diligence There are three sorts of men Sathan doth in the Church bewitch 1. The first are they that will take no paines at all nor trouble themselves to study about their religion and what belongs to their soules 2. The second are they that though they will take some paines and study diligently yet it is in by-studies as matters of controversie or the generall knowledge of religion or matter that may fit them for discourse or the like 3. Now a third sort there are that will not be drawn aside from the needfullest studies as are repentance assurance order of life c. but their fault is that they study not these diligently For they soone give over and finish not their works either of mortification or sanctification or illumination or preparation for salvation And thus much of the 10. Verse Verse 11. Searching when or what manner of time the Spirit which testified of Christ which was in them c. THe particular subiect of their inquiry was to have found the time of those glories the holy Ghost foretold should follow the sufferings of CHRIST Foure sorts of men have inquired about times and the manner of times For there is the observation 1. of the curious 2. of the weak 3. of the superstitious 4. of the wise 1 Curious men search into times prohibited and restrained from them They inquire what God did before he made the world and in what yeare and day Christ shall come to Iudgement with such like 2 The weake Christian many times is too busie about time as in his distresse his thoughts runne about the time of his deliverance and with impatience he asks How long when hee ought not to limit God but live by faith and leave the time unto God 3 The superstitious are imployed in observing time such were the Galathians of whom Paul was afraid This was their humour they did observe dayes and times not commanded of God but prescribed and kept afoot by the inventions of men 4 Now in the last place the wise observe time and thus they observe time necessarily or arbitrarily Necessarily they observe the seasons and opportunities of Gods grace and so not to observe time is a great offence Ier. 8.7 Luke 9. Mat. 16.3 Arbitrary they enquire after time as the circumstance of some great things wherein there appeareth some glory of God and good to the soule Thus the Prophets here enquire about the time of Gods manifestation of the great grace he promised to the Church Three things may be noted out of these words 1 That the times and seasons of all things are known unto God else the Prophets would not have searched but that it was a received principle that all the times of all things are set and knowne to God 2 That the Lord is many times loth to discover the precise time of his mercy as for a long time he would not let it be known when Christ should come so it was abâ—ut the calling of the Gentiles and so it is about the time of our going to heaven For if it should be farre off men would grow the more impatient with their present condition and by this meanes God tries the faith and patience and obedience of his people and thus are blessings more admired and welcome when they doe come and by works of preparation the happinesse of the Elect is greatly furthered But is it not uncomfortable to be ignorant of the time when God will shew his mercy It is not for 1 The time is infallibly set by God 2 The Lord hath chosen and appointed the fittest time 3 The Lord is precise in keeping his time 3 The third Observation is that when the circumstance of time is not of absolute necessitie for our good to be knowne we must be sober and temperate and enquire with all humilitie we may learne this of the Prophets about salvation it selfe they are said to enquire diligently but about the time it is barely said they searched Thus of the third thing 4 The fourth thing is the Occasion which was an inspiration of the holy Ghost which testified of Christs sufferings and strange glories should follow after So that the efficient cause of the inspiration was the holy Ghost which was in them The finall cause was to testifie or beare witnesse The subject matter of this inspiration was twofold 1 Of the sufferings of Christ. 2 Of the glories should follow The Spirit that was in them Note that he saith not the Spirit of God but the Spirit of Christ so the holy Ghost is called the Spirit of the Sonne Gal. 4.6 He may be called the Spirit of Christ because he is given by Christ and because he is given to the members of Christ and because he should be especially manifested in the times under Christ and because it did especially reveale Christ and chiefly because it was essentially ioyned unto Christ and did proceed of Him and the Father from all eternitie Now for the use hereof Here is both Information and Consolation We may be informed here that the doctrine of the Trinitie was not unknowne in the Church of the Jewes in that we see that the Spirit of God was called the Spirit of Christ. As for that place in Act. 19. where some say they had not heard whether there were a holy Ghost or no It is to be understood of the extraordinary gifts of the holy Ghost which at the time of the conversion of many did fall upon them and not of the nature of the holy Ghost This doctrine also may comfort us greatly for whereas it it the office of the holy Ghost to mortifie the deeds of the flesh to lead us into all truth to be a comforter to beare witnesse unto our spirits to help us when we know not how to pray as we ought c. This doctrine I say may greatly incourageus to beg the holy Ghost and to beleeve our