was the lot of David in his time Secondly that all this was foretold in the old Testament and therefore might not seeme strange Thiâ—dly that all those oppositions should be in vaine for God would reject and confound those opposites and would prosper and advance the right of Jesus Christ without the help of those men In the particular consideration of these words three things must be noted First the persons threatned viz. the Builders that is the Scribes and Pharises and those that under pretence of religion did oppose Christ. Secondly the cause of their punishment viz the refusing of Christ the foundation stone Thirdly the judgement inflicted upon them which is twofold the one implyed the other expressed There is a judgement implyed viz. That though they were by calling and in the account of the multitude Builders yâ—t God would reject them and goe on with his work in converting both Jewes and Gentiles without them The judgement expressed is that Christ whom they so much hated and opposed should be in spight of their hearts and to their extreame vexation made King of the Church and exalted to supreme power over all things and the onely stay of the whole Church both of Jews and Gentiles And herein it is to be noted both the manner how this shall be done in the word is become or is made and also the time in that he saith It is made Builders Quest. A question may be moved here for the sense viz. how the Scribes and Pharises and such like men can be said to be builders Answ. For answer hereunto wee must understand that the Scribes and Pharises and so wicked men that possesse eminent places in the Church may be said to be builders First in the account of the multitude whatsoever they were indeed yet they were so accounted as builders and prime men in managing the affaires of the Church Secondly the Scribes and Pharises may be acknowledged in some respect as builders indeed They did God some worke For howsoever they did not soundly teach Christ yet they drew the people by their doctrine to avoid on the right hand the Stoicall strictnesse of the Essenes and on the left hand the profane irreligiousnesse of the Sadduces Thirdly they were builders by calling they have the name not so much from what they were as from what men in their places had been or ought to have been And these are the persons that oppose Christ and are thus severely judged of God Divers things may be hence noted First that men may be great in their owne opinion and in the account of the world who yet are nothing set by of God such were these Pharises Luke 16.14 15. And therefore we should labour for a spirit without guile and not be wise in our selves or rest in outward shews but seek the praise of God we are safe if God allow of us though all the world disallow us Secondly that God will acknowledge freely any good he finds in his very enemies as here the Pharises are not denied the title of Builders for that general work they did in encountring the Sadduces and Essenes And as they are called Builders so are the devils called Principalities and Powers to import what is any way of praise in them notwithstanding their horrible fall Which should teach us to learne of God to doe likewise towards all our enemies and withall it may much comfort us If God will doe thus with his enemies what will he doe with his owne children and servants how will he honour and reward them and if the notorious oppositions of the Pharises cannot hinder Gods acknowledgement of that little goodnesse was in them how much lesse shall the meere frailties of the godly that will doe nothing against the truth though they cannot doe for the truth what they would hinder the glorious recompence of reward and acceptation with God! Thirdly we may hence note that Christ and Religion and the sincerity of the Gospell may be disallowed and opposed by great learned men by such as are of great mark in the Church even by such as were Governors of the Church in name and title Quest. 1. Two questions doe easily rise in mens minds upon the hearing of this doctrine The first is Whence it should be that learned men who have more means to understand the truth than other men and by their calling more especially tyed to the study of all truth yet should be drawn to oppose or reject Christ and the truth Answ. I answer that this may come to passe diversly First sometimes it is because of their ignorance neither may this seeme strange that they should be ignorant for though they may be very learned in some parts of study yet they may be very blockish in some other Besides the naturall heart of man doth not take any great delight in the study of the Scriptures and therefore the answer of Christ was proper Yee erre not knowing the Scriptures or the power of God Secondly in some it is because of their secret Atheisme Many learned men be very Atheists in heart and such were some of the Pharises for they neither knew the Father nor Christ as he chargeth them Thirdly some have a spirit of slumber they have eyes and yet cannot see as in the case of some of those Pharises they could not apply the very things themseâ—ves spoke For being asked about the King of the Jews Mat. 2. they could answer directly out of the Scriptures and give such sigâ—â—s of the Messias as did evidently agree to Jesus Christ and yet these men were so infatuated that when God shews them the man to whom their own signs agree they cannot allow of him Fourthly in some it is envy They are so fretted at the credit and fame of Christ or such as sincerely preach Christ that for very envy they strive to destroy the work of God and to disparage the progresse of the Kingdome of Christ they cannot endure to see all the world as they account it to follow Christ. Fiftly in others it is ambition and desire of preeminence and the quiet usurpation of the dignities of the Church that they alone might raign and be had in request this no doubt moved the Pharises and was the cause why Diotrephes made such a stir in the Church Sixtly in others it is covetousnesse and desire of gain These are they that account gain to be godlinesse as the Apostle speaks and such were some of the Pharises Luke 16.14 Seventhly in others it is a wilfull and a malicious hatred of the truth and such was it in those Pharises that were guilty of the sinne against the holy Ghost Quest. 2. But how shall a simple ignorant man stay his heart and be setled in the truth when the wise and learned men of the world oppose it how can he tell it is the truth which they reject who have more learning and wit than he Answ. I answer A simple and single-hearted
hearts break that is they let the doctrine runne out and never thinke of it when they are gotten out of the Church Heb. 2.1 Or else they have resisted the light of the truth so long that God hath now delivered them over to a spirit of slumber lest they should convert and he should heal them Mat. 13.15 16. Isa. 6.10 Secondly in some the world is the cause of it For either they are entangled with the examples of the multitude especially of the wise Ones and great Ones of the world 1 Cor. 1.26 27 28. Or else they are affrighted with the evill reports with which the good way of God is disgraced in the world Act. 28.22 Or else they are insnared with respect of their carnall friends they are loth to displease father or mother or sisters or brothers or any they have great hopes from or dependance upon Mat. 10.35 37. 1 Pet. 4.2 Or else they have so much businesse to doe and so many cares about their worldly affaires they cannot be at leisure â—o long as to thiâ—ke they cannot bring their lives into order Mat. 13.22 Luke 17. Or else they live at hearts-ease and prosper in their estate and so desire not to alter their course of life and so their prosperity destroyes them Prâ— 1.32 Thirdly in some men the cause is the lust after some particular wickednesse of life in which they live either secretly or openly which sinne is the very Idol of their hearts and hinders a good resolution Fourthly in some the cause is conceitednesse they are pure in their owne cicâ— and yet are not cleansed they rest in the outward profession of religion and the feare of godlinesse and regard not the sound power of it in their lives Lastly in all unregenerate men there are three causes why they are not perswaded to a religious life First the one is the forgetfulnes of their death therefore their filthinesse is still in their skirts because they remember not their latter end Lam. 1.9 Secondly the other is that they are dead in sin What should hinder the conversion of multitudes at once but that we preach to congregations of dead men Thirdly the divell workes effectually in all the children of disobedience striving to hide the Gospel from them and the glory of a righteous life that so they might perish 1 Cor. 4.4 And thus of the second Use. Use 3. Thirdly such as consent to obey and feele themselves raised from death to life and are now desirous to spend their daies in a religious and righteous course of life must observe all such rules as may further them and establish them in an orderly and fruitfull conversation Hee that would live in righteousnesse must thinke on these directions following as the very gates of righteousnesse First he must give over all needlesse conversation with vaine persons and profane men hee must shunne their company as he would such as have the plague running upon them hee must not come neere them as is urged Pro. 14.15 For what fellowship can bee between righteousnesse and unrighteousnesse 2 Cor. 6.14 Depart from me ye evill doers saith David for I will keep the commandements of my God Psal. 119.115 Secondly he must redeeme time he must buy time from his worldly occasions and settle such an order in his worldly estate or outward estate that he may provide to serve the Lord without distraction abstayning from all things that may intangle him or interrupt him Eph. 5.16 1 Cor. 7.29 35. and 9.28 2 Tim. 2.4 He must provide to him time for Gods service and for commerce and fellowship with the godly and for works of mercy Thirdly he must be wise for himselfe that is he must in all the meanes hee useth for or in religion especially apply what hee can for his owne use and study himselfe and to understand his owne way and provide whatsoever he doe for his justification and sanctification and finall salvation Prâ— 9. 