it excuseth or accuseth and therefore must be a faculty it selfe and not the act of a faculty I say a faculty in the soule because I dare not assigne it or confine it to any part of the soule as they doe that make it a part of the understanding for the understanding hath no parts properly and to make it a part Analogically is not to be borne in a definition as Logicians know I say moreover it is in all reasonable creatures to note that beasts that have only a sensitive soule have no conscience And whereas God also is no creature therefore he hath no conscience For God being holinesse it selfe needs no faculties to governe himselfe by nor any conscience to witnesse or prompt him And I say it is in all that none might imagine that some men have a conscience and some have none For every man hath a conscience either good or bad Secondly the proper worke of conscience is imported in the other words of the definition viz. applying the principles of the minde For the understanding whereof we must know that there are certain notions or frames of truth planted in the minds of all men being infused by God as a naturall law in their minds shewing what is good or evill and those principles are increased in the mindes of such as have the benefit of the Scripture more or lesse according to the degree of their knowledge Now that which conscience doth is this it repaires to these formes of truth or light in the minde and takes such of them as concerne the businesse in hand and with the force of them either comforts or affrights men according as the occasion is Note that I say it is a divine faculty I wanted a fit terme to expresse my meaning for that I would â—â—ter I say that it is a wonderfull speciall faculty in us it is a most celestiall gift Conscience is so of God and in man that it is a kinde of middle thing betweene God and man lesse then God and yet above man So then Conscience concludes about a mans owne actions for if conscience trouble it selfe about other mens actions it is either the weaknesse or the errour of conscience and I adde particular actions because conscience never imployes it selfe properly about generals and lastly I adde for the successe or end it is either with a man or against him to note that conscience is such an Arbiter between God and us that sometimes it speakes for God against us and sometimes for us to God But that we may be more distinctly informed about conscience I therfore come to the second point which is to consider what conscience can doe or how it is imployed in us and conscience is imployed both for God and for man which worke I will consider first apart and then joyntly For God then Conscience works diversly and hath many offices under God and for God for it is Gods speciall spy set in the heart of man to watch him and his intelligencer and notary to set downe what man hath done it is Gods hand-writing the Law of God written in our hearts or rather worketh by the helpe of that body of the Law written by the finger of God upon the tables of mens hearts it is a co-witnesse with God Rom. 9.1 It is also Gods Lievtenant and a great commander placed within us that severely requires homage and service to bee done to God and especially diverts man from ill directing him in the carefull manner of serving of God for God will not accept any service that conscience doth not order 2 Tim. 1.3 It is a taster for God in point of doctrine of Religion for all doctrines must bee brought to the conscience to bee tried whether they bee of God or no 2 Cor. 4.2 And finally it makes a man endure grief and suffer wrong for God and his glory as this Text imports For man conscience is many waies imployed as first it is imployed in viewing and surveying the things of man especially the hidden things of man and here the power of conscience is wonderfull For other creatures may see the things without them but have no power to see the things within them only man he hath a knowledge reflexed The eye of a man too can see other things but without a glasse it cannot see it selfe But now conscience can discerne it selfe and the whole actions of man and so it differs from science or the knowledge of the minde for to know other things is science but to know our selves is conscience The soule then by conscience knowes it self it views the thoughts memory affections of the soule and can tell what wee thinke desire love feare hate c. Secondly in matters of Religion conscience is specially imployed for instance both in the Word and the Sacraments For the Woâ—d the mystery of faith even all the grounds of Religion they are laid up and are in the keeping of conscience 1 Tim. 3.9 And in Baptisme where as God makes a covenant with us and likewise requires a restipulation or promise on our part conscience is herein imployed and without conscience God will do nothing in the businesse It was the forme in the Primitive times that the party which was to be baptised was to be examined before God whether he did beleeve tâ—e question was Credis Doest thou beleeve And he was to answere Credo I doe beleeve Now this answer God would not take unlesse the conscience would say that hee did beleeve as hee said this is the answer A good conscience is mentioned 1 Pet. 3.21 Againe a good conscience serves in all the offices of our life or affairs even in all things to be a
of Christ. Oh might some Minister think I shall never rule such a people or perswade with them yet you see God will put his Spirit in their mouth and men shall not be able to withstand the Spirit by which they speak he will give a doore of utterance and secretly bow mens hearts unto the obedience of the truth Secondly the consideration of this second doctrine may instruct us how to order our selves towards the meanes of salvation and so it may teach us 1. not to rest in the act done we mâ—y heare the best Sermons and receive the Sacraments c. yet if wee beg not the assistance of the Spirit all may be in vaine if we heard Christ himselfe yet it may not profit us 2. To beleeve in God when wee carefully use the meanes how unlikely soever the successe seeme to be God can work by the meanes as pleaseth him notwithstanding infiâ—mitâ—eâ— either of the teacher or hearer 3. To render all the praise to God and his hâ—ly Spirit in the mediation of his Son seeing thence flowes all blessing and good successe as being the onely originall fountaine of all holinesse and knowledge Thirdly in that the holy Ghost in the primitive times did so visibly fall upon the Apostles and the Disciples it may serve for divers uses 1. To confirme uâ— in the truth of the Gospell since the prophesies were therein so accomplished and the doctrine of Christ crucified so miraculously sealed 2. It may â—uâ—ble us that wee cannot see the glory of the Scriptures seeing they proceed from such a fountaine 3. It may make us in love with the Scriptuâ—es since they were penned by men so miraculously qualified by the holy Spirit of God 4. It may assure us of incredible successe if wee could stir up the holy Ghost in us we might get wonderfull knowledge and grace if we did strive in these times of the Gospell For though that manner of presence be ceaâ—ed yet God is no respecter of persons but the Spirit of God now by lesser means is able to produce the same effects in the hearts of men in what is necessary to salvation For of these times it is that was spoken Ier. 31.33 to spare iâ—stances in other things 5. Lastly it may confirme us against the scornes and disgraces of the world by which men every where dishonor the knowledge and practice of the holy things brought to us with the Gospell These things that so many deride came to us from the holy Ghost who came downe from heaven to propound and conferre them upâ—n the Church Sent downe It is to be noted further that he saith that the holy Ghost was sent For from thence 1. I observe an evident proofe that the holy Ghost is a person distinâ—t from the Father and the Son 2. Hence ariseth the consideration of the nature of this mission Mission is aâ— attâ—â—bute given here to the holy Ghost Now divine attâ—â—bute are either essentiall or personall Essentiall are such proprieties as equally belong to all the persons in respect of the essence as to be wise just mercifull holy c. Personall attributes are such proprieties as are given onely to the persons apart the one from the other do note a difference of the persons as to beget to be begotten to send forth to be sent forth to proceed to conceive c. Now these personall attributes may be distinguished also thus Some are proper to each person alone so in one as not in any other as to beget in the Father to be begotten in the Sonne to proceed in the holy Ghost some of these attributes are common to two of the persons but not to the third as proceeding in the holy Ghost is both from the Father and the Sonne so to send forth is the attribute both of the Father and Son so likewise to receive is common to the Son and to the holy Ghost so that we see whither mission must be referred Yet to make it more cleere we must understand that there is a double sending forth the one internall the other externall Internall when the Father and the Son cause the holy Ghost to proceed Externall when the Father and Son send forth the holy Ghost for outward operations amongst the Creatures especially in the Church and thus the holy Ghost is sent forth by the Father Ioh. 14.16 and by the Son Ioh. 15.16 of this mission is that speech Gal 4.7 3. Here may be a doubt might some one say Doth not this mission of the holy Ghost expresse an inequality with the Father and the Son It doth not For 1. it is not alwaies true that he that is sent forth is inferiour to him that sent him For Ionathan may send David and David send Ionathan and yet be both equall Commission may import inferiority not mission or if it did hold amongst men yet it is not true in the Trinity 2. This word is used for want of words metaphorically to shadow out something above our reach For it doth not note either a servile subjection or a locall motion but it is used to expresse either some effect of his working or some signe of his presence so that the meaning is the holy Ghost was sent that is he wrought some notable effect on earth or shewed that he was present by some signe Now for some use of this sending of the holy Ghost we may in this doctrine observe 1. That to be sent of God is no disparagement unto us hee sent his owne Spirit 2. We may here note some things wherein wee may resemble and expresse the image of the holinesse of the Trinity in us Would we live together as the three persons in the Trinity doe Then 1. we must live without envie one at another 2. Wee must not think much to be imployed one by another or to be advised and appointed in well doing 3. The salvation of the elect should be dearer to us then any respect of our selves or our owne estate we must not seek our owne things The holy Ghost repines not at his mission and the Father thinks not his Son and Spirit too good to be sent unto us As we grow in these things so we more expresse a likenesse to the Trinity Downe from heaven Something may be noted in that the holy Apostle addeth that hee was sent from heaven 1. It imports what this world is it is but a place of misery and to come into it is to come downe 2. It expresseth what heaven is it is the place of Gods residence the place where God dwels the Palace of the great King as Princes have their Palaces so hath God and as a Princes palace differs from a cottage so doth heaven from earth The Use should be to inflame our affections towards this holy place oh how should wee loâ—g to see where God dwels what natures have wee to long to see the courts of Princes and yet cannot long after the courts of our