help therein seeing hee is sent of Christ and is at his disposing that dyed for us and gave himselfe for us how shall he not then give us his holy Spirit also if we aske it of him Further hence we may note that the Spirit of God is the onely immediate fountaine and originall of all Prophesies concerning times and things to come The Oracles of the Gentiles were but eyther delusions under ambiguous sentences or but coniectures or else when they did foretell aright they were permitted of God for the further hardning of the people eyther from Scripture or other revelation to foretell As for the Sibyls that prophesied of Christ c. it is no absurditie to grant that they were stirred up by the holy Ghost to prophesie of Christ among the Gentiles c. Verse 12. Vnto whom it was revealed that not unto themselves but unto us they should minister the things which are now shewed unto you by them which have preached unto you the Gospell by the holy Ghost sent down from heaven the which things the Angels desire
the Messias to come 2. By the whole ceremoniall law and service For all those were shadowes of Christ to come But the Gospell is said to be hid and concealed from ages and generations c. Rom. 16.26 Eph. 3.5 Col. 1.26 The text is as it is now It did appeare but not so clearly But how doth this doctrine of the Gospell differ from other Scripture especially from the law 1. In the manner of revelation The law is written in some sort in the heart of man Rom. 2.15 but the Gospell now may not be knowne to nature but revealed by Christ Mat. 16.17 2. In the subject of doctrine The Law tels us what we should be but not how we can be so Now the Gospell shews us a full and sufficient righteousnesse in Christ that will be availeable The Law saith pay what thou owest doe this and thou shalt live But the Gospell saith beleeve the promise and thou shalt be saved 3. In the continuance of the force of it The gospell is an everlasting gospell God will never alter his mind whereas he hath changed his mind for the covenant of works But is it the Ministers duty onely to publish the gospell in that the Apostle saith by them which preached It is chiefly For to produce the effects before mentioned it is his calling who hath commission from God to be his embassador yet private persons may comfort one another with these things But is the gospell onely effectuall when it is preached It is most effectuall then and that is the ordinary meanes God hath appointed 1 Pet. 1. ult The Uses are First for Ministers and so 1. For consolation For the excellency of the subject exalts the dignity of their calling they are trusted with a very glorious embassage Rom. 15.16 17. 16.26 therefore never be ashamed of it Rom. 1.16 and this was taught by Christ himselfe Mat. 4.13 and those Eph. 3.4 2. For Instruction Therefore to serve God in their spirits even with their whole hearts Rom. 1.9 and suffer all things rather then hinder the Gospell 1 Cor. 9.12 Paul saies It is better for mee to dye then to make my glorying void Secondly for the people 1. For instruction 1. To pray for their teachers that God would open their mouthes and make their hearts fat with his goodnesse herein Eph. 6.19 and to esteeme them as Rom. 1â— 15 2. To receive it with all gladnesse and power yea and affliction too 1 Thes. 1.4 5. 2. For terror to wicked men that contemne or neglect so great salvation this is preached for a witnesse against worlds of them Mat. 24.14 The anger of â—od will be revealed from heaven against them Rom. 1.18 God will search mens hearts both for desires and care and for contempt too 1 Thes. 2.4 Act. 15.7 8. and at the day of judgement the terrible vengeance of God shall fall upon them 2 Thes. 1.8 1 Tim. 1.9 10 11. This makes their judgement greater Thus of the lesse principall The most principall cause is the holy Ghost sent downe from heaven By the holy Ghost sent downe from heaven The meaning is to affirme that the things propounded in the Gospell are the more eminent because they were effected by the very holy Ghost This that is here â—â—id that the holy Ghost was sent from heaven was first and principally fulfilled in the dayes of the Apostles and chiefly then also in the day of Pentecost as is shewed in the second of the Acts. But secondarily it is true of all faithfull Ministers that the holy Ghost works wonderfully from heaven in the power of the Gospell Ghost It is an old English word and signifieth a spirit and the Spirit of God is called an holy Ghost or spirit 1. for distinction sake and 2. by effect For Gods Spirit is holy that is it hath all holinesse and it hath it in it selfe not by illumination from any other higher cause and so are not the spirits of men and Angels holy mens spirits have sinne in them on earth and the Angels and blessed soules in heaven have no holinesse but what they received 2. Gods Spirit is holy by effect For it his proper work to sanctifie the elect and so to work holinesse upon the spirits of men by spirituall regeneration But why is Gods Spirit called a holy Spirit rather â—hen wise or mercifull c First when we call him holy we comprehend all that in it for wisdome and mercy are but parts of holinesse Secondly in respect of us and his working in us it is a most proper word for it notes his working in the Elect above all reprobates Fâ—r a man may be a wise man and yet perâ—sh Mat. 11 2â— 1 Cor. 1.19 and a man may give all his goods to the poore and yet it is nothing 1 Cor. 13.3 but now if a man be made a holy man hee is sure to be saved Well then