12. and 14.8 And to this end he must meddle with his owne businesse and take heed of being a busie-body in other mens matters so much as in his thoughts 1 Thes. 4.11 12. And he must also avoid vaine janglings and doubtfull disputations in religion and quarrels that tend not to his edification but to shew wit or science Tit. 3.9.1 Tim. 6.20.2 Tim. 2.23 And he must keep his eye straight upon the mark to proceed directly and distinctly in building himselfe up in knowledge and grace not losing his time or going about but keeping a straight path to supply what he wants and grow in what he hath Pro 4.25 Ier. 31.32 Hee must take heed of uncertaine running but bee sure to take accounts of himselfe for all his courses to see that hee goe very straight towards the mark and finally hee must not respect company to goe the pase of other men but run as if hee alone were to obtaine striving to excell 1 Cor. 9.24 and 14 12. Fourthly he must esteeme the Word above all treasures Psal. 119.72 Mat. 1â— and take hold of the instruction thereof as that must bee the very life of his life Pro. 4 1â— For by the Word doth God sanctifie us and make us righteous Ioh. 17. And he must order his whole course of life so as that he may see the meanes of all his actions from the Word he must live by the rules of Scripture that will live righteously Gal. 6.16 Now that he may doe thus he must looke to divers things First that he place no confidence in the flesh neither trusting upon his owne wit nor carnall reason nor gifts nor yet yeelding himselfe to be a servant to any mans humour or opinions or example or commandement Secondly he must provide to live so as he suffer not a famine of the powerfull preaching of the Word hee must labour for the meat that perisheth not Ioh. 6.27 and so exercise himselfe in the Word morning and evening that the Word may dwell plenteously in him Psal. 1.2 Col. 3.16 Thirdly he must take heed of adding any more sinnes or duties than are discovered in the Word and of detracting from any thing that is forbidden or required there Psal. 30.6 detesting conceitednesse and singularity having his conversation in all meeknesse of wisedome Iam. 3.13 Fiftly he must daily lift up his heart to God to seeke a way of him whose glory it is to teach to profit and who giveth his Spirit to lead men in the paths of righteousnesse Psal. 23. Esay 48.17 Sixtly he must remember the Sabbath day to sanctifie it For this will be both the meanes and the signes of his sanctification and true righteousnesse It is the market day for the soule Esay 58.13 14. Exod. 31.13 c. Seventhly he must haste to the comming of Christ hee must dispatch his worke as fast as he can and to this end he must cast about to finde out waies of well-doing and when he hath any projects or opportunities of well-doing he must not
meant carnall Christians that had turned from Gentilisme and received the profession of Christian religion but yet followed their carnall courses we may then note that the bare change from a false religion to the profession of the true is not sufficient to salvation A man that hath professed a false religion had need of two conversions the one is from his false religion to the true and the other from profanenesse to sincerity in that religion The corne must be fetched from the field into the barne but that is not enough for so is the chaffe but it must then be taken from the barne into the garner To leave Popery and turne Protestant is not in it selfe sufficient unlesse a man turne from the profanenesse that is in the multitude in true Churches to embrace the sincere profession of the Gospel And there is reason for it for in changing from a false religion to a true a man doth but change his profession or his mind at best but he that will be changed effectually must change his heart and whole conversation and become a new creature So that then these words describe a carnall man viz. that he is such a one as doth not obey the word of God By the Word he meanes here the doctrine published by the Prophets and Apostles and now contained in the Scriptures Many Doctrines may be hence observed 1 The Scripture is Gods Word because God thereby doth expresse the sense of his mind as men doe by their words The Scripture is not the word which God the Father begate but is the word which God the Father uttered and is the word which God uttered to us bodily creatures God though he be a Spirit yet doth speake both to spirits and bodies to spirits by a way unknowne to us to bodies he hath spoken many wayes as by signes dreames visions and the like so by printing the sense of his mind in the minds of creatures that could speake and by them uttered in word or writing what he would have knowne Thus he spake by the Patriarks Prophets Christ and the Apostles They that deny that God hath any words either deny that God is as Psal. 14.11 or else that conceive him to be like stockes or stones or beasts as Rom. 1.23 or else thinke he can speake but will not because hee takes no care of humane things as Iob 22.23 These are Atheists 2. The Scripture is called the Word by an excellency because it is the only word we should delight in God since the fall did never speake unto man more exactly than by the Scriptures and we were better heare God talke to us out of the Scriptures than â—eare any man on earth yea or Angell in heaven yea it imports that we should be so devoted to the study of the Scriptures as if we desired to heare no other sound in our eares but that as if all the use of our eares were to heare this Word Let him that hath eares to heare heare 3. This Word of God now in the time of the New Testament belongs to all men in the right application of the true meaning of it Once it was the portionof Iacob and God did not deale so with other Nations to give them his Word but now that the partition wall is broken downe the Gospel is sent to every creature That is here imported in that unbeleeving husbands are blamed for not obeying the Word which should teach all sorts of men to search the Scriptures and â—o heare the Word devoutly and withall know that the comforts terrours and precepts coâ—â—ained in it will take hold upon all sorts of men respectively 4. The Word of God ought to rule all sorts of men That is implied here in that fault is found with these unbeleevers that they obeyed it not It was given of God to that end to instruct reprove and direct men in all their waies 2 Tim. 3.16 17. It is the Canon or rule of mens actions Gal. 6. 16. It is the light and lanthorne God hath given to men it hath divine authority If we will shew any respect to God we must be ruled by the Scripture which is his Word 5. Unregenerate men have no mind to obey the Word and the reason is because they are guided by other rules which aâ—e false as their owne reason the customes of the world the suggestions of the divell and the like and because too the Word is contrary to their carnall desires and therefore they yeeld themselves to be guided by such rules as are most pleasing to their corrupt natures and besides too the light of the Word is too glorious for his eyes he cannot see into the mysteries contained in it because they are spiritually to be discerned and the naturall man therefore cannot perceive the things of God 6. It is a dangerous thing not to obey the Word of God they are accounted for lost and forlorne men here that doe not obey the Word Men be deceived if they thinke it is a course may be safe for to disobey Gods Word for Gods Word will take hold of them and destroy them and it will judge them at the last day Zech. 1.4 5. 