God and yet in Princes courts 1. Not entertained â— ut many times repulsed 2. Not knowne many times of any body 3. Not dwell there 4. Not favoured of the King or his sonne 5. The Lords will not attend us to carry us to the King or shew us all c. 6. Soone are we cloyed with the glory of it if we had all we would 7. In the Kings court we see the glory of others not â—ur owne But contrary to all these it is in heaven as it shall be with the righteous Which things the Angels desire to looke into In these words the grace brought unto us in the Gospell is commended by the adjunct desire the Angels have to looke into it if such glorious creatures see such worth in these things then they are certainly to be highly accounted of and rejoyced in but the Angels doe so as saith the holy Ghost who is acquainted with the desires of Angels as wel as with the thoughts of men Therefore c. Before I enter upon the particular consideration of these words I must in generall observe one doctrine from the coherence viz. that as any are more holy and happy so they doe more admire the grace brought unto us in the Gospell it is much that the Prophets give such testimony so is it that the Apostles and Ministers of the Gospell spake such glorious things of it but if that may not confirme us the holy Spirit of God and the Angels of God shal be brought in to deliver not their opinions onely but their desires also Which may serve 1. For singular reproofe of the madnesse of our natures that cannot be won to know or regard wherein the chiefe good lies but are so infinitely distracted with endlesse hunting after the riches or pleasures of life Oh how are our hearts sunke deepe in rebellion when neither the verity of these things nor our owne mortality nor such abundant testimonies from heaven can move us But woe unto us for two reasons from hence First wee shall be made inexcusable since God hath warned and instructed us with such undeniable testimonies Secondly here we see the cause why wee seek not after the grace of Christ in the Gospell it is because we are alienated both from holâ—nesse and happinesse For if we had experience in either we would judge as â—he Angels of heaven doe 2. For singular strengthning and incouragement to every one that hath true grace let him rejoyce in his portion the Gospell is the best riches it were â—ot bâ—ught deare if a man sold all he had to purchase it we should rather take the judgement and opinion of one Angell then of a thousand worldly persons 〈◊〉 is no matter what they say they know not their felicity flesh and bloud hath had no revelation in these things it is the Spirit of God onely thaâ— can shew us the things given us of God it is the scope of this place to confirme the consolations ver 3 4 5. Thus in generall now in particular there are foure things to be considered of 1. What these Angels are 2. What account God makes of them 3. What affection they beare to men in that they are said to desire c. 4. What their knowledge is in that they are said to looke into c. 1. Now for the first you must understand that all creatures are of one of tâ—eâ—e three sorts 1. Invisible 2. Visible 3. Both visible and invisible Man is both visible in respect of his body and invisible in respect of his soule The heaven and earth and seas and beasts and foules c. are visible the invisible creatures are these Angels The estate of this invisible world of glorious creatures is in the greatest part 〈◊〉 unrevealed to us yet some things the Scriptures for our good hath let fall and theâ—efore to this question I answer two waies 1. By considering what they are in name 2. What they be in nature 1. The names given them are of three sorts 1. Some expresse their nature and so they are spirits 2. Some expresse their excellency and dignity and so they are called principalities and powers c. 3. Some expresse their office and employment and so they are called Angels in this place which signifies Messengers because they are sent to minister to them which are heires of salvation Heb. 1.14 2. Now for their natures Angels are spirituall substances invisible and immortall subsisting of themselves indued with singular understanding and freedome of will created of God for his glory in his service in the world especially in the Church But why are they called by the name of office more usually then by the names that expresse their natures It is because God delights in them for their seâ—vice and they themselves are more glad of well-doing then of their happinesse in nature from whence we may learn that it is not enough to get singular gifts and excellent estates unlesse we be industrious in the use of them our glory lieth not in excellent parts but in the fruitfull use of them We should learn then of Gods Angels to obey as they obey that Gods will may be done on earth as it is in heaven that is 1 willingly 2 speedily 3 constantly For so the Angels obey else we may be as the Angels of God for gifts and yâ—t goe to hell But are all these incorporeall spirits here meant No for some of them fell away and stood not in the truth it is onely the good Angels called the elect Angels 1 Tim. 5.21 are here meant but it is worth the noting what sinne hath brought upon the Devils they have not onely lost their nature in respect of purity but their names to so as usually when the Scripture calleth Angels it meaneth it of good Angels they have lost the dignity of their very title this is the fruit of pride or envy or disobedience or whatsoever else was their sin Some say it was pride in affecting divinity some say it was envy stirred by the decree of exalting of mans nature above Angels in and by Christ some say a transgression of some commandements in particular not exprest as Adams was Thus of their names and natures 2. Now for the singular account God makes of them it may appeare divers waies 1. By the excellent titles given them aâ— are stars of the morning sons of God principalitieâ— and powers c. 2. By the place he sets them in hee placeth them next his owne person in the chamber of his owne presence to be alwaies about him even in heaven the fairest roome in the whole building of the world 3. By the trust he hath put in them hee hath committed the charge of his Elect unto their protection and care Psal. 34. 91 Heb. 1. 14 4. By the singular grace of confirmation that now in Christ they 〈◊〉 of all the creatures should never have experience in their own nature of any evill
It should teach us by all means to labour about assurance that we might with boldnesse and confidence goe unto God and cry Abba Father 2. That he that is the Father of the Elect will be the Judge of the world Though it be hard for a pittifull man to be strict in punishing yet with God his mercy and justice doe not fight one against another The Use is to warne wicked men to take heed how they apply the promises and prerogatives of the godly to themselves for God will certainely judge them according to their estate 3. Constant prayer is a great meanes of comfort against the feare of judgement in this life and against the hurt of it in the last day Luke 21.34 The Use is to shew us how wee may remedy the feare of death and judgements much prayer and calling on the Name of God will exceedingly availe 4. That to call on God as a Father will not serve turne unlesse our practice answer our prayers unlesse we passe the time of our sojourning in feare it is not any pattering our of words will serve the turne nor praying for customes sake it must be such a prayer as makes us afraid to sin before such a Father 〈◊〉 such a Judge 5. Whâ—n he saith if we call it imports that many professe God to be their Father who yet doe not shew it to be so by daily and constant calling upon his name It is a great question whether many that professe God and his truth doe indeed conscionably pray unto him which should awaken us and make us settle close to the practice of daily prayer 6. It is a lawfull prayer that is directed to one of the persons of the Trinity in the outward forme of words I meane that though we should name onely the Father and not mention the Son or holy Ghost yet the prayer were lawfull so as 1. We doe not exclude the other persons in our judgements and affections 2. That we desire upon the present occasion to compell our hearts to a more speciall meditation of the glory of one of the persons as the occasion of the matter requireth But the maine and principall doctrine is that God as he is our Father shall be our Judge If any aske How then is Christ commonly said to be our Judge Act. 17.30 I answer that the last judgement being a work ad extra is common to all the three Persons and is so attributed in Scripture but in different respeâ—ts for the authority of the last judgement is in the whole Trinity but the execution of it is in the Sonne This doctrine must needs be comfortable to the godly who would feare the tryall when his owne Father is Judge yea and law-giver and hath before promised infinite mercy and is an everlasting Father 〈◊〉 compassion never failes for so is God to us and hath given pledge and seales and earnest of assurance that it shall goe well Thus of the person who shall judge The manner followeth Without respect of persons Theâ—e are 〈◊〉 downe many admirable praises of the justice of these last Assises whereof this is one that here shall be no respect of persons It pleaseth God in so great mysteries as this is not to set downe all at once but to distill some few memorable things and those severally both to excise diligence in the study of the Scriptures and to imply the disability of our na 〈…〉 comprehend much at once of such dreadfull things Not to respect persons in judgement hath divers things in it It is to judge without 〈◊〉 â—t is to judge without care how the judged takes it it is to judge without respect of their strength or disgrace it is to take no reward 〈…〉 accept the persons of great men for their greatnesse or riches sake it is to be led with no colours or vain pretences it is to judge according to truth and not according to opinion or the common voice and tâ—us much and much more is imported in this justice of the Lord at that day The Use is 1. For humiliation and terror to wicked men This should wonderfully pierce them â—o hear how they must speed at that day their judgement shall not be to amend them but to confound them the same God that hath dealt with other men in justice will judge them also and this may increase the terror that there will be no taking of rewards nor can riches availe in the day of wrath Iob 36.18 19. unlesse it be to increase their judgement Iam. 5.1 3. 2. For instruction it may teach divers things 1. To chase out all evill conceits and secret boilings of the heart against God Iob. 34.19 2. To humble our selves now in the dayes of our flesh and make our peace with God before this day come Deut. 10.17 Iob 34.19 32 33. 3. To imitate this praise in God not to know men after the flesh or to judge of things according to outward appearance or the opinion of the world especially not to give titles to men Iob 32.21 and especially Judges and such as rule others should looke to this 2 Chron. 19.7 Col. 3.25 4. To long to see that day every body delights to be at the Assises and we see how men are pleased and that wonderfully when Princes doe justice upon great persons we gladly hearken after it and continually talke of it how then should we long to see this last and greatest judgement the like to which never was in the world scarce any glimpse of it 3. It may serve for singular consolation to all the godly especially it may incourage the poore and all inferiors to doe their duties since here they shall be assured of acceptation and the oppressed shall here be righted Act. 10.34 Col. 3.11 Eph. 6.9 Rom. 2.11 Iudgeth The manner of propounding the time is to be obserued There is a threefold judgement 1. The first judgement was that executed upon Angels and men fallen in the beginning of the world 2. There is also a middle judgement even that by which God in this life judgeth the righteous and the wicked every day 3. Now there is also the last judgement to be performed in the end of the world and that is here meant yet the Apostle well expresseth it in the present tense to note 1. The speedinesse of it he will come to judgement wonderfull quickly either by particular or generall judgement Phil. 4. Iam. 5. 2. The suddennesse of the judgement he many times comes on a wonderfull sudden Iob 36.33 and at the last he will come as a theefe in the â—ight 1 Thes. 5.2 3. But principally it noteth the certainty of it it is as sure as if it were now a doing certainty I say in freedome both from inconstancy and impediments There are many things may assure us of the certainty of the last judgment 1. The constant doctrine of it before the Law Iud. 15. under the â—aw by David Psal. 50.