the first doctrine is that Gods Spirit is a holy Spirit which may serve for divers uses 1. To exalt in us a further sense of Gods goodnesse that is pleased to put his Spirit within us seeing our hearts are so uncleane and his Spirit so holy 2. It may humble uâ— and feare us from sinne if we belong to Christ we carry about with us the Spirit of Christ Rom. 8.9 Now think of it then thou canst not sin but thou hast a witnesse and a Judge within thee Besides the very respect of the holy Ghost should move thee to feare sinne for sinne grieves the holy Ghost and hinders his work of sealing thee up to the day of redemption Eph. 4.30 3. It should encourage uâ— in the works of mortification for Gods Spirit hath his name of holinesse and though it be never so hard yet by the Spirit wee shall be made able in some measure to mortifie the deeds of the flesh Rom. 8.10 and to walk in Gods statutes Ezech. 36.27 Secondly if we consider why the holy Ghost is hâ—re named wee may learn that the holy Spirit of God is the first and chiefe cause of all that grace which either Ministers or people enjoy in the gospell Which may first comforts us against all the impediments of the gospell Oh might some men have thought a 100. yeares agoe how is it possible to bring downe the power of Antichrist why by the Spirit of Christs mouth he will consume him 2 Thes. 2. In the mouth of Christ in the preaching of the Gospell there is a Spirit even the Spirit of God which will doe more then 10000. armed men to pull him downe Oh might some one think I shall never understand or never remember so many holy comforts and instructions why the Spirit of God will teach us to profit and leade us into all truth and help our infirmities when wee deale with God and his ordinances and pull downe those strong holds which Sathan hath to hinder the obedience
119 2â— esteeming it above all riches Ps. 119.14 72 110. exercising our our selves in it day and night redeeming some time constantly to be imployed in it labouring most for the foode that perisheth not Ioh. 6.27 Amos 8. 12. being resolved to deny our reasons profits pleasures credits and carnall friends and all for the words sake Marke 10.2 Thus in generall In particular two things may be noted in this verse First the praise of the word for the continuance it abideth for ever Secondly the explication of the kind viz this is true of the word which we preach unto you The first thing theÌ„ is that the word abideth for ever which other scriptures with like plainnesse avouch Ps. â— 17.2 Mat. 5. 24. Two things would be explained 1. how the word abideth for ever 2. of what word of God this is true For the first the word of God abides for ever in divers respects 1 In the Archetipe of it in God the plotforme in the minde of God though all Bibles were destroyed yet the word of God could not because the originall draught of it is in God himselfe 2. In the very writings of the word it shall last for ever that is till time be no more If all the power on earth should make warre against the very paper of the scriptures they cannot destroy it but the word of God written will be to be had still It is easier to destroy heaven and earth than to destroy the Bible 3. In the sense of it all that is said in scripture shall be performed the counsell of the Lord shall stand not a word of Gods promises or threatnings shall faile Psal. 33.11 12. 4. It abideth for ever in the hearts of the godly the impressions made in the mindes of the godly are indelible every godly man hath the substance of Theologie in his owne heart which seed will abide in him 1 Ioh. 3. 5. Lastly it abideth for ever as it makes us abide for ever and so it abideth in the gifts of the minde wrought by it in the life of grace quickened by it and in the fruits of righteousnesse to which it perswaded men Rom. 11. The gifts of God are without repentance and the word begets an immortall seed in us and the fruits of the faithfull will remaine and their righteousnesse for ever Ps. 111. 3. 1 Pet. 2.3 Ioh. 15.16 1 Cor. 3.14 1 Cor. 13. ult 2. Now for the second It is true of every word of God of every jott or tittle of it that it abideth for ever The Law and the Gospell by the law I meane the morall law for the ceremoniall law lasted but for the Jewish eternity which was till Christ repaired the world and made all things new The Use may be First for information and so in five things 1. Concerning the vanity of all outward things the perfection of them doth come to an end but of Gods word there is no end Psal. 119. 2. Concerning the estate of hypocrites and such whose righteousnesse is but as the morning dew Hosh. 6.5 this shewes they have not received the power of the word in that it doth not abide in them 3. Concerning the misery of all wicked men heaven and earth shall passe away before one tittle of the curses and woes denounced against them shall faile or be unaccomplished yea it will remaine to judge them at the last day Ioh. 7. 