2 Thes. 1.8 They are but lost men cast-awaies that care not for Gods Word 7. Nothing is to be reckoned a sin which is not disobedience to the Word That which is not contrary to some Scripture is no transgression and therefore men should take heed of burthening themselves with the vaine feare of sinning when they breake no commandement of God but only unwarranted traditions either on the left hand or the right 8. The constant omission of religious duties and good workes proves a man to be a carnall person as well as the committing of manifest injuries or grosse offences Here the Periphrasis of a carnall person is That he did not doe what the Word required 9. Men that obey not the Word may be won which should be a great comfort to penitent sinners It is true that disobedience clothed with some circumstances or adjuncts is very dangerous as when men have the means and love darknesse rather than light Iohn 3.20 and when men are smitten with remorse and have blessing and cursing set before them and see their sins and feele the axe of Gods Word and yet will on in transgression Deut. 11. 28. Mat. 3 10. or when men are called at the third or sixth or ninth houre and will put off and delay upon pretence of repenting at the eleventh houre Ma. 20. or when men are powerfully convinced and will raile and blaspheme and contradict the Word Acts 13.45 46. 18.6 and when God pursues men with his judgements and they refuse to returne Ier. 5.2 3 or lastly when men despight the spirit of God and sin of malice against the truth Heb. 10. 26 27 28 29 30. 10. The chiefe doctrine is That sound obedience to the Word of God is the Character of a true Christian a marke to distinguish the true
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
by the light of nature imprinting in man certaine common notions or small sparkles of divine light 2. Secondly by the booke of the creatures by these he did blow and nourish and more kindle the sparkles infused by nature 3. Thirdly when both these proved insufficient by mans sin God revealed himselfe by his word but after divers manners Heb. 1.1 Sometimes by dreames when men were asleep Sometimes by Visions when men were awake Sometimes by types and resemblances Sometimes by Christ the Son of God and so sometimes in the likenesse of a man and in the last age of the world in a true humane nature Sometimes by Angels But most usually by the ministery of man Now the men imployed to reveale Gods will were called either Extraordinarily as Prophets and Apostles or Ordinarily as the Priests and Levites under the Law or the Ministers now under the Gospell So that we now see who these Prophets were It is true that the word Prophet or Prophesie is diversly taken Sometimes more generally for any that foretell things to come so every Preacher is a Prophet and to preach is to prophesie 1 Cor. 14. sometimes it is taken more restrainedly for those that foretell by inspiration or speciall revelation these were called in old time SEERS Those students in the ancient Colledges that were of speciall gifts and more hopefull were called Prophets not that they did all prophesie but because the Spirit did use to fall upon such men Those called children of the Prophets were yonger students that attended upon and were directed by those grave and more ancient Divines Through the abuse of the succeeding time those that were taken out of these Colledges to serve Princes though many times they were men most ambitious and covetous yet were called still Prophets But the Prophets here meant were onely those holy men that by the immediate inspiration of the Spirit of God did foretell things to come concerning the Church and kingdome of Jesus Christ. Now in that the Lord refers us to the testimony of the Prophets it may serve for divers uses 1. First it shewes the excellency of Theologie or the truth according to godlinesse in that it is penned and confirmed by such admirable instruments 2. Secondly it shews that in matters of religion men must have recourse to the testimony of the Prophets their writings are the true touchstone aâ—d square And so in matters of consolation if the Prophets speak comfortably to our hearts it matters not what all the world besides saies or thinks of us sure it is that Christ came not to destroy either Law or Prophets and therefore by them we shall be tryed whether we will or no. 3. It should quicken us to study the writings of the Prophets wee cannot receive their persons now into our houses nor build tombs for them but wee may receive their writings into our hearts and it will be made good that hee that receiveth the writings of one of these Prophets in the name of a Prophet shall have a Prophets reward In the meane time wee have a sure woid tâ— which we may doe well to trust without all wavering Which prophesied of the grace that should come unto you By grace to come he meanes those excellent priviledges that God of his free grace would bestow upon the Christian Churches more than upon any Churches before The Prophets then did foretell of certain great prerogatives with which we Christians should be honoured But what were those priviledges in particular There are an eleven prerogatives of the Christian Church wherein God hath dealt wonderfully graciously with us 1. The exhibiting of Christ in the flesh 2. The freedâ—me from the bondage of the ceremoniall law Gal. 4.1,2.2 â— The admission of the Gentiles to be copartners with the Jewes Eph. 2. 3.2 to 7. 4. The multitude of beleevers in comparison of former ages Esay 54. 1,2,3 5. The more evident vision or manifestation of Gods speciall favour and kâ—â—dnesâ—e in Christ Jesus testified more fully both by the word and spirit The Lord iâ— now fond over the Christian Churches and doth more familâ—â—rly reveale his love nâ—w Eph. 2.7 6. The mâ—re evident clearing of our release from the morall law in respest of the rigorous perfection of it we are not now under the law but under grace so that if sinne have not dominion in us our obedience will be accepted Rom. 6.14 7. A large extent in the proclamation of pardon and forgivenesse of sins so as now any man may get a pardon that will seek it out in the name of Christ Act. 10.43 8. The powring out of the holy Ghost and that either extraordinarily as in the primitive Church or in the measure of ordinary gifts as in utterance knowledge c. 1 Cor. 1.4 5 6. 9. The eminencie of holy life and that in the meaner sort of Christians as well as the greater This is onely true of a remnant that are of the election of grace and so for the power of practice that never age saw it more lively than it is now in many of all conditions that truely feare God Esay 35.8 10. Abundance of outward blessings This God hath promised Esay 60.15,17 and performed in severall states of the Church in divers ages 11. Lastly the more manifest revelation of the doctrine of heaven and eternall life immortality being brought to light by the Gospell so as now wee need not to be taught by the dark shadowes of temporall and earthly ceremonies Now since the holy Ghost hath made us to know that these are times of such excellent graces it may instruct us diversly For in some things it may order us toward our selves and in some things toward others There are foure things we may learne for our selves First let us take heed lest any man faile of the grace of God For wofull experience shews that many thousands even in this light are as destitute of this grace as ever Jew or Gentiles were Now that we may not faile of the grace of God we must doe foure things 1. We must be subject to the Gospell For the Gospell is called the Gospell of the grace of God 2. We must take heed of resisting grieving and despighting of the spirit of grace 3. We must take heed we doe not frustrate the grace of God Gal. 2.21 and so men doe 1. By seeking justification in their own works 2. By neglecting it when it is offered by the word and spirit of God 3. By turning the grace of God into wantonnesse as they doe that make the promises of God and our liberty in Jesus Christ a bawd and cloak for sinne 4. We must goe to the throne of grace and beg grace of God with all importunity giving him no rest till he heare and shew mercy Heb. 4. ult Secondly the consideration of these times of the speciall and plentifull grace of God offered in the Gospell should teach us not onely to get knowledge and grace but
out such a project for reconciliation Besides what can God denie us if hee can give us his owne Sonne and who is pleased also in his Word to signifie so much and commanded it by his servants to be told to the parties offending that he hath found out such a way of perfect peace Thirdly Wee should hence be comforted in all the straits of godlinesse when the Lord goeth about to lay the foundation of grace in our hearts and to forme Christ in us vvee should remember it is the â—ords vvorke and it shall prosper if the Lord will have it goe on vvho can hinder it The gates of Hell shall not prevaile against it vvhen God builds it upon this Rock Fourthly it should teach us in all other distresses to trust upon God and never be afraid of the oppositions of men or the impediments of our deliverance For vvhat shall restraine Gods mercy from us If the Lord can bring about such a vvorke as this to found Sion by laying Christ as the chiefe corner stone in her then vvee may trust him in lesse matters The Lord vvill accomplish all the Counsell of his vvill and he that hath promised that all shall vvork together for the best will performe it To this end he pleadeâ— this vvorke of â—ounding Christ in the vvomb of a Virgin of purpose to give them thereby a signe of deliverance then in a temporall affliction it is easie for him to save us and deliver us from all our troubles that can give us a Saviour for all our sinnes Lastly Ministers that are but under-Masons and Carpenters must learne to take all their directions at God both to see to it that they lay no other foundation then vvhat God hath laid vvhich is Iesus Christ and in all things to be faithfull in good vvorks as such as must make their accounts to God And thus of the Author Thirdly The time followes I lay or put Hee â—peakes in the present time yet meaneth it of a thing to be accomplished in the time to come For God laid Christ downe as the corner stone partly in his Incarnation vvhen hee sent him into the vvorld in the flesh to take our nature and partly hee is said to lay downe this corner stone vvhen spiritually by meanes he formes Christ in the hearts of men in the visible Church Now the Lord speaketh in the presâ—nt time I doe lay for divers reasons â—irst To signifie that the care of that businesse was then in his head he was plotting abâ—ut it and did continually minde it Secondly To signifie that howsoever the maine worke of the open restoring of the world by Christ in the calling of the Gentilâ—s was long after to be done yet God did spiritually forme Christ in the hearts of the remnant so as at all times he did more or lesse further his building Thirdly To note the certainty of the accomplishment of it hee saith Hee did then doe it to assure them it should as certainly be done as if it were then done which should teach us to beleeve God and never limit him When wee have his promise let us reckon upon it if God promise us any thing it is as sure as if we had it Thus of the time Fourthly The manner followes noted in the word Laid I lay There are many things imported under this similitude that Christ is laid as the Mason layes the chiefe corner stone in the earth For it imports First The divine nature of Christ that hee was before he was incarnate as the corner-stone was before it was laid for a foundation Christ descended from heaven Eph. 4.7 9. Secondly The unchangeablenesse of Gods ordinances concerning the giving of Christ. Hee hath laid him as a foundation that hee would not have taken up againe Thirdly the hiding of the glory of Christ and of his life He is of a singular use to the Church and the Frame of God's work appeareth in his members but Christ himselfe is hid with God Col. 3.3 He is like the stone hidden in the earth he is buried in the ground and therefore wee should be the more patient if our life be hid also with God Fourthly It may be by this tearme the mysterie of the birth and conception of Christ is intimated God digged the ground of our natures in the womb of Christ that he might lay Christ there c. Fifthly so it may likewise import the sanctification of the humane nature of Christ who was qualified as the stone is squared when it is laid downe Thus of the manner The place followes In Sion Sion for certaine was a Fort of the Iebâ—sites built on a hill close to Jerusalem which was taken by David and called the City of David 2 Sam. 5.7 the Temple being afterward built here The Church of the Jewes was called Sion because here they assembled and so afterwards it was the title given to the Church of God both of Iewes and Gentiles that agree in one faith and true Religion Zach. 10.11 And in especiall by Sion is meant the place of the assembly of the Saints the Sanctuary In the twelfth to the Hebrewes verse 22. it is thought to signifie the Saints in heaven even the Congregation of the first borne In this place it must needâ— meane the Christian Church in which God built the new world laying the foundation in Christ iâ—carâ—ate whiâ—h began in Ierusalem even at Sion in the Letter Now when the Lord calâ—s his Church by this name of Sion it is to import divers things partly to tell us what we were by nature and partly to tell us what we are by his grace and favour By nature what were our assemblies but Forts of Iebusites in which multitudes of locusts swarmed we were Caâ—aanites enemies to God and all true religion we were the halt and the blinde mentioned Mich 4.6 7 alluding to that in 2 Sam. 5.6 7. But being conquered by David our King even Christ the Sonne of David we are new fortified for his use and our estate is fitly resembled by Sion 1. The Church is like Mount Sion for visibility Christians are like a Citie on a hill they are such as all sorts of men easily take notice of not that thâ— men of the world are in love with Christians but many times out of the hatred of the truth set they eyes and thoughts upon them Matthew 5 c. Secondly The godly are like Mount Sion for unremoveablenesse they that trust in the Lord are like a mountain men may as soon remove a mountain as remove them from God and happinesse in God Psal. 126.1 Thirdly the Church is like Sion in respect of Gods habitation there God dwels there he keeps house there and in the assemblies thereof hee feeds his people The Sanctuary is Gods foddering place it is the City of God the mountaine of his holinesse the City of the great King the City of the Lord of Hostes God shines there Psal. 48.1 2 8. Psal. 50.2
34. and 35. And whatsoever power the Princes had in the Old Testament the same power Christian Princes have in the New Testament Many testimonies might more be added Salomon deposed Abiathar Iehosaphat sent his Princes to see that the Priests and Levites did teach the Law of God in their cities But these may suffice Quest. But may the Magistrate lawfully make or appoint any orders to binde the Subjects about the worship of God Ans. The Magistrate may and ought to determine the circumstances of Gods worship which are not determined in the Word hee may not appoint any more duties as a worship to God but as a keeper of the first Table Hee may give order for the circumstances in or about the doing of religious duties in the Church as hee may appoint the time place and outward forme of prayer administration of the Sacraments fasting almes or the like These things must not be done tumultuously or confusedly but in order and that order the Magistrate may prescribe All actions about Gods worship are of two sorts some differ not from the worship it selfe but are things that God especially looketh at in his worship such as is the purity and sanâ—tity of the heart some belong to the worship of God as heâ—ps and instruments for the better peâ—forming or declaring of that worship The first sort of actions must be prescribed onely by God who onely can give what he requires and of this sort whatsoever is not commanded is forbidden no man may adde or take away or change in these things The second sort are not all of a kinde neither For some are necessary in respect of the being of them as thâ—t there should be Churches marriages or that the Sacraments should be administred c. and these also must be instituted of God onely but some are contingents and belong to the manner how or when as may best agree to the condition of each particular Church Now these last God hath left to the Church and so to the Christian Magistrate to dispose of so as God's truth Christian simplicity or publike edification be not hindred or violated Quest. But here might some one say In these things the matter was appointed of God the Magistrate meddles onely with the manner or the circumstances But may Magistrates by their owne authority bring into the Church things that for matter or manner were never appointed by God and so enjoyne their owne inventions to be observed by the subject Ans. Inventions of men are of diverse sorts for First some are impious and contrarie to the Word of God in their owne nature such as are The invocation of Saints selling of Masses and Indulgences the forbidding of marriage and meats making of Images consecration of Altars the use of holy water prayer for the dead monasticall vowes worship of reliques the exalting of one Bishop to be over all the world and such like these may not be commanded they are the leaven of Pharisees and will spoile all and therefore may not be brought in by any authority Secondly other inventions of men there are that concerne onely things that in their owne nature are indifferent neither commanded nor forbidden of God in these the Magistrate hath power to command but yet not an absolute power for hee may offend in commanding and subjects may offend in obeying And therefore I distinguish thus If the Magistrate command things indifferent in their owne nature to bee used and professe that hee requires them with opinion of worship holinesse or merit or necessity to salvation then the Magistrate sinnes in so commanding and the subject sinnes in obeying but if the Magistrate command things to be used which in their owne nature are indifferent and professe to disclaime the opinion of holinesse worship merit or necessitie then it is lawfull to obey his commandements in such cases So then traditions brought in with an opinion of necessitie c. are unlawfull but traditions brought in for order and decorum are lawfull 1 Cor. 14.40 and this is apparent For if God have left the ordering of things indifferent to men why may not Magistrates appoint that order And if Christians may take in or bring up customes in the time of God's worship why may not the Magistrate doe it by his authoritie If Christians may make an order for what garments women should weare on their heads in the time of God's worship why may not the Magistrate make an order what garments Ministers should weare in the time of God's worship If subjects may of their owne heads appoint a feast of their owne making at the time of God's feast as they did their love-feasts in the Primitive Church and withall appointed the action or gesture of kissâ—ng one another why may not the Magistrate by his authoritie bring in an action or gesture it being such a gesture as God hath neither commanded nor forbidden Finally if in things indifferent a private man may use things indifferent of his owne head why may hee not use them which the Magistrate commands and when hee commands him and if hee may refuse to use some things onely because of his owne will why may hee not refuse them when the Magistrate forbiddeth him But that this point may be more cleere I will set downe a Catalogue of inventions of men used for religious ends and uses without any commandement of God and that both before the Law and under the Law and under the Gospell First before the Law we read of these things The laying of the hand under the thigh in swearing Genes 24. c. Iacobs piller erected as a religious monument Genes 28.18 Secondly under the Law we read of these instances The Altar of the two Tribes and an halfe Ios. 22.10 and 27.30 Davids dancing and playing on all sorts of instruments and songs before the Arke 1 Chron. 13.8 and 15.16 and 2 Sam. 6.14 Davids wearing of a linnen Ephod the garment of the Levites 1 Chr. 15.27 Davids appointing of the offices of the Levites and his bringing in of the new order of singing men into the Temple 1 Chron. 24. and 25. The use of sack-cloth and ashes in fasting Salomon built another Altar besides the Altar of the Lord 2 Chron. 7.7 Hezekias kept the Passeover at a time not appointed by the Law and the people kept it seven dayes longer 2 Chron. 30.2 3 27. About the celebration of the Passeover it is manifest that the godly Iewes brought in of their owne heads 1. The gesture of sitting which Christ himselfe also used 2. The solemne use of the cup of which mention is made also that Christ used it Luke 22.17 The Rechabites abstinence not onely from wine according to the Law of the Nazarites but from husbandry and houses Ierem. 35. The Jewes had every where Synagogues which were not commanded by the Law Luk. 7.5 Mardocheus appointed the feasts of Pur or lots Iudas Maccabeus appointed the feast of Tabernacles which our Saviour graced
thing he would have kept safe Secondly seeing he is the Bishop of our soules we should learne not to give to any man above what is written seeing they are but stewards of his graces and servants under him Thirdly we should especially strive to be such as Christ may take the charge of us and may prove that we belong to his charge If we be of Christs charge then first we must heare his voice all our dayes with great attention and affection His sheepe heare his voice and the voice of a stranger they will not heare Iohn 16. Secondly we must be sure we have returned and repented us of our former wandrings else he is not the Bishop of our soules Thirdly we must resolve all our dayes to obey him that is thus declared to have the over-sight of us and be ruled by such messengers as he sends unto us in his name Bishops also and Ministers should here learne to know what a good worke it is to have the charge of soules under Christ and accordingly carry themselves with all faithfulnesse and diligence and justice and humility not Lording it over Gods heritage but as such as give account unto the chiefe Bishop at his comming 1 Pet. 5.2 3. 1 Tim. 4.1 2 3. and 3.1 They are but Christs Curates Lastly woe to such as are complained of to this Bishop there will be no escaping he will not be corrupted they may escape the punishment of earthly Bishops but they shall never escape the punishment of this heavenly Bishop Matth. 3.5 FINIS SERMONS UPON PART OF THE THIRD CHAPTER OF THE FIRST Epistle of St. PETER Being the last that were preached by the late faithfull and painefull Minister of Gods Word Nicolas Byfield VVherein Method Sense Doctrine and Use is with great variety of matter profitably handled and sundry heads of Divinitie largely discussed Published since the Authors death by WILLIAM GOUGE LONDON Printed by ROBERT YOUNG 1637. TO THE RIGHT HONOURABLE SIR HORATIO VEERE KNIGHT LORD Veere of Tilbery and Generall of the English Forces in the service of the high and mighty Lords the States Generall of the united Provinces of the Netherlands And to his pious and vertuous Consort the Lady Mary Veere such increase of grace as may bring them to fulnesse of Glory Right Honourable THe Almighties gracious acceptation of such oblations as are brought to him encourageth sons of men to offer their Sacrifices on the Altar of his Grace Like ground of encouragement have I to lay this Oblation on the Altar of your Honours patronage Of your gracious acceptation thereof these reasons assure me 1. This Impe now presented to your Honâ—urs is a twin to that Posthumus which was heretofore presented to and accepted of your Honours 2. This together with his other brothers was by their owne Father while he lived devoted to your Honours to divert them otherwaies would be plaine plagium 3. Your Honours did many waies manifest a very good respect to the forementioned Father of this Orphane 4. This Impe it selfe is a goodly Impe and giveth assured hope of doing much good to Gods Church 5. Your Honours high esteeme of all good and faithfull Ministers of their function of their labours and workâ—s is well knowne 6. Your Honours mutuall entire affection and sincere and sweet conversation and carriage one towards another is a lively representation and evident demonstration of the truth of that doctrine concerning Husband and Wife which is principally handled in this Treatise 7. Your Honour my good Lord hath all your dayes beene a valiant and faithfull Champion for the Church maintaining her safety and liberty with the perill of your owne life wherein though Communis Mars bellique casus sit incertus yet successe hath oft crowned your valour instance among other famous victories the incomparable conquest by your Honours more than ordinary courage obtained in New-port-field Can now doubt be made of your Honours favour in countenancing this child of the Church 8. Your Honour my good Lady was a diligent frequenter of his Ministery who preached these Sermons and hearing the distinct points when they were first out of the Pulpet uttered so approved them as oft you desired the publishing of them for they were Cygnean songs the last and sweetest of all 9. As the sacred Scriptures so good Commentaries thereon such as this is are a solace to your Honours in reading whereof you have manifested much delight Finally many and great are the favours and kindnesses which from time to time your Honours have done to the Publisher of this worke which as in duty hee is bound be willingly taketh this occasion in all humility with all thankfulnesse to acknowledge The premisses considered the said Publisher confidently resteth upon yâ—ur Hâ—nours patronage and boweth his knees before the Throne of Grace for a mercifull Remembrance and bountiâ—ull Remuneration of that Goodnesse which your Honours have done to the Church of God to the poore members and faithfull Ministers thereof and in speciall to the Author of this Commentary yea and to the Publisher thereof Black-Friers London 25. Ian. 1625. Your Honours much obliged WILLIAM GOUGE AN EXPOSITION OF Part of the third Chapter of the first Epistle generall of Saint PETER 1 Pet. 3. 1 2 3. 1. Likewise let the Wives be subject to their Husbands that even they which obey not the Word may without the Word be won by the conversation of the Wives 2. While they behold your pure conversation which is with feare 3. Whose apparelling let it not be outward as with broided haire and gold put about or in putting on of apparell 4. But let the hid man of the heart be uncorrupt with a meek and quiet spirit which is before God a thing much set by FRom the thirteenth verse of the former Chapter to the eighth verse of this chapter the Apostle exhorts to such duties as concerne particular Christians and so either in the Common-wealth where he exhorts subjects from verse 13. to 18. or in the Family where he exhorts either servants verse 18. to the end of the former Chapter or wives and husbands in the first seven verses of this Chapter So that in these first seven verses the Apostle intreats of the duties betweene man and wife and first sets downe the wives duty from ver 1. to 7. and then the mens dutie in the seventh verse In laying downe the wives duty he proceeds in this order First he briefly propounds the service of her duty in the first words Wives be subject Secondly he expounds upon it by shewing divers particular things she must expresse in her conversation as Amiablenesse ver 1. Chastitie and Feare ver 2. Meeknesse ver 3 4. Then thirdly he confirmes all by two reasons both taken from example first of godly women in generall ver 5. secondly of Sarah in particular ver 6. Before I set upon the particular parts of the Text divers things would be noted in generall First in that this
and disagreements and faults in the carriage or judgements of Christians in their living together The earnestnesse of the Apostle in heaping up these directions imports that he discerned many things amisse which was not only true of the Churches of Corinth and Galatia and Thessaloniâ—a but even of the Church of Philippi which St. Paul most commends And the like we may find in the estate of the seven Churches of Asia if we mark what is said to them by S. Iohn in his Revelation Yea there was not perfect agreement at all times amongst the Pillars of the first Christian Churches Paul and Barnabas were at variance Actsâ—5 â—5 â—9 and Paul and Peter did openly disagree Gal. 2. The reason is because in this life we know but in part and are sanctified but in part 1 Cor. 13. The Use should be first to teach us not to be offended or scandalized at the differences of opinion that breake out in all the Churches of Christ every where in our times Wee must pray the God of peace to give us peace and know that it hath alwaies beene so and therefore it should not hinder us from embracing the known truth Secondly this should the more enflame our desires after heaven and make us the more willing to die because there will never be perfect holinesse and agreement till we come to heaven then we shall be holy as God is holy and know as we are known and charity will be perfect for ever And besides this should teach us with the more patience to instruct and waite for the amendment of such as are contrary minded and not strive over violently or passionately with them 2 Tim. 2.25 Lastly if Christians can agree no better and have such defects then wee should never wonder overmuch at the monstrous abominations in opinion or life that are found amongst the wicked of the world and in false Churches A second doctrine I observe from hence is That we ought to be rightly ordâ—red in our minds as well as any other part of our soules or lives Yea the minde is to be looked to in the first place Hence it is that in our regeneration our mindes are especially renewed Rom. 12.2 and God requires to be served with our minds Mat. 22.37 Yea as God is an eternall mind so the service of the mind is most proper for God And besides our mindes give lawes to our lives and therefore if the mind be not good the life must needs be evill The happinesse of the whole man depends upon the mind and therefore the Apostle reckons the impuritie of the mind and conscience to be the worst impurity can befall a man Tit. 1.15 and the same Apostle makes it a signe of a man whose end is damnation to have his mind taken up and wholly bent to earthly things Phil. 3.19 This point may serve first to shew the wofull estate of such persons as have ill and unsound minds And the mind is unsound when it is corrupt or putrefied with ill opinions concerning either faith or manners 2 Tim. 3.8 1 Cor. 11.3 and when it is blinded with ignorance 2 Cor. 4.3 4. for without knowledge the mind cannot be good Pro. 19.2 and it is a divellish mischiefe to have darknesse in our mindes as that place in the Corinthians shewes The minde is also unsound and in wofâ—ll â—aking when it is taken up with vile thoughts and contemplative wickednesse Rom. 1.21 Eph. 4.17 and when men have double mindes Iames 4.7 or wavering mindes Iames 1.7 And therefore one of the highest curses God inflicts upon men with whom he is angry is to plague them in their mindes either with a reprobate mind Rom. 1.28 or with a desperate minde Secondly this Doctrine shewes what harmfull creatures deceivers of mindes are they doe more mischiefe than such as deceive men in their estates or poison mens bodies Tit. 1.10 Thirdly this should teach all carefull Christians to gird up the loynes of their mindes 1 Pet. 1.13 and to labour to get a sound minde 2 Tim. 1.7 and in particular to get the unitie of minde which the Apostle here requires And so I come to the third point The third Doctrine then which I observe out of these words is That all true Christians are bound in a speciall maner to strive to be all of one mind which in this place is meant of unity and agreement in judgement and matter of beliefe in the points of Religion This is urged in divers Scriptures as 1 Cor. 1.10 2 Cor. 13.11 Phil. 2.2 Rom 15.5 and this was the great glorie of the first Christian Church that all the multitude were of one heart and one soule Acts 4.32 There are many reasons to perswade us hereunto 1. From the nature of this agreement It is as it were one of the bonds of the mysticall union for though it be not the principall one for that is the Spirit of Christ yet it is a speciall one it is like the veines and sinewes which tye the bodie together to breake this unitie is to cut asunder the very veines and sinewes of the mysticall bodie of Christ 1 Cor. 1.10 2 From the equitie and comelinesse of it We have but one Father one Baptisme one Spirit one Hope and therefore should have but one Faith Eph. 4.3 4 5. 3 From the good effects of this unitie for first it will make us the fitter to prayse God and doe him service with the greater encouragement and comfort as we may see Rom. 15.5 Secondly it will make us ever eat our meat with more gladnesse and singlenesse and quietnesse of heart Act. 2.46 Thirdly it will winne us the more favour and honour amongst the people as wee reade in the example of those first Christians Act. 2.47 yea in the end of that verse wee may gather that it is a great advantage for the conversion of others when they see us agree so well together and further it will bee a singular joy to our Teachers to see us agree and be all of one minde and to serve God with one shoulder as the Prophet speaketh Zeph. 3.9 so Phil. 2.2 Yea it will bee a signe to us that wee are true Christians and have found true comfort in Christ and in brotherly love and that we have fellowship by the Spirit in the bodie of Christ and that we have right bowels and mercie unto others Phil. 2.1 2. 4 From the ill effects of dissenting Two of them may be gathered from the coherence in this place for first it is implyed That if Christians agree not in opinions they will hardly practise the foure other vertues here named towards the persons with whom they dissent they will not love them as brethren heartily nor bee so pitifull to them in distresse nor so mercifull to helpe them if they be in need nor so courteous and kinde to them Secondly if this first rule be transgressed it is very probable they will bring trouble upon themselves and that either
might give over our trades c. For answer hereunto let all such know that though it be true that some men are waxt great rich by such courses yea though they be fat and shine yet the Lord will visit them his soule will be avenged upon them Jer. 5.28 29. For wealth gotten by vanity shall be diminished Prov. 13.11 and the tabernacles of bribery and deceit shall be desolate Mic. 6. 10. to the 16. All such as conceive with guile by that time they have reckoned their moneths aright though they grow never so big shall bring forth nothing but winde and vanity Job 15. ult What shall be given thee or what shall be done unto thee O thou lying and deceitfull tongue thou shalt be smitten with some strange and strong hand of God as with the arrows of the mighty so as thy stroke shall be incurable and deadly and thy destruction shall be as with the coales of Iâ—niper that is both fierce in respect of thy selfe and pleasing in respect of others For men are wonderfully well pleased when they observe that ill gotten goods doe not prosper This hand of God smells like the burning of Juniper Some others might say we are servants and we must lie and defraud others to satisfie our masters The Prophet Zephany reports that the Lord will punish all those very servants that fill their masters houses with violence and deceit the servants I say as well as their masters But might some others say my courses are so secret that my deceit shall never be found out Let such mâ—n learne that the Lord found out this sinne in Ephraim Hos. 11. and will punish it though Ephraim said he was growne rich and in all his labours they should finde none iniquity in him that were sinne Hee thought himselfe sure enough for being discovered and therefore he would contest vehemently and cry out upon such dishonesty in men as to use false words and waights besides it is worthy to be observed that God many times doth not onely discover these secret fraudulent courses but discovers them openly so as their wickednesse is shewed before the whole congregation Prov. 26.26 But others may say in others things am I just and besides I am forward in religion and therefore this offence is not so great Shall I account thee pure saith the Lord with wicked ballances Mic. 6.12 as if he would say all the shewes of religion in the world will not serve the turne if sinnes of deceit raigne in a mans dealing And therefore the consideration of all this should in the second place instruct us and that three wayes First to look to our owne cariage and as we desire to live long and to see good dayes to refrain our tongues from evill and our lips that they speak no guil in all our dealing to detest lying and deceit Psal. 34.13 and so to live as we may be alwayes ready to put our selves upon Iobs triall Iob 31.4 5. Secondly to lay to heart the consideration of the horrible inundations of deceit that hath over-flowed all states and callings of men and so it should work in us both lamentation and supplication before the Lord. For lamentation we may take up all the old complaints of the Prophets Our times have reacht to the measure of iniquity then reproved or rather men now overpasse the deeds of those wicked men wickednesse is in the midst of us deceit and guile depart not from our streets Psal. 55.11 Treasures of wickednesse are in the house of the wicked wicked ballances the bagge of deceitfull waâ—ghts and scant measures which are an abomination to the Lord and for which he threatneth vengeance every where to be found Mic. 6.10 11. Men lay waâ—t as they that set snares they let traps to catch not beasts or fowle but men As a cage is full of birds so are mens houses full of deceit and deceivers It is now the usuall course for men to waxe great and rich withall Ier. 5.26 27. yea this sinne so spreadeth that we may truly say From the least of them to the greatest of them they are given to deceit and will deale falsly Jer. â— 13. Every brother will supplant and every neighbour will walke with lies and slanders They will deceive one another and not speake the truth A man can dwell no where but his habitation is in the midst of deceit and therefore certainly God hath a resolution to stretch out his hand still by publike judgements How can it be but God must visit and be avenged for these great abominations What should be else doe but melt his people in the common furnace of great judgements for such common sins Ier. 9.3 to 10. And as it should teach us lamentation so it should teach us supplication too even to goe to God and that in two respects First to implore his help and mercy for the Church that he would be pleased to spare his people and keepe them from the infection of these vile sins and if it may stand with his good pleasure to worke a repentance in mens hearts that are guilty of these crimes and withall to beseech him for our selves to keepe us that wee fall not into the hands of deceivers for as it is a sinne to deceive so is it a misery to be deceived Psal. 12.1 2 c. and to give us wisdome to beware of men Jer. 9.4 Mat. 10.17 and to deliver us from the men of deceit Psal. 43.1 Thirdly it should teach us seeing the world is so full of guil that it is so hatefull a sin therefore to honour and esteeme such as wee finde to bee true hearted Plaine men with Iacob without tricks and subtlety and true Israelites with Nathaniel in whose hearts and mouthes is no guile Wee should I say love them delight in them and stick to them never to forsake them but to account them the very ornaments of the world and great lights in this great and generall darknesse and to account our selves wonderfull rich and happy in their fellowship and friendship Thirdly this prohibition of Guile may informe us and by intimation shew us the hatefulnesse of the doctrine of the Papists and practise in the point of aquivocation contrary to the expresse Scripture that forbids all lying and deceiving of others and commands us to speake truth and that every one Priest and people and that so his neighbour how much more to the Magistrate Ephes. 4.25 And Iob sheweth that we ought not to talke deceitfully no not for God to speake for him what is not right Iob 13.7 Lastly this may be implicitly a singular and secret consolation to honest and upright hearted men that hate this hatefull sinne of Guile that speake the truth in their hearts and make conscience of their words I meane those true Nathaniels of whom Christ speakes And for the better imprinting of this use I will shew
you two things First the signes and markes of a man without Guile even of a true Israelite Secondly the encouragement and comforts that belong to such men c. For the first a true Nathaniel hath these praises and especiall markes 1. He shunnes Guile in his spirit as well as in his words or workes Psal. 32.2 What hee accounts vile to speake hee accounts vile to thinke 2. His praise is of God and not of men Rom. 2.26 Hee more strives to doe good then to get credit and applause and if God accept him hee cares not though all the world deride him 3. When he confesseth his fault to God he will not hide his sinne but confesseth all his sins that is all sorts of sins and his sin without extenuation or excuse Psal. 32.2 5. 4. If he offend it is of ignorance and he will not receive doctrine of trust and if he be shewed the truth he quietly yeelds and gives glory to God Iohn 1.46 47 48. 5. He is a plaine man and speakes the truth in his heart What hee saith he saith without fraud or dissembling he saith it from his heart his heart and his words agree he hateth lying and all deceit Psal. 15.2 Zeph. 3.13 though he might gaine never so much yet will he practise no untruth 6. He is a constant man just of his word he will performe his promise though it be to his owne hinderance Psal. 15.4 He will not deny the truth though it be to his extreame danger Such men as these have many encouragements to hold on their courses It was a chiefe praise of Christ that he was without Guile 1 Pet. 2.7 and so was it in the Martyrs and Saints Rev. 14.15 It is one of the signes and markes of Gods houshold servants Psal. 15.2 Of a true Convert Zeph. 3.13 These men are faithfull with the Saints and rule with God Hos. 11. 12. Such as these will abide the Balance to be weighed and God will acknowledge their integrity Iob 31.5 The wealth of these men gotten by labour and just dealing shall increase when riches gotten by vanity shall diminish Prov. 13.11 And those lips of Truth shall be established for ever when lying tongues shall be but for a moment Prov. 12.19 And thus much of Guile Onely before I passe further it is worthy the noting that he sayes of these two first sins that all Malice and all Guile must be laid aside which imports that howsoever some other infirmities bee in the godly yet they should be found farre from all Malice and Guile not a jot of either of them should be found in them Malice must bee in them in no kinde nor in no measure neither secret nor open Malice neither grudge nor desire of revenge neither at home nor abroad neither in civill things nor in matters of Religion neither in any of the aggravations nor in the least drop of it And the like may be said of Guile It were a shamefull thing that any kinde of Guile should be found in a Christian in any of his dealings at any time with any sort of men or in any measure For if but a drop of Malice or Guile bee left in us it may breake out againe and our hearts prove like a festered sore Malice is like leaven a little of it will sowre the whole lumpe It is like Poyson a drop may spoile us It is like a coale of fire within it wants nothing but the devill to blow it and then into what a flame may it kindle And therefore we should all looke to our hearts to see that we be free from Malice and look to our wayes that we be guilty of no kinde of Guile Such as are reconciled should note this point to see to it that they keepe not the least drop of the poysonfull grudge in their hearts It is not enough that they say daily they will forgive or can receive the Sacrament For if they cannot respect them with a free heart without reservation they are still infected with the disease of Malice Hypocrisie The third sin to be avoided is Hypocrisie Concerning Hypocrisie I propound two things to be considered First how many wayes men commit Hypocrisie Secondly what reasons there are to disswade us from Hypocrisie For the first the Scriptures discover many wayes of the practise of Hypocrisie In the 23. of Matthew our Saviour notes eight wayes of being guilty of Hypocrisie 1. To say and not doe ver 3. 2. To require much of others and plead for great things to be done by others and not at all doe it our selves as we prescribe it to others ver 4. 3. To doe what we doe to be seen of men ver 5. This is at large opened Mat. 6.1 to the middle of the chapter 4. To affect greatnesse in the respects and entertainments of others ver 6. to 12. 5. To doe duties of Religion of purpose to hide some soule sinne ver 14. 6. To be curious and strict in small matters and neglect the greater duties ver 23 24. 7. To be carefull to avoid outward faults and to make no conscience of the inward foulnesse of the heart ver 25 27. 8. To commend and magnifie the godly absent or of former ages and to hate and abuse the godly present and of our owne times verse 29. to 36. There are divers other Hypocriticall practices noted in other Scripture As 9. To serve God outwardly and yet our hearts to be caried away with vile distractions Esay 28.13 This is a chiefe Hypocrisie to be avoided in such as come to the word 10. To pray onely in the time of sicknesse or danger when we are forced to it and to shew no love of prayer or delight in God in time of prosperity or deliverance Iob 27.8 9. 11. To judge others severely for smaller faults and to be guilty themselves of greater crimes Mat. 7.5 12. To be just overmuch I meane to make sins where God makes none Luke 13.15 13. To be convinced in his owne conscience and yet not confesse it nor yeeld though they know the truth Luke 12.56 57. c. Thus of the divers wayes of Hypocrisie There are many reasons to declare the hatefulnesse of this sin of Hypocrisie I will instance onely in the reasons from the effects The effects of Hypocrisie are either first to others Or secondly to the Hypocrite himselfe First to others the Hypocrite is a continuall snare He walkes in a net that converseth with an Hypocrite Iob 34.30 Secondly to himselfe the effects of Hypocrisie in the Hypocrite are both privative and positive The privative effects which the Scripture instanceth in are chiefly three The first is that the Hypocrite loseth all his service of God In vaine doe Hypocrites worship God Mat. 15. Secondly hee infecteth all his gifts and praises Hypocrisie is like leaven Luke 12.1 It sowreth all gifts and graces a little of it will marre all his praises and gifts whatsoever for the
the mysteries of Religion in that first moment than they did all the dayes of their life before This is that new spirit the Prophet speaks of He that sate in darknesse before now sees a great light he sees and wonders at divine things in Religion whereas before he was a â—ot and understood nothing with any power or life and by the comforts of this light he can heare as the learned understands doctrine in a moment which before was altogether harsh and dark unto him 2 Pet. 1.19 Ezek. 36.28 Psal. 119.130 Mat. 4.16 Esay 50 4. Thirdly by his vehement desire to righteousnesse or after righteousnesse Mat. 5.5 Which he shewes many wayes as by the loathing of himselfe for his want of righteousnesse and for all his wayes that were not good Ezek. 36.35 and by his estimation of righteousnesse above riches and all worldly things Psal. 3.8 9. and by his affectionate enquiry after directions for righteousnesse Men and brethren what shall we do to be saved Act. 2.37 and by his longing after the Word of truth by which he may learne righteousnes Fourthly by his estimation of righteousnesse in others he honours them that feare the Lord as the only Noble Ones all his delight is in them and he loves them and longs after them for righteousnesse sake Fiftly by the covenant he makes in his heart about righteousnesse he not only consents to obey Esay 1.19 but hires himselfe as a servant to righteousnesse resolving to live to righteousnesse and spend not an houre in a day but a life in the service of righteousnesse Rom. 6.13 18. And as the righteous man growes more strong and better acquainted with God and his Ordinances and the workes of righteousnesse other signes break-out upon him which doe infallibly prove the happinesse of his condition such as are First vexation in his soule at the wickednesse and unrighteousnesse of others 2 Pet. 2.8 Secondly rejoycing with joy unspeakable and glorious when he feeles the comforts of Gods presence and begins to see some evidence of Gods love to him in Christ 1 Pet. 1.9 Thirdly the personall and passionate love of the Lord Jesus Christ the fountaine of righteousnesse though he never saw him in the flesh esteeming him above all persons and things 1 Pet. 1.9 Phil. 3.8 9. longing after his comming with great â—rivings of affections 2 Cor. 5. 2 Tim. 4.8 c. Fourthly flourishing like a Palm-tree when he is planted in the house of the Lord and enjoyes powerfull meanes in the house of his God growing like the Willowes by the water-courses Psal. 92.12 13. and 1.3 Fiftly resolution to suffer any thing for righteousnesse sake Mat. 5.12 so as he will forsake father or mother house or lands yea life it selfe rather than forsake the truth and the good way of God Mat. 16.23 Mark 10.29 Sixtly he lives by faith The just lives by faith In all estates of life hee casâ—eth his cares and himselfe upon God trusting on the merits of Jesus Christ and is in nothing carefull but patienâ—ly waits upon God Gal. 2.2 Heb. 10.38 Gal. 3.11 And thus he is described in himselfe Now his righteousnesse is distinguished from the righteousnesse of the Scribes and Pharisees by divers signes and markes as First in the ends of it His righteousnesse is not intended for the praises of men for his praise is of God Rom. 2.26 He doth not his work to be seen of men Mat. 6.1 c. He had rather be righteous than seem so Secondly in the parts of it The Pharisees righteousnesse is outward his is inward also The very thoughts of the righteous are right Pro. 12.5 Hee strives to get a cleane heart as well as cleane hands and is as well grieved for evill thoughts and lusts and desires within as for evill words or works whereas the Pharisee is but like a painted sepulchre all full of rottennes and filth within his soule desires evill when he dares not practise it in his life Pro. 21.10 Againe the Pharisee makes conscience of great commandements but not of the least Hee refraines whoredome murder perjurie swearing by God sacriledge c. but makes no conscience of filthy speaking anger swearing by that which is not God or by lesser oathes deceit covetousnesse or the like whereas a righteous man indeed makes conscience even of the least commâ—ndements Mat 5.19.20 Again a Pharisee may be good abroad but is not usually so at home but he that is truly righteous is so at home as well as abroad hee becomes a good husband master father friend c. as well as a â—â—od man Finally the righteous man hath respect to all Gods Commanâ—ements whereas the Pharisee in some one or other of the commandements lives in the breach of it wilfully and without out desire of râ—formation some in covetousnesse and extortion some in lust and filthinesse Thirdly in the degrees or measure of righteousnesse The Pharisee is carefull of some few workes of which he seekes glory but the righteousnesse of the just man is as the waves of the sea he is industrious to increase in all well-doing and to bee filled with the fruits of righteousnesse every day Esay 48.18 Fourthly in the continuance of righteousnesse The just man doth righteousnesse at all times Psal. 106.2 Luke 1.75 his desire is for ever to bee imployed in good workes whereas the Pharisâ—â—s righteousnesse is but by fits and as the morning deaw and if trouble come for righteousnesse he fals away and forsakes his righteousnesse c. And thus of the Use for triall Use 2. Secondly the excellent living of such as live righteously may greatly reprove such as cannot be stirred with these things to a conscionable care of forsaking their sinnes and of living righteously Quest. What should be the cause that such men as heare so much of the excellent estate of righteous men are not perswaded to convert and embrace that kinde of life Answ. The cause is divers in divers men as First in some it is long of certaine corruptions that discover themselves about the hearing of the doctrine of righteousnesse For either mens hearts are like a beaten path in the high-way that the sound of doctrine cannot enter into their understanding Mat. 13. Or else they understand not with application to themselves but thinke only how the doctrine may fit others Luke 13.1 2. Or else they meet with some hard condition that they are not willing to observe as the rich young Pharisee did or some other harsh doctrine as they account it which doth so vex and offend them that they fall cleane off from the respect of Christ and holinesse as Iob. 6.59.66 Or else they have some vile opinions that let them in the time of hearing as to thinke that one is not bound to doe as the rules of Scripture doe require or that if one be not a grosse offender God will not impute lesse faults contrary to our Saviours doctrine Mat. 5.18 19 20. Or else their