The fore-ordination of Christ. 2. The time of it before the foundation of the world Who â—â—â—â—ly was fore-ordained This word leads us beyond time into the secret and eternall counsell of God giving us a glimpse of Gods eternall statutes especially concerning the eternall happinesse of the Elect by Christ. All Scripture intreats either of God or his works The works of God are either internall or externall The internall are likewise eternall before time The externall are in time Of God the Scriptures draw us a perfect image as the weaknesse of man can be capable of it Of the works of God externall and in time the Scripture likewise plentifully discourseth as far as is needfull to salvation Of the works of God internall there is also some little glimpse given in Scripture not so much to satisfie the curiosity of mens minds as to ravish the hearts of the godly with incitations that might the better guide them to contentment in their happy estate yet there is but little because men should not be led aside from attending the present meanes of their everlasting happinesse and because as yet the nature of man is not capable of so glorious revelations The works of God before time are either personall or essentiall The personall works are such works ad intra as passe from the three persons in the Trinity one to other incommunicably as the begetting of the Sonne the proceeding of the holy Ghost The essentiall works are such as all the three persons doe joyne in without division and these are those eternall statutes or decrees the making of those unsearchable lawes concerning the disposing of the Kingdome of God in time in the erecting and ordering of the world God as a wise Carpenter before he build resolves upon the plot in his head and as a wise King before he enters into the administration of the Kingdome resolves upon the lawes by which to governe it These statutes have in Scripture foure singular praises 1. They are in respect of us unsearchable far beyond the reach of any mortall braine Rom. 11. 2. They are marvellous glorious for the wonderfull majesty and mercy and justice of them such as to looke in at them but through a chincke as it were ravisheth the Apostle into that exclamation depthsâ— c. Rom. 11. 3. They are unchangeable like the lawes of the Mâ—der and Persians so as they never lose a jot of their force till they come â—or the last pâ—â—iod Rom. 8.30 4. They are eternall as here is said before the foundation of the world so Eph. 1.5 Mat. 25.34 The Lord hath drawne these statutes in foure books each containing a severall draught of them 1. The first is the booke of nature Hee hath iugraven certaine ordinances unchangeable in the creatures by viewing which impressions man might be made without excuse 2. The second is the booke of conscience The Lord in the hearts of the Elect causing an impression of immortall truths wherein he declares his will so far as may concerne the salvation of that particular Elect of God 3. The third is the booke of Scripture in which he hath drawne a most exact draught of his lawes and will for so much as may concerne the salvation of all or any of Gods Elect. 4. Now the fourth and most absolute booke of statutes is that booke of life wherein from all eternity God hath enrowled the nature and ends of all things and there are also many other things besides the salvation of the Elect Psal. 139.16 a speciall part of which is the Lambes booke of life Revel 21.27 Now unto this booke doth this word fore-ordained leade us The word in the Originall is properly fore-seâ—ne Now there are three kinds of fore-sight 1. First that bare knowledge of things and this reacheth to all things that ever shall be 2. Secondly that knowledge of approbation God knowing man above others with his speciall favour this reacheth onely to the Elect. 3. Now there is a third kind of knowledg or fore-knowledg when God is said to know things as a Judge doth in giving sentence Hence Plebiscitum was an ordinâ—â—ce made by the commons and so when the Judge had sentenced a cause he was said to have knowne the cause In this last sense the word is here taken and therefore well rendred fore-ordained to note such a fore-sight as had a determination and statute in it The decrees of God are by some Divines distinguished by the names of Providence and Predestination Providence they would have containe all that order that the Lord tooke from all eternity concerning all things in the world whatsoever so as there is nothing but is lyable to Gods decree Now Predestination comprehends onely those decrees that concerne the reasonable creatures and especially those that concerne the Election of some of them There is a threefold Election or the Elect may be cast into three ranks 1. There is the Election of man unto salvation 2. There is the Election of Angels unto confirmation in their estates 3. There is the Election of Christ unto the Mediatorship and headship over Angels and men Of this hee meanes here and the decree concerning the Election of Christ is the most illustrious of all the rest and concernes the execution of the most glorious worke that ever was to be in the world The summe then is that the Lord in his booke of eternall statutes hath recorded and determined concerning this course of saving man by the mediation of his Sonne Christ is fore-ordained in respect of his office of Mediatorship not simply in respect of his person as God for so hee is not the person predestinated but with the Father and holy Ghost it is he that doth predestinate 〈◊〉 s he was to shew himselfe God made man as Mediator beâ—weene God and man so he was subject to that ordinance Quest. Now what use may be made of this that we here find that God is so carefull to make all sure concerning our redemption in Christ Answ. First it may serve for consolation we need never doubt but God will accomplish all his goodnesse to us in his Sonne seeing hee hath bound himselfe and Christ to it by his everlasting decrees it is an ordinance must never be changed we see God after all this time acknowledgeth it in this texâ— to be belâ—eved to the worlds end Secondly it may serve for instruction 1. Shall we not be ashamed of our negligence that have not with all diligence laboured to make our calling and election sure when wee see God so carefull to make all sure 2. Shall wee not ever willingly be subject to Gods statutes and lawes when we see Christ himselfe subject himselfe to Gods ordinances and that from all eternity 3. Shall we not long for those times when those eternall statutes shall be opeâ—ed and Gods counsels displayed to our infinite joy Thirdly it may informe us concerning Gods wonderfull hatred of sinne in that from eternity he cannot
hearts are washed by the Word Eph. 5.25 Psal. 119.9 the law in their hearts Psal. 37. 119.80 4. Keep still in Gods presence walke before him thou darest not then come in thy uncleannesse 5. Avoid the beginnings of pollution dally not with sinne 6. Informe thy selfe throughly of the vanity of all the things unto which thou art likely to be tempted 7. Come not neere uncleane persons 2 Cor. 6.18 8. Get the assurance of faith Act. 15.9 Heb. 10.22 Promises to such as labour for a cleane heart Mat. 5.7 â—say 1.16 20. 2 Pet. 1.3 Prov. 22.11 Psal. 24.4 125.5 Rom. 8.34 38. Hitherto of the subject of sanctification The manner of exercising or expressing this purification followes In obeying the truth Foure things must be considered 1. What is truth 2. What it is to obey the truth 3. How their hearts are said to be purified in obeying the truth 4. The observations and uses which may be here gathered 1. Truth is taken diversly in Scripture 1. Sometimes it signifieth the verity of our words as opposed to lying 2. Sometimes faithfulnesse in performing of promises and so mercy and truth are given both to God and men 3. Sometimes for uprightnesse as opposed to hypocrisie and so it is to doe a thing with all our hearts 1 Sam. 12.24 4. Sometimes for the substance of a ceremonie Iâ—h 1.17 5. Sometimes for Christ Ioh. 14.6 6. Sometimes for the word of God and so here The word of God is called the truth Ioh. 17. â—1 Ps. 119.142 1. because it agrees with the eternal pattern of Gods will 2. because there is no error nor falshood in it 3. because it shews us a true way for the infallible attaining of blessednesse 4. because it effects truth and uprightnesse in us 2. Now to obey the truth is to conforme and subject our selves in practise and workes unto the will of God revealed in his word 3. The heart of man is said to be purified in obeying the truth inasmuch as there is an inward obedience to the truth required in the hearts of men as 1. the obedience of the Gospell in beleeving this is called the obedience of faith When a man from his heart doth assent to and relye upon the promise of God in Christ thus to beleeve is to obey 2. In the practise of all outward duties there is required the inward purity of the heart and the exercise of the grace of Gods Spirit without which all mens workes are impure Besides by the outward obedience of the truth men shew that their soules are purified There are foure things may be observed from hence 1. That the word of God must be the rule of all our actions as wee were begotten by the word of truth Iam. 1.18 so we must live by it Gal. 1. 16. Psal. 119. This is that light to our feete and lanthorne to our pathes The Use is for instruction Therefore first we should study this truth and buy it Prov. 23.23 2. Wee should pray to God to direct us in this truth Psal. 25.5 43.3 and never to take it out of our mouthes and lives Psal. 119.43 Yea hereby we may shew our selves to be truly sanctified if wee sticke to the word of God as our onely guide as these places shew Esay 26.2 Psal. 26.3 119.30 2 Cor. 13.8 and let us therefore come to the truth to know whether our workes are wrought in God or no Ioh. 3.21 And therefore woe unto them that are destitute of the truth both in respect of the meanes without and in respect of knowledge within these sit in darknesse and in the shadow of death Finally here we see our liberty wee are bound to obey nothing but the truth 2. That there can be no true sanctification without obedience God stands precisely upon obedience and practise It is not knowing the truth or praising the truth or hearing the truth or speaking the truth or thinking the truth or purposing the truth will serve the turne 1 Sam. 15.22 Ioh. â— â— 1 Ioh. 1.6 8. This should serve mightily to urge us to practise to be doers of the word Mat. 7. Iam. 1.22 c. to follow the truth and to expresse the power of it Without this obedience we can never prove our selves to be truly sanctified and therâ—fore let us that have the meanes take heed wee examine our selves how we grow in the practise of it How miserable then is the state of such as onely give God good words Mat. 7. and such as resist the truth 2 Tim. 3.8 and such as blaspheme the way of truth 2 Pet. 2.2 and such as fall away from the truth 2 Tim. 2.18 Heb. 10.26 Oh who hath bewitched men that they should not obey unto the truth Gal. 3.1 â— That wee must exercise the inward purity of the heart in all the parts of outward obedience In all good duties we must looke to the obedience of the heart The heart must adde divers things to the manner of our obedience From the heart must flow judgement attention care and affections of all sorts This is true of all duties both to God and man The Use is therefore to teach us to set our hearts to worke when wee goe about well-doing and to looke to the inside as well as the outside 4. The indefinite propounding shewes that our obedience must bee without limitation for we must obey 1. Aâ— all times Psal. 106.1 Gal. 5.7 2. To all truths both of Law and Gospell of piety and righteousnesse inward and outward c. 3. In all places absent as well as present in all companies as well as one at home as well as abroad before inferiors as well as superiors 4. All persons must obey learned unlearned rich poore high low c. This serves notably for the ransacking of hypocrites and unmasking them for here we may note divers things wherein they may be evidently taken tardy For either 1. They obey not at all they practise not but only give good words 2. Or they obey but in shew It is not true obedience that will leave the tryall oâ— Gods truth 3. Or they obey not out of conscience of the word of God but onely for fashion sake or other carnall ends not for the truths sake 4. Or their obedience is not from the heart for either it is constrained and not ready and voluntary or they doe not imploy the heart in the good worke they doe The affections of godlinesse they want 5. Or they obey not the Gospell in seeking assâ—rance of Gods favour though they practise some things of the Law 6. Or they obey but for a fit Hos. 6.5 Demas returnes to the world 7. Or they obey but in some things Herod will not obey the seventh Commandement They will not crosse their profits lusts credit c. 8. Or they will obey but in some places and companies Quest. Now if any godly person should bee dismayed and aske How might I know
same First then of the description of Christ. And therein the first point of doctrine that offerethit selfe to our consideration is that Christ is a gracious Lord. He is a Lord and Master to all true Christians and such a Lord and Master as never men served for wonderfull graciousnesse That he is a Lord to the faithfull is evident by other Scriptures also 1 Cor. 1.2 Hee is said to be a Lord to all that call upon him in every place Thus David cals him My Lord Psal. 110.1 And great Apostles confesse themselves to be his servants Rom. 1.1 Iâ—â—â— 1.2 Pet. 1.1 And that he is most gracious the Apostle shews when he telâ— that all Ages have cause to wonder at the marvellous kindnes that God hath shewed to men in Christ. The use may be both for information instruction and consolation First we may 〈◊〉 be informed that Christ is God with the Father For the which the Prophet David Psal. 34. whence the words of the for 〈…〉 borrowed Give to God the Apostle applies here unto Christ and the reason of the application may in the second place informe us that God is gracious to men onely by Jesus Christ. It is impossible ever to feele or taste of Gods graciousnesse but in his Sonne And thirdly wee are here told as it were that Christ is God visible God is made visible and sensible 〈◊〉 men by Jesus Christ This is that mystery of godlinesse God is manifested in the flesh Secondly is Christ our Lord and Master then these things will follow 1. That we must live and die to Christ Rom. 14.7 8 9. wee are not our owne men we must live to him that died for us 2 Cor. 5. ult The love of Christ must constraine us and all old things must bee passed and all things must become new unto us If Christ be our Lord where is his service he must rule us and rule over us If wee walke in the vanity of our minds according to the deceiveable lusts of our old conversation wee have not yet learned Christ nor the truth that is in Jesus Eph. 4. And therefore letus 〈…〉 looke to his wayes as hee that must one day give account of 〈…〉 Christ which will be judge both of quick and dead Rom. 14. 2. That every 〈◊〉 bow at the name Christ and every tongue must 〈◊〉 his 〈◊〉 to the glory of God Philip. 2.1 Rom. 14. Wee must all take motion of 〈◊〉 supreme authority and forme in our hearts all possible reverence toward him 3. VVee must not judge one another For what have wee to doe to judge another mans servant He stands or fals to his owne Master Rom. 14. 4 9. Thirdly it ought to bee the singular joy of our hearts that wee serve so glorious a Master Never servants served such a Lord as it may appeare by the enumeration of divers particular differences As First other masters are not wont to die for their vassals Christ shed his blood for us one drop of whose blood was more precious then all the bloods of all the men in the world and this he did onely to ransome and redeeme us that wee might be a peculiar people unto him Titus 2.13 Secondly never Master had such power to preferre his servants Christ hath all power in heaven and in earth Mat. 28. and all that to enrich us Thirdly we serve the best Master because we serve him that is King of Kings and Lord of all other Lords Revel 19. Fourthly in the service of other masters there is wonderfull difference of places and many of the servants serve in the lowest and basest offices without hope of any gaine or respect But in Christ Jesus there is no difference bond and free male and female Iewâ— and Grecian c. in Christ are all one Col. 3.11 Fiftly other Lords may advance their servants to great places but they cannot give them gifts to discharge them but Christ doth enrich his servants with every needfull gift for the discharge of their callings 1 Cor. 1.30 Eph. 1. ult Sixtly other servants know that their Lords may and doe die and so they leave their servants usually unpreferd But Christ lives for ever as the Author of eternall salvation to them that obey him Seventhly other Lords may take offence and doe often put away their servants But whom Christ loves he loves to the end so as whether they live or die they are still Christs Rom. 14.8 Eightly no Lord can give such sure protection to his servants as Christ gives to his No man shall pluck them out of his hands Efay 4.5 6. Iob. 10. And whatsoever wrong is done unto them he takes it as done to himselfe and therefore the afflictions of his servants are called the afflictions of Christ 2 Cor. 1.4 Ninthly and lastly never Lord was so boundlesse in his favour Christ makes his servants his fellowes 1 Cor. 1.9 They sit with him there in heavenly places Eph. 2.5 6. He is not ashamed to owne them as his brethren Heb. 2. His servants he makes sonnes and heires too yea heires with himselfe unto God Rom. 8. Never man was so fond of his wife as Christ is of his servants Rom. 7.4 and all the booke of Canticles shewes it Finally they shall all mign with him and be partners with him in his glory after they have laboured and suffered a little when hee appeares in glory they shall bee for ever glorified with him Secondly The second thing affirm'd of Christ is that hee is said to bee a living stone A living stone A stone and a living stone The holy Ghost is used in Scripture to liken God and Christ unto a stone so Gen. 49. 24. God is said to be the shepherd and stone of Israel and Revel 4.3 God is likened to a jasper stone and Psal. 118.22 Christ is said to be the stone which the builders refused and so in many other places Christ is said to be a stone three waies First For hee is either a rock or stone for refuge because in Christ men may safely rest against all the surges and waves of affliction in the sea of this world Psal. 18. Secondly Or else hee is a stone of stumbling as the Prophet Esaiah called him long since Chap. 8.14 And the Apostle Paul acknowledgeth the same Rom. 9.33 and this Apostle in verse 6. following Because wicked men take occasion from this doctrine of Christ to fall into sinne and mischiefe and because if Christ may not be the meanes of their salvation hee will bee an occasion of their falling but in neither of these senses is it taken here Thirdly But Christ is here likened to a foundation stone to signifie that it is hee upon whom all the Church must bee built This is that stone which was cut out of the mountaine without hands Dan. 2.45 that hard stone of which the Prophet Zachâ—ry speakes Chap. 4.7 10. He is said to be a living stone and some thinke to liken him
Apostle expounds or applies the former testimony of Scripture which he urgeth both for the beleever and against the unbeleâ—ver The beleevers he cals upon to take notice of their felicity assuring them that that Scripture doth avouch that Christ is an incomparable treasure to them Concerning the unbeleevers he speaks terrible things whom he describes both by their sin and by their judgement The sinne is disobedience their judgement is to be considered as it is denounced first against their Leaders whom he cals Builders and then against the whole body of unbeleevers The plague upon the Builders is that the Kingdome of Christ shall be advanced in spight of their hearts they shall perish and be confounded but Christ shall raigne and flourish The plague upon the body of unbeleevers is that Christ shall be to them a stone of stumbling a rock of offence which is amplified by the consideration of the causes partly in themselves which is their stumbling at the Word and disobedience and partly in God who in his justice hath appointed them thereunto Thus of the order of the words Now before I come to the ful opening of each particular in these two verses I may observe divers things from the coherence and generall consideration of all these words First in that the Apostle doth not rest satisfied to alledge the Text but doth withall apply it it shewes the necessity of application We cannot profit by the Word if it be not laid particularly to our hearts as food doth not nourish if it be not eaten nor a medicine cure the disease if it be not taken nor a plaister heale the sore if it be not laid to it nor are our wants supplyed by comming to the market if we do not buy and carry home Which should work in us a sound care of application of the Word we heare or reade and withall it should waken us to a care of observing all the rules that may further us in applying which are these and such like First we must be carefull to understand rightly the Scriptures wee would apply this is the very foundation of all application that is profitable 2 Pet. 3. else we may grow perverse and wrong both the Word and our own selves Ob. But some private man might say This is hard how can we learne to know the cleer meaning of the Scripture and the sense of the Text Sol. For answer hereunto thou must know that there be divers rules that may help thee to understand or at least keep thee from wrong and dangerous mis-application First thou must be wise to sobriety not presume to know above what is meet nor to meddle with such secrets as should lead thee into knowledges that belong not to thy calling or are not evidently revealed in Scripture Secondly thou must have respect unto other Scriptures to take no sense that is contrary to other apparant Scriptures Thirdly thou must haue respect to the Analogie of faith to avoid all senses which oppose any article of faith or thy faith Rom. 12.3 Fourthly thou must avoid all doubtful disputations and unprofitable questions and vain â—anglings that tend not to edification and the salvation of thy soule and account it as a happinesse to be able to keep thy selfe free from intanglements therein And therefore stand at the doore of every opinion and before thou let it in ask this question What shall my soule be advantaged by this opinion at the day of Jesus Christ and if it cannot answer to it directly reject it Psal 119.66 David praies God to teach him good judgement and knowledge Fiftly let the publike Ministery of Gods servants be the ordinary rule of thy interpretation so long as no sense is taught there contrary to the former rules 1 Cor. 14.36 and where thou doubtest thou must seek the law at the Priests mouth and be very fearfull in any thing to be wiser than thy Teacher I meane to nourish private opinions which are not justified by publick doctrine Sixtly pray to God to teach thee and to give thee his Spirit to leade thee into all truth understanding is Gods gift 2 Tim. 2.7 and he will teach thee humbly his way Psal. 25. Thus of the first rule wee must first soundly understand the sense of the Scripture we would apply Secondly thou must bring a mind apt to be taught willing to be formed and to be all that which God would have thee to be thou canst never profit by application without a penitent mind a mind that will part with any sin God shall discover in thee and a mind carefull to observe the conditions required as well as the promise tendred Iames 1.21 This is indeed to glorifie the Word Thirdly it is an excellent help in application to follow the guiding of the holy Ghost in thy heart thou shalt finde in all doctrines a difference Some things read or heard have a speciall taste put upon them by Gods Spirit or a speciall assurance of them wrought at the time of reading or hearing Now thou must be carefull to take to thee these truths which the Spirit of God doth cause to shine before thee Eate that which is good Esay 55.2 Try all things and keep that which is good 1 Thes. 5.20 Fourthly know that serious and secret meditation upon the matter thou hearest is the principall nurse of fruitfull application it is but a flash can be had without an after and deliberate meditation and about meditation remember these rules 1. Let it be secret 2. Hee must let it be full Give not over till thou hast laid the truth up in thy heart take heed of that common deceit Psal. 119.45 of resting in the praise or liking of the doctrine be not a Judge against thine owne soule For if the doctrine be worthy of such praise why darest thou let it slip and run out Let not the devill steal it out of thy heart Mat. 13.20 or the cares of life choke it Luke 11.28 3. Let it be constant Be at the same point still from day to day till it be soundly formed and seated in thy heart How rich might many Christians have been if they had observed this rule Psal. 1.2 Psal. 119.3 5. Esayâ—6 â—6 9 Fiftly be wise for thy self take heed of that error of transposing thy applications say not This is a good point for such and such till thou have tried thine owne heart whether it belong not to thee Psal. 119.59 Pro. 9.7 Sixtly by any means be carefull of the seasons of doctrine be wise to understand the season There be many truths which if thou let passe the opportunity of informing of thy selfe thou maist perhaps never have it so againe and therefore take heed of losing precious things when thou hast the time and meanes to attaine them c. Thus of the first point The second thing is the speciall duty of Ministers to apply the Scriptures to the hearers that belong to their charge we see the Apostles
Christian may somewhat be helped against the testimony of those wise men of the world if hee mark but their lives for usually by their fruits they may be known Mat. 7. For commonly such as oppose Christ and the Gospel or the sincerity of the Gospel are men that may be apparantly detected of profanenesse as our Saviour Christ shews by divers instances in the Pharises Mat. 23. But because sometimes the messengers of Satan can transform themselves into Angels of light therefore I answer secondly that all the godly have the sure word of the Prophets and Apostles which may by the touch-stone to try the opinions of men by which in the points absolutely necessary to salvation is evident and plaine and infallible to the Law and to the Testimonies if they speak not according to these it is because there is no light in them Esay 8.20 And that they may be sure let them pray to God to teach them for hee hath promised to teach the humble his way if a man come to God with an humble mind and with desire of reformation of his life in that hee knows God hath bound himself to shew him his will Psal. 25.9 Iohn 7.17 Besides every childe of God hath the Spirit of God in his heart who knoweth the things of God which indited the Scriptures and is the onely supreme Judge of all controversies Hee that beleeveth hath a witnesse in himselfe the Spirit working much assurance in his heart and anointing him with eye-salve and leading him into all truth And by this help the entrance into the Scriptures gives light to the simple Vse The use of the point then is First to informe us concerning that great justice of God in hiding his truth from the wise and revealing it to babes and children or infants which our Saviour and Saint Paul take notice of Secondly to confirme us against the sinister judgement of wordly-wise and learned men and in matter of religion not to be swayed by that inducement since it is thus plainly told and foretold Thirdly to confute the Papists that plead unto the ignorant that their religion is the right because it is and hath been maintained by such a number of Popes and Cardinals which have excelled in leaâ—â—ing and greatnesse of place for here we see the builders reject the head stone of the corner Fourthly to shew us that whatsoever wicked wise great men pretend yet their quartell is against Christ and his Kingdome Fiftly to teach us therefore to pray for our teachers and governors that God would guide theÌ„ by his good Spirit and assist them in their callings c. Sixtly to be more thankfull to God when the Lord gives us builders not in name onely but in deed that settle about Gods work with all their hearts and labour with all faithfulnesse to promote the Kingdome of Christ. Hitherto of the persons The cause of their punishment is their refusing of Christ. Refused They refused Christ they disallowed him as unfit for the support of the building They cast him away as rubbish they rejected him or accounted him as a reprobate Christ is refused or disallowed many waies First when the Gospel of Christ is contemned or neglected that is when men neglect or contemne the doctrine of salvation by Christ and live still in their sin without repentance and seek not reconciliation with God through the bloud of Christ. Secondly when men goe about to establish their own righteousnesse and neglect the righteousnesse of Christ and so when men fly to the intercession of Saints or Angels and use not the intercession of Christ. Thirdly when men follow wicked company and leave the care of the service of Christ this is to choose Barabbas to be given unto them rather than Christ. Fourthly we may be guilty of this sinne in the time of the use of Christs ordinances as in the Sacraments when we discerne not the Lords body or in hearing or any other ordinances when we entertaine contemplative wickednesse and so commit spirituall dalliance with strangers before the face of Christ. Fiftly when men fall away from the grace of Christ and so joy with the Jews as it were to crucifie the Son of God afresh Heb. 6. and 10. And so he is also refused when in time of persecution he is denied before men Thus Peter refused him when he denied him Sixtly when his servants are rejected and so either in general when Christians are exposed to publique scorn and made as it were the off-scouring of all things or in particular when his Ministers are despised For he that despiseth them despiseth him c. Quest. But how doe the builders that is Church-men refuse Christ Answ. I answer many waies First when they will not preach in his name when they preach not at all For this is to let Christ live as it were in the rubbish still and not to separate him out for the building c. Secondly when in preaching they preach themselves and not Christ crucified leaving the word of Christ to shew their own wit and learning c. Thirdly when they oppose the sincerity of the Gospell in the conversion of the soules of mâ—n or in the practice of godly Christians Fourthly when they teach the doctrine of merit of works or prefer the traditions of men before the commandements of God as did the Pharises Vse The use of this doctrine concerning the refusing of Christ may be divers for First it may teach us patience when we are refused in the world it is no other thing then what did befall Christ himselfe especially it should confirme us against the scandall arising from the discountenancing of godly men which are crucified by all sorts of people in the world If Christ himself were no better used why should we wonder at it to see godly Christians so neglected And if the most powerfull doctrine of Christ were so securely despised what wonder is it if the good way of God be now evill spoken of Secondly it may much comfort us and that especially two manner of waies First by reasoning for the contrary For if it be a signe of a notorious wicked man to let Christ lie like rubbish or refuâ—e stufâ—e then is it an excellent sign of a godly mind to love the Lord Jesus and to account all things but dung in comparison of Christ and his merits and righteousnesse Secondly by considering the effect of Christs refusall For he was refused as our surety that we might be received to favour He was cast off by men as a reprobate that wee might enjoy the admirable priviledges of the Elect of God and besides by enduring this contempt of men he bare the punishment of all our neglect and contempt of God his holy Commandements Thus of the cause The punishment it selfe followes Is made the Head of the corner Two things are here intended as punishment to these builders First the one implied Secondly the other exprest First that which is
or in particular it should note the sinnes of the stubborne Jewes who offended in word when they blasphemed Christ and denyed him But I rather take it as here it is translated and so it notes the causes why many men fall into scandall and from thence into despaire viz. because they bring ill hearts to the Word of God they have mindes that are rebellious and will not be subject to the Gospell but intertaine it with diseased and cavilling mindes Those persons are likely not to receive any good by Christ that quarrell at the word of Christ. Now that this may not be mistaken or neglected I will shew first what it is not to stumble at the Word leâ—t some weake ones should be dismayed then secondly how many waies wicked men stumble at the Word For the first To be grieved in heart for the reproofes of the Word is not an offence but a grace so wee are troubled not with dislike of the Word but of our owne sinnes Secondly to inquire of the truth and that which is delivered and to trie the doctrine by turning to the Scriptures as the Bereans did this is not condemned here nor is it a stumbling at the Word to put a difference betweene the teaching of Christ and the teaching of the Scribes and Pharisees Secondly but men are said to be offended at the Word when their hearts rise against it or they ensnare themselves through their owne corruption by occasion of the Word To speake distinctly wicked men are offended at the Word with a threefold offence First with the offence of anger when they rage and fret at the Word or the teachers thereof because their sinnes are reproved or their miseries foretold And this offence they shew either when they envie the successe of the Word Acts. 4.2 or raile and revile Gods Saints as Ahab did Michaiah for telling him the truth or when they mocke at the Word as the Pharisees did Luk. 16.14 Secondly with the offence of scandall when they take occasion from the doctrine they heare to fall off from hearing or from the true religion or from the company of the godly Thus they stumbled at those hard sayings of Christ that departed from him for that cause or reason Ioh. 6. Thirdly with the offence diabolicall when men pervert the good word of God to inflame themselves the more greedily to sinne making it a doctrine of liberty or taking occasion to commit sin from the Law that rebukes sinne Uses The use may be first for information and so two wayes For first we may hence see the reason why many hearers profit not by the Word It is not because the Word wants power but because they stumble at it They nourish cavils and objections against it they oppose reason to faith Secondly we may hence take notice of the difference of a regenerate and unregenerate heart To the one the Word is a savour of life to the other it is a deadly savour and full of offence to them And withall this may humble wicked men For this is a sure truth that so long as they are offended at the Word so long they have no part in Christ and withall it may comfort all those that love the Word and receive it with joy constantly For that is a meanes and signe of their interest in Christ. Being disobedient These words containe another cause why Christ was no better rellished by them and why they found such an ill taste in the word of Christ it was the wickednesse that was in them Sinne had marred their tastes Sweete meates have but an ill rellish with those who have corrupt and diseased stomackes and the cause is apparent the ill humors in their stomackes and nothing in the meates they eate But of their disobedience before and therefore this shall suffice in this place And thus of the cause in themselves The cause in God followes Whereunto they were appointed There is much difference of the reading of the originall words in the translations Some read thus They stumble at the Word and beleeve not in him in whom they are placed or set and expound it thus In whom they live move and have their being some read in stead of disobedient They beleeved not but for these words read them as here But then their meaning is that the Jewes beleeved not though they were thereunto appointed that is though they had the promise of salvation and were a people separate thereunto and so it is an aggravation of their unbeliefe This sense and reading is not to be despised But I take it as I find it in the translation and so the sense is That these men whether Jews or Gentiles that are here spoken of were appointed to this misery by the decree of God and so they are words that expresse the substance of this part of Gods decree which Divines call Reprobation And so it is to bee observed from hence That wicked men are appointed from everlasting to the enduring of the miseries which are inflicted upon them in this life or in hell This is a doctrine which is extreamly distasted by flesh and blood and proves many times more offensive to the common people and is alwayes to be reckoned as strong meat and therefore that I may fairely get off this point I offer two things to your considerations First the proofes that plainly avouch so much as is here observed Secondly I will set downe certaine infallible observations which tend to quiet mens minds and perswade them against the seeming difficulty or absurdity of this truth For the first the Apostle Iude saith that the wicked men he treateth of were of old ordained to this condemnation Iude 4. and the Apostle Peter saith that the ungodly were reserved unto the day of judgement to bee punished 2 Pet. 2.9 and vers 12. he saith that they are naturall brute beasts made to be taken and destroyed and it is manifestly implied 1 Thess. 5.8 that God hath ordained wicked men to wrath so Rom. 9.22 For the second though this doctrine seeme wonderfull hard yet to assure us there is no hard dealing at all in God there be many things may confirme us and ease our mindes though for the present we cannot understand how this should be and perhaps are much troubled about this point and therefore seriously consider First for thy selfe that if thou have truly repented and doe beleeve in Jesus Christ and hast in thee the signes of a child of God for thy part thou art free from this danger and out of all question art in safe estate and therefore oughtest not to grieve but rejoyce with singular praise to God Secondly seeing God hath comforted us with many doctrines and trusted us with many cleere points of knowledge can we not be contented that God should speake darkely to us in one point especially when wee are told beforehand that there is an Abyssus a depth yea many depths in this doctrine Shall we bee wayward because
our selves to Gods disposing we are his treasure it is reason he should doe with his owne what hee will and the rather because hee will never imploy his treasure but for advantage He that blamed the evill servant for not gaining by his talent will certainly himselfe gaine by all the waies he imployes his owne treasure This doctrine should serve also for a double warning to wicked men First to take heed how they wrong Gods people if they touch his Annointed they touch the apple of his eye Hee will be sensible and requite it They are not in a safe condition that wrong the Favourites of Kings their backes are as good as broken and every man is afraid of them and it is no lesse danger to be injurious to that people which is so deare to God And withall this doctrine should teach us and them that if they have any desire to get the King of heavens pardon or to obtaine favour with him if they have any minde to repent they should do well to get some of those Favourites to commend their suit to the King God will not deny them The prayers of the righteous availe much especially if they be earnest with him Hitherto of the enumeration of the particulars of the prerogatives of the godly the end of them follows viz. That they may shew the vertues of Christ that called them Vertues The originall word here translated vertues is but sparingly used in Scripture the Apostle Paul onely useth it once viz. Phil. 4.8 and the Apostle Peter here and twice in the next Epistle neither doe Interpreters agree about the translation of it For many following the Syriach render it praises and not vertues and so the meaning is our priviledges are bestowed upon us to this end that we should shew forth the praises of Christ and that divers waies First by embracing these prerogatives themselves For these do set out much the praises of Christ as his love to man his wisdome and power that could redeeme a people out of such misery to happinesse and his singular acceptation with his Father from whom hee obtained such large prerogatives for his servants Secondly by thanksgiving when we praise God for Christ and give praise to Christ for all his goodnesse and love to us Thirdly by commending the riches of the love of Christ to us setting forth his praise from day to day as we have occasion by discourse to others Fourthly by living so as that God in Jesus Christ may bee glorified in the woâ—ld especially in the Church Now other writers follow the native signification of the word and translate it vertues but with different interpretation For some by the vertues of Christ understand the benefits exhibited to us by Christ and so wee are enriched with the former priviledges that so wee might make it appeare â—ow much we have gained by Jesus Christ And these benefits of Christ wee shew forth by thansgiving to God daily praising him for them as also by the word of exhortation when we call upon others to seeke after them and lastly by carrying our selves so as may become so great treasure keeping them with all care esteeming them above all gettings and living as contentedly as if God had given us a Kingdome on earth and ordring our conversation so as men might see our care of good workes becomming such high preferment But I rather follow those Interpreters that take the word as it properly signifieth for the gifts of the mind in Christians bestowed upon them by Christ and so it is originally a philosophicall word expressing those endowments of the minde which Philosophers in their Ethickes prescribed and it is the more sparingly used by the Apostle because it is too low a word to expresse the worth of the rich mercies and graces of Christ and the Apostle Paul Phil. 4.8 when he saith If there be any vertue c. meaneth that if there were any vertue in which Philosophers did excell they should strive not to come behinde those naturall men even in those vertues such as were chastity liberality temperance sobriety magnanimity truth justice and such like Now as the Scripture taketh notice of vertue it belongs to the duties of the second table as godlinesse doth to the first and though vertue considered morally hath nothing supernaturall in it yet considered as it is propounded here it is of singular worthinesse to be regarded For though those vertues which were in the Philosophers were but naturall yet there were certaine vertues in Christ belonging to the second Table which as the patterne is given us in him could never bee found in meere naturall men so that the Apostle doth of purpose separate the consideration of vertues and in especiall call upon us to get framed in us those vertues which did most shine in the nature and conversation of the Lord Jesus Christ. Now in all the words foure things must bee distinctly handled First that every Christian is bound to imitate the speciall vertues of Jesus Christ. Secondly that it is not enough to have those vertues but they must shew them forth accordingly Thirdly how those vertues thus shewed forth are still called the vertues of Christ. Fourthly the Periphrasis by which Christ is described is to be attended when he saith It is hee that called us For the first of these it is apparent that the Apostle takes all the godly bound to the imitation of the vertues of Christ. Note by the way that it is the vertues of Christ that are to be imitated For every thing in Christ is not to be imitated as First not his infirmities for though they were unblameable and without sinne yet they imported weaknesse and so though they be in us yet wee are not to strive after the attainment of them Secondly not his workes of Divinity as his miracles curing of men with a word walking on the water fasting forty daies and such like Thirdly not his workes of Office such workes as he did in that singular obedience to that singular commandement of his Father in dying to redeeme the Church and so all the workes of his Mediator-ship as he was the Mediator betweene God and man Fourthly not his workes of obedience as the son of Abraham to the Mosaicall Lawes those that were Ceremoniall for Christ must be considered as the sonne of Adam and not as the sonne of Abraham As the sonne of Adam he was bound to the Morall Law whether as it was first written in mens hearts or as after it was taught by tradition and at length by the Writings of Moses Fifthly wee are not bound to follow every action of Christ in indifferent things no not in such as had some circumstantiall relation to religious duties such as were to sit and preach or to preach on mountaines or by high way sides and in a ship or to pray all night or to weare a garment without a seame or to sit at the Paschall Supper and a multitude
hated the name of a King and Caesar was an Emperour to which divers things may be answered First that though the present Governour was an Emperour yet the Apostle knowing that the most monarchies in the world would rest in the title of King in all ages therefore he useth that title that may concerne the most of the Elect in all ages Secondly that though amongst the Romans the title of King was not used yet the Grecians in whose language hee writ did familiarly use the word which we translate King Thirdly the Apostle might have respect unto the signification of the word as unto a word which was most effectuall to note the highest dignitie among men For it notes him that is the stay or foundation of the people or the Common-wealth and though ambitious men sought new titles as higher yet the Apostle knew that this was most majesticall and honourable for the tearme of Emperour in the signification of it may agree to any subordinate ruler who governes or commands other men Fourthly it may be that the Apostle knowing the hypocrisie of those Emperours who onely disclaimed the name of Kings to avoid the hatred of the people and yet sought the full right of Kings aâ—d so to destroy the liberty of the people giveth the name they sought in substance though not in tearme Where by the way we may note how hatefull hypocrisie is to God and how vaine it is God will unmaske even Kings if they dâ—ssemble with him Hee that trieth the hearts and reines judgeth according to truth and will not be deceived with pretences Though men durst not charge Caesar to affect the Kingdome yet God dares and will require at his hands the ambition of his heart And if God will not beare with dissimulation in Kings much lesse will he beare it in meaner men hee hates hypocrisie and fained pretences and painted shewes wheresoever he findes it which should teach us all to labour for a plaine and upright heart in all things to direct our words and carriage according to the true intent of our hearts For besides that God will plague men for their dissimulation which cannot be hid from him it fals out usually that such as use dissembling are perpetually suspected all their faire pretences notwithstanding as those Caesars were Lastly the Apostle may name Kings to prevent rebellion in the subjects which either should feare such as affected the title or live under such as professed themselves to be Kings and so the meaning is that he would have them obey even Kings how hatefull soever naturally that kinde of government did seeme unto them It may be that the Apostle mentioneth Kings as the last kinde of government a Monarchy being in many respects the most excellent forme of government as being such a forme of government as comes neerest to the similitude of God who is not onely one in nature but in government also and is most agreeable to nature which doth affect unity as well in the body politick as in the body naturall But I let this passe as a question belonging rather to the Politicks than to Divinity to be discussed at large Thus conjecturally of the reason why the Apostle useth this tearme Concerning Kings I propound these things to be considered of First the originall of Kings Secondly the excellencie of Kings both these tend to worke in man the care of obedience to them and their Lawes Thirdly the indefinite manner of propounding the tearme shewing that this submission belongs to all Kings Fourthly the uses of all For the first It is not unprofitable to consider how men came by degrees at length to subject themselves to this government of Kings First man by the instinct of God and by the nature given him tends to society Of all creatures man is unaptest to live alone Mans language shewes that he was made to society and mans disposition shewes that it likes not any estate that must be removed from the knowledge and conversation of other men He that can live without society is either better than a man as is God or worse than a man as is a beast The first kinde of society was oeconomicall as houshold society where was first a society betweene man and wife and thence by propagation grew the society to a full houshold by the comming in of children and servants And hence was the first forme of government where the father of the family was the Head and Ruler The second kinde of society was a Village or Towne which contained in it the government of divers houses or families and this was occasioned either by increase of posterity or for prevention of harmes or out of necessity for supply of necessaries At the first a Village or Towne contained as is thought onely the severall branches of the same family that is when men lived so long such as were descended of their bloud and were ruled by the chiefe and first of their bloud Afterwards strangers of other families that were fewer in number mingled with them to avoid the danger of wild beasts or the injuries of other men yea one of the words used for a village is derived from a word that signifies a Fountaine and so importeth that necessity drew men to dwell together that so they might enjoy the benefit of nature for water which in the Countries first planted was not universally to be had but one Well must serve divers housholds and so the Springs of water was one cause to bring men to this kinde of society and dwelling together The third kinde of society was a City which consisted of the people of many Villages and into this society men came both for commodity and necessity For commodity as namely for trades and the education of children and the exercise of Religion and the administration of justice for necessity that so they might be strengthened against their enemies and to this end they walled and ditched about their Cities as also to keepe in offenders that they might not flee and to keepe out such as were banished that they might not returne and in this society first began the government of Kings For from the beginning it is thought that every City had a King as a Monarch to rule and defend it as appeares in Genesis There was a King of Sodome and Gomorrah and so every of the other Cities had their different Kings Fourthly when men increased so fast that one City could not hold the people which lived in it then began Countries and Provinces and at length the whole Nation consisting of many Cities became subject to one King and afterwards by conquest or marriage diverse Nations yeelded obedience to one King Now the ends why humane societies became subject to Kings and to superiour Powers were the Common-weale and the benefit of the people so united for power was given to Kings that so men might bee protected in the practice of vertue that peace might be preserved among
glory is it if sinning and buffeted yee take it patiently The word rendred Sinning signifies properly to erre from the way or misse the marke and so it shewes us the nature of sinne which swarveth from the direction of Gods Word that agreeth not to the way there appointed Where God hath appointed a way not to walk in it or to goe besides it is sinne and in what things God hath not in his Word appointed a way there men have liberty and they are to be reckoned indifferent and there are a world of such things Doct. 4. We may further note from the word sinning that where servants displease disobey and vexe their masters and will not do as they are bidden they sinne The holy Ghost useth the same word to censure the fault of a servant towards his master which is used to censure the fault of any man towards God Doct. 5. Servants that will not be corrected by words may bee corrected by blowes they may be buffeted Prov. 29.17 19. Doct. 6. Men many times inflict shamefull and sudden punishments for trespasses against them as here they buffet their servants And therefore how just is it if God for sinnes against him powre out exquisite shame and confusion upon wicked men that are impenitent Doct. 7. To suffer for our faults and not take it patiently is a detestable and hatefull vice in the judgement of all sorts of men Doct. 8. It is no true glory to be patient when a man suffers for his faults not but that patience is a duty and praise-worthy in all sufferings but it is no glory comparatively with theirs that suffer and are not faulty and besides it is no glory at all so long as the fault is not repented of while it remaines a fault and so it doth whilst men doe not judge themselves for it and reforme it it is no true praise to endure punishments For patience ariseth either out of a naturall defect of sense or judgement or else it is forced by feare of men or is directed to vaine ends as the applauses of men or the extenuating or hiding of their faults or the like Thus of the first part of the verse out of the latter part divers things may be also observed c. Doct. 1. Such is this evill world that a man may suffer evill for doing well Doct. 2. We must not be weary of well doing though we suffer for it Doct. 3. To suffer for wel-doing may befall any sort of men as here it is supposed to be the case of servants Doct. 4. It is by accident and not from the nature of wel-doing or any necessity that is absolute that men suffer for wel-doing it doth not necessarily follow that men must suffer alwayes or all sorts of men for goodnesse It may befall them it doth not follow that it must befall them and therefore the Apostle saith If you suffer Doct. 5. To suffer for wel-doing patiently is wonderfull glorious and acceptable before God Doct. 6. Many things may be gracious with men that are no whit regarded with God Doct. 7. To suffer for wel-doing when it is not patiently taken is not thank-worthy with God though the cause men suffer for be good yet they lose their praise when they use ill meanes to be delivered or carry themselves impatiently Doct. 8. To know that God favours us or accepts of what we doe will make a man endure strange things as here servants that were used many times little better than beasts yet endure it because it is at all times acceptable to God Doct. 9. Lastly it would here be noted that to suffer for any kind of wel-doing is acceptable before God though a man doe not suffer for Religion but for the duties of his particular calling as the case was here yet every such suffering is gracious before God Ver. 21. For hereunto yee are called for Christ also suffered for us leaving us an example that yee also should follow his steps THus of the first reason taken from Gods acceptation the same reason followes in the beginning of this Verse and that is taken from their calling and for these words For thereunto were ye called the sense is that unto patient suffering for well-doing they were tied by their calling if need did require Now God calls men to suffering divers wayes First by his decree for he hath here destinated men to be made like to his Sonne in suffering unjustly they were ordained to afflictions Rom. 8.29 1 Thes. 3.3 Secondly 〈◊〉 his Word or Law we are called to it because the Word of God doth require that we should take up our crosse and suffer for the truth as many Scriptures shew Thirdly by the worke of Gods grace when he make us againe new men in Jesus Christ for by the same calling that he calls us to be Saints he calls us to suffer for sanctity and this seemes to be intended specially here Fourthly God calls us to suffer by his speciall gift for as he hath given us to beleeve so hath he given us to suffer for his sake Now God by every gift doth really call us to the execution and use of it when there is occasion Fiftly Servants and other Inferiours are called to suffer correction though it should be unjust even by their particular Calling Sixtly the coherence shewes that the example of Christ suffering unjustly is a pattern that calls us also to suffer and so to walke in his steps This last and the third way of Calling are especially meant in this place and so from thence divers things may be briefly noted by way of doctrine For of our effectuall Calling I have at large intreated both in the former chapter and the tenth verse of this chapter First all Gods people or servants become his by Calling it is the way by which God hires servants and makes a people to himselfe for by nature even the Elect are not a people but live in darknesse dead in sinne sensuall and carnall as other men and re-creation is such a linke in the chaine of salvation as cannot be wanting Rom. 8.30 And therefore men should labour to make their Calling sure as ever they would have comfort that they are Gods servants or people Secondly God workes great things many times without any great toile or power of instruments as here To convert a man is but to call him To make him live is but to bid him live Thus God can call up generations of men out of the heape of dead and forlorne mankinde Thus the dead shall be raised at the last Day by the voyce of the Sonne of God which should teach us to live by faith in all estates and rest upon Gods power by which we are kept to salvation Thirdly Gods Calling accepts not the persons of men it puts no difference all are called alike as to honour so to labour and danger The Apostle puts-in all Christians by this Calling to suffer if need require as well as servants
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
his office he is carefull to prove that he hath given knowledge to the men God gave him to prepare them for eternall life Iohn 17.6 7 8 26. Fifthly by the relation it hath to God himselfe it is a part of the image of God in the new man Col. 3.10 Sixthly by the contrary it is accounted a great sinne and a curse to want knowledge Hosh. 4.11 and other gifts or services are rejected as vaine if this grace be not had as Zeale Rom. 10.2 Sacrifice Hos. 6.6 and therefore such as want knowledge should shake off profane sluggishnesse and vaine objections and seeke to be rich in knowledge as the men in the world doe to abound in wealth Pro. 4.7 2.4 And such as have knowledge should strive to encrease it and be thankfull to God for his great mercy in giving them knowledge and the meanes of it Doct. 2. Knowledge is required of all sorts of men Not of Ministers only but of private men of all husbands yea and of all men before they be husbands because so soone as they have wives they are charged to shew their knowledge Iohn 1.9 1 Cor. 8.1 1 Tim. 2.4 This condemnes the sacrilegâ—ous humour of those persons that are like the wicked Lawyers our Saviour speakes of Luke 11.52 which take away the key of knowledge from private men either by their opinions hindering others from seeking knowledge with their errours mudding the cleere fountaine of Gods Word or by their power restraining the meanes of knowledge from the people And withall this should stirre up all sorts of men to seeke knowledge and use all meanes to attaine it as they will give their account unto God of the use of their time at the last day Doct. 3. Knowledge is given us for use and practice not for idle speculation it is given as other gifts of the Spirit to profit withall it is a light to lighten our paths Our knowledge should be after godlinesse Tit. 1.1 It should some way help forwards the worke of godlinesse that we get by hearing should be shewed by practise Iames 1.22 23 24. They that have knowledge and will not use it shall have that knowledge taken from them Mat. 13.11 Nor is the use of knowledge only for discourse but for conversation The words of knowledge or utterance is given to some Christians onely 1 Cor. 12.8 And such as cannot talke much may yet have comfort if they have knowledge to stay their hearts in faith and that they can shew their knowledge by a good conversation Doct. 4. The knowledge seated in our minds should have a commanding power of our actions all should be according as a mans knowledge faith Those parcels of divine truth put into our minds should rule us and dispose of us and make us ordered according to them Those lawes in our mindes should make us master all that rebels against them and make the members be subject to them to obey them Our knowledge should be lively and indued with soveraigne power This is the honour we should give to the light that is in our minds to let it rule us in all things And this point may much humble all sorts of Christians for want of stirring up their knowledge or for want of obeying it Most Christians have their knowledge so feeble that the Divell or the world may lead them aside to all sorts of temptations and yet their knowledge makes not opposition and doth not take arms to subdue what exalts it self against the light of it as it should do 2 Cor. 10.4 Now if men would hearten and give life and power to those notions of knowledge are in their minds and would have their knowledge to have full power they must observe these rules 1. They must daily wound and mortifie and resist the law of the members that is such humours in them as are wâ—nt to be incorrigible Most persons have some faults in their natures that they are guiltie of with a kind of wilfulnesse such faults as must be allowed such as if they be crossed in there will be no peace but open rebellion such faults as sticke so fast to them as if God and man must let them alone in them these members must obey them as a law Now these men must find out and be sure they resist them or else the lawes of the minde will be but feeble and sacred notions infused will starve and wither and never appeare in their life and power 2. Men must be sure they study profitable things and avoide such knowledges as are fruitlesse as belong not to them 1 Tim. 6.20 2 Tim. 2.23 Tit. â— 9 There is knowledge that will puffe up 1 Cor. 8 1. But men must be wiâ—e for themselves and strive to understand their owne way Pro. 9.12 3. They must pray God to put a spirit and life into their knowledge and give them grace to shew all good conscience in their obedience and withall they must pray hard for their Teachers that their word may be a word of power to give fire to the sparkles of light are already in their minds Finally let all men that professe the knowledge of Gods word remember that their knowledge should make them differ from all other men Their lives should excell others according to the knowledge in which they differ from them A man must hold forth thâ— life and light of the knowledge he hath Phil. 2.15 They have a great taske to doe that have received much knowledge much is required of them if they doe ill their example may doe much mischiefe 1 Cor. 8.10 11. Doct. 5. True knowledge makes an impression upon every part of a manâ— life it makes him better in all his wayes both towards God and man as here true knowledge makes a man a better husband He must carrie himselfâ— as a husband according to his knowledge he hath of Gods word Truâ— knowledge enricheth a man in every thing 1 Cor. 1.5 The favour of our knowledge should be manifest in every place 2 Cor. 2.14 The knowledge that will not doe thus is falsely so called 1 Tim. 6.20 There is use of knowledge in the most ordinarie things of the life of man as meats marriage and the things of our calling 1 Tim. 4.3 and therefore this should stirre up all godly Christians to shew this proofe of their knowledge and to pray that they may abound in knoâ—ledge and all judgement Phil. 1.9 Câ—l 1.9 and gives cause to Christians of ill behaviour in their callings or private carriage to mistrust that their knowledge is noâ— tight and in particular wives should pray God to give their husbands knowledge of his Word and to blesse all meanes to that end for that will make them the better husbands Doct. 6. It is an ill thing for men to transgresse against their knowledges when they doe things that are not according to their knowledge or leave undone things they know they should doe The servant that knowes his masters will and
in their consciences or in their estates It may be observed that all the while a man is in contention about his divers or strange opinions in which he dissents he is not quiet in himselfe nor enjoyes firme rest and peace in his owne heart and conscience And experience shewes that many both Ministers and private Christians have brought a great deale of trouble upon their estates by dissenting Now out of other Scriptures we may observe divers other ill effects of diversities in opinions as first it breeds confusion in the Church as the Apostle shewes 1 Cor. 14.32 33. Secondly it breeds division and schisme 1 Cor. 1.10 When men begin to broach new opinions schismes begin in the root of it though it may be a long time before it come to the full growth Thirdly it much disquieteth the hearts and heads of many weak Christians in which respect S. Paul wished they were cut off that troubled the Galathians chap. 5. Fourthly it not onely troubles Christians but many times workes still in them as it proves the subverting of their soules as the Apostles shew in the case of difference about the Ceremoniall Law Act. 15.24 Eph. 4.14 2 Tim. 2.14 16 17. Fifthly it drives men many times into divers acts of hypocrisie or passion or pride or such vices as are contrarie to singlenesse of heart Act. 2. 46. Sixtly it breeds many times strange censuring the authors of new opinions censuring of others as if because they received not their doctrine they were not spirituall enough but too carnally minded and that they were fâ—rre behinde them in knowledge as we may gather 1 Cor. 14.36 37. Thus the false Teachers vilified Saint Paul and the Apostles Thus of the motives to unitie in judgement Before I come to the Use I must put you in minde of a limitation that concernes this doctrine We must be of one minde but then it must be according to Christ Jesus Rom. 15.5 that is this consent in juâ—gement must bee in the truth and in such truth especially as may further the edification of the mysticall bodie of Christ else agreement in judgement is a conspiracie rather than unitie The Use may be both for instruction and reproofe for instruction and so we should all be affected with a great estimation of unitie in judgement and strive by all meanes to attaine to it and keepe our selves so all of us that we doe live in unity with the Church of God Now that we may doe thus 1. Wee should beseech the God of patience and consolation to give us to be like minded even to worke in us the unity he requires of us Rom 15.5 2. We must take heed of private interpretations Men should with much feare and jealousie here or reade of such opinions or interpretations of Scripture as have no authors but some one or few men Of such authors of doctrines we should say with the Apostle What came the Word of God out from you or came it unto you only 1 Cor. 14.36 Especially men must take heed of receiving opinions from meere private persons that are not Ministers of the Gospel for I suppose it cannot be shewed from any place of Scripture that ever any truth was revealed to or by a private man that was unknowne to all the Teachers of the Church yea if the Authors of divers and strange doctrines be Ministers yet that rule of the Apostle should hold that the spirits of the Prophets should be subject to the Prophets Such doctrines as may not be approved by the grave and godly learned that are eminent in the Church must not be broached 1 Cor. 14.32 And this rule hath one thing more in it viz. that men should not expresse difference of opinion without open and manifest Scripture Avoid doubtfull disputations Rom. 14.1 Esay 8. 3. A great respect must be had to the Churches peace so as such doctrines as are likely to breed either scandall or division in the Church are either not to be received or not uttered except in some speciall case Yea moderate Christians that make conscience of unity should hold themselves in conscience bound to be affraid to depart from the judgement of the Church in which they live unlesse it be when doctrine is brought in with great demonstration to the conscience To preserve the unity of the spirit we must have great respect to the bond of peace Rom. 14.19 1 Cor. 14.33 Eph. 4.3 We must greatly reverence the forme of doctrine in the Church where wee live Rom. 6.17 4. That we may be of one mind every Christian must be sure to know the truth which is given to the Churches and to make himselfe fully perswaded in his mind about such truths as are fundamentally necessarie to salvation â— Tim. 1.1 3. 5. Private Christians in receiving opinions should have great respect unto such Teachers as have beene their fathers in Christ God hath bound them to a speciall reverence towards them which they should shew by reverencing their judgements more than any other men in meet comparison 1 Cor. 4. 15 16. 11.1 2 4 5. Phil. 3.15 17. 6. To preserve a further unity it should be the care of such as have gifts of knowledge and utterance to helpe forwards such as are weake in judgeâ—â—nt and to comfort the feeble minded lest they being neglected become a pâ—â—y to deceivers of mindes 1 Thes. 5.14 and to warne such as are not of the same minde Phil. 4. Lastly we should marke such as cause divisions and offences contrary to the doctrine which we have lâ—â—rned and avoid them Rom. 16.17 18. The second 〈◊〉 may be for the reproofe of multitudes of Christians in all places that 〈◊〉 greatly against this doctrine by their dissenting in opinions without due respect of the former rules There is almost no Congregation in the kingdome but is disquieted with this sin yea many times the glory of such as professe religion is greatly obscured by this sin and the sincerity of religion much exposed to contempt and the profane reproach of the wicked And this sin is the greater 1. When men not only bring in new opinions but also bring them in with an opinion that they are more holy and more spirituall than such as receive them not or resist them 1 Cor. 14.37 2. When the opinions are meerely new and unheard of before in the Christian world 3. When they are brought in by private persons that goe from house to house to inferre upon others the singularity of their conceits 4. When themselves are doubtfull inwardly of the truth of what they affirme and are not fully perswaded but doubt both waies and yet take to that side that differs from the generall judgement of the Churches Rom. 14.5 1 Tim. 1.6 7. 5. When men urge their dissenting so violently that a Schisme is made in the Church or Christians are divided from the exercise of brotherly love and mutuall fellowship 1 Cor. 1.10 11. 6. When men are
called 272 Wherein it exceeds all other writings ibid. Servants Service How we are to serve God 473 Who are rejected from the number of Gods Servants 474 It is an excellent freedome to be a Servant of God 475 Their prerogatives ibid. Servants are of divers sorts 486 For what cause Servitude came in ibid. How a godly Servant may comfort himselfe in his estate 488 They must be subject three wayes 490 Helps in their subjection ibid. They are to shew their feare of God in their callings 492 Their feare towards their Masters shewed divers wayes 493 Sheep Signes of a lost Sheep 557 Hopes of returning 558 Motives to returne 559 The time when the number and meanes 560 The maner and signes of returning 561 The lets 562 Shepherd What attributes are given to Christ as a Shepherd 563 564 He is the one true great and good Shepherd 564 The happinesse of such as live under this Shepherd appeares in ten things 565 Shew Seven wayes whereby we may offend by outward Shewes 333 Motives to the Shew of vertue 334 Sicknesse Vide Healing How it comes into the soule 548 The Sicknesse of the soule grievous many wayes 549 Why many feele not the Sicknesse of the soule ibid. Silence To put to Silence is diversly accepted 455 Sin Sixe wayes by which one mans Sin is derived on another 141 How many wayes Sin hinders the growth of the word 200 A man may be said to make Sin many wayes 522 523 How Christ had no Sin 524 Inwhat respect Christ bare our Sins 531 His sufferings fitted to our Sins 532 Men are said to be alive in Sin many wayes 535 Their miserie great that so doe ibid. Sinner To be a worker of Iniquitie what and three wayes manifested 397 Sion The Church is like Mount Sion in many respects 276 How the Citizens of this City may be knowne 277 Their speciall priviledges 279 Sober Sobrietie A fixefold Sobrietie 104 Sojourners Vide Saints and Strangers 4 5 132 Soule What it is 76 Soule taken many wayes 367 Its description ibid. Seven things considerable in it ibid. c. It is a substance but not bodily 368 It is immortall 369 Its originall 371 Anima non est ex traduce 372 God creates the Soule 373 374 Objections against it answered 374 375 Of the union of the Soule with the body 376 Shewed by many similies 377 By what band the Soule is bound to the body ibid. The faculties of the Soule 378 Its five senses 379 The inward senses three 380 The Soule gives to the body a threefold motion 311 The facultie of reason in the Soule and wherein it excells 382 The end of its creation 383 Foure kinds of warre against the Soule 384 The Flesh wars against the Soule five wayes ibid. How the Soule comes to be diseased 548 The sicknesse of the Soule grievous many wayes 149 Many feele it not ibid. The Soule synechdochically signifieth the whole man 17â— Speaking Vide Evill-speaking and Report Spirit What need our Spiritâ— have to be sanctified â—5 In what its sanctification consisteth ibid. Eight things belong thereto 16 Why the Spirit is called the Holy Ghost 93 Why the Holy Spirit ibid. Sprinkling The meaning of that ceremonie of Sprinkling Christs bloud 22 A fourefold legall Sprinkling 22 23 c. The manifold passages of Sprinkling the Passeover opened 25 26 Statutes God hath foure Statute books 149 Foure praises of those Statutes ibid. Stone How Christ is said to be first a Stone secondly a living Stone 249 250 This Stone disallowed how and by whom 251 252 Wicked men compared to Stones in many respects 258 So the godly also ibid. Reasons why we ought to be lively Stones 259 That Christ is laid as a foundation Stone imports many things 276 A corner Stone 282 Elect and precious ibid. Strangers Who and why man is a Stranger even in five respects 3 4 The Elect are Strangers 4 And in foureteene things they should be like Strangers 4 5 The word Stranger literally and mystically taken 132 Prettie allusions from Israels being in Egypt 132 c. We should carry our selves as Strangers 364 Submission The Submission which belongs to Princes and Magistrates hath sixe things in it 425 Objections against this Submission answered 427 Suffer The markes of such as truely suffer with Christ 315 Divers wayes of Suffering 514 Christ Suffered for us in divers respects 517 518 His Sufferings were for our examples 519 Ten things to be followed by the examples of Christs Sufferings 521 Christs Sufferings 〈…〉 532 He suffered in his body and soule 533 Why he suffered on a tree 534 T TAbernacle Christ hath a fivefold Tabernacle 261 A godly man like a Tabernacle in many respects 262 Excellent uses hereof 263 Taste What will bring us unto a good Taste of Gods goodnesse 239 240 Our true Taste is seene both by the causes and effects 241 Wherein the Taste of the godly and wicked differ 242 How far the Taste of the wicked may goe 243 The uses of it 243 244 We can have but a Taste of Gods sweetnesse in this life 244 The uses of it ibid. The true causes of the want of Taste to the Word 245 When we have tasted of it we must not lose our Appetite 246 Temptation Foure sorts of it 57 Sathan tempts five wayes 58 Thirteene degrees of it ibid. c. How Sathans Temptations differ from our owne concupiscence 59 60 Comforts against Temptation 60 Twelve rules in Temptation 61 God tempts man sixe wayes 62 Seven wayes in affliction 62 63 Testimonie The Scripture is our sure Testimonie and thence how our Testaments are to be fetcht 124 125 Time Times Foure sorts of men have enquired about Times 1. The curious 2. The weake 3. The superstitious 4. The wise 83 Tradition The word is taken five waies 89 90 How many wayes children are infected by the Tradition of their fathers 142 Why those Traditions should be so infectious ibid. c. Trust. Five things pertaining to a perfect Trust 105 Nine wayes to shew our Trust 108 Truth What it is 175 What it is to obey the Truth how 176 V VAine-glory Wherein it is seene 512 Verily The word oft used in Scripture and that for three speciall causes 150 151 How many wayes we shew forth the Verilies of Christ 332 333 Why the Verilies that are in us are called Christs Verilies 334 Vertue How the word is taken in the Originall 327 Nine Vertues in Christ which we should shew forth 329 Vertue and Grace are a Christians best riches 618 Vessell The word Vessell diversly taken 642 Visit Visitation Men are said to visit diversly 412 So God also ibid. c. First in judgement 413 Secondly in mercy 414 Signes of such as he visits in mercy 415 What glorious things the day of Visitation brings forth 419 Uncleannesse Two waies contracted 25 Unitie Of Unitie in mind or judgement 674 675 Helpes thereto 676 Aggravations against discord in opinion 677 Many ill causes of