4. Concerning the morality of the Sabbath For since this is one of the ten words of Gods law even this word of the Lord must abide for ever else more then a tittle of it should faile before heaven and earth faile 5. Concerning the madnesse of two sorts of men 1. Such as account all diligence in preaching reading and hearing to be foolishnesse 1 Cor. 1.18 2. Such as are scorners and jest at the threatnings of scripture and say with them in the Prophet let the word of the Lord come that wee may see it Ezech. Secondly for instruction and so it should teach us all to adde to â—ur cares and desires after the word as that which will doe us good another day since in the lasting profit of it it will indure above all things else and therefore is better then all treasures yea to get this perpetuity of good wee should not thinke much to be at any labour or cost for it and the rather seeing it is such a sufficient portion or heritage Lastly this is comfortable to the godly divers waies 1. Against their unbeleefe when they are in distresse especially of spirit they thinke the word of God was wonderfull comfortable to David and such like but they cannot beleeve it should be so to them this doctrine assures them that the word of the Lord endureth through all ages and is as able to save their soules and sanctifie and comfort them as ever it was 2. Against the weaknesse of their memories The word will abide for ever some seeds of holy truth will never be lost and the spirit will lead them to all truth and bring the sayings of the word to their mind when they shall have need 3 Against the scornes of the world though men deride their counsell in making the Lord and his word their refuge yet they may be well pleased in themselves and resolve with the Psalmist still in God to praise his word For the profit of it will last to them when riches and honor and pleasures fade like the flower of the grasse to wicked men 4. Against their feare of falling away For the word of God in effect abideth for ever and it makes them abide for ever This is the word which is preached unto you These words explaine the sense of the former and direct mens minds to that use of the word which is most proper and powerfull to effect immortality in us and so there is a threefold limitation 1. That the word of God doth then cheefely beget in us eternall graces and abiding fruits when it is preached to us The intent of the Apostle is to exalt preaching not to deny efficacy to the translation or reading of the word but to shew that then it is most lively when it is in preaching fitted and applied to us and this may both instruct us what to doe and informe us what to thinke It should teach us especially two things the one is to depend upon hearing as the especiall meanes by which our soules may live for ever Heare and your soules shall live Esay 55.4 2. and it should also settle us in the resolution to heare if this be so let him that heareth heare Ezech. 3.7 It may likewise informe us in two things 1. of the misery of all such as have not the benefit of the word preached how doe their soules perish for ever 2. of the honor God doth to his poore servants the Ministers of the word when he treâ—â—â— about eternall life he sends the people to their Ministers as if he would tell
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
whether my obedience be right or no seeing I cannot have true grace else Answ. I might answer out of other Scriptures that a childe of God may know his obedience is right by two things 1. Because God heares his prayers Ioh. 9.39 Psal. 66.18 2. Because thou hast hyred thy selfe by covenant to doe Gods works as a servant of righteousnesse and thou dost worke as a servant every day Rom. 6. But I answer out of this text Thou maist know thy obedience iâ— right because thou hast these foure things 1. Thou makest the truth thy guide and dost obey for the truths sake and commest to the light as Ioh. 3.21 2. Thy obedience is from thy heart and with thy heart it is inward as well as outward 3. Thy obedience is in all things 1. Though it be against thy profit c. Heb. 11.8 2. In the least commandements 4. Thy obedience is in all places 1. As well absent as present Phil. 2.12 2. Before the wicked as well as the godly 3. Before the meanest Christian as well as the greatest Through the spirit Our sanctification was first wroâ—ght by the Spirit of God and it is of the assistance of the Spirit that we doe performe obedience to the truth of God For 1. It is the Spirit that quickens us and raiseth us in the first resurrection Ioh. 3.5 2. It is the Spirit that leads us into the truth â—â—d enlightens us Ioh. 14. 3. It is the spirit that sets us at liberty from the bondage of corruption we have lived in 2 Cor. 3.17 and kils the deeds of the flesh Rom. 10.11 4. It is the Spirit that makes us mourne when wee faile of â—bedience Zach. 12.12 5. It is the Spirit that sheds aâ—â—oad the love of God in our hearts by which we are inflamed with desire to obey Rom. 5.5 It baptizeth us with fire Mat. 3. 6. It is the Spirit that makes us finde a rellish and sweetnesse in spirituall things Rom. 8. 7. It is the Spirit that worketh in us the particular graces that adorne our obedience Gal. 5.22 yea by the Spirit the Lord works our works for us it causeth us to obey Ezech. 36. Esay 26. Psal. 90. 8. It is the Spirit that shews us the recompence of reward to incourage us to obey 1 Cor. 2.10 The Use is 1. For information for hereby it is evident 1. That the godly have Gods Spirit Rom. 8.9 2. That there can be no absolute free-will in man seeing it is not by his owne power that he doth obey Gods will 3. That the holinesse a Christian hath in this life is of singular worth Wee use to esteeme the work by the workman And if wee admire them that can make us faire houses clothes faces c. how much more should we admire the workmanship of the Spirit of grace that purifies and makes our soules faire It is a better piece of workmanship then is shewed in making of the world 2. It should teach us 1. To be more carefull of sinning seeing wee shall thereby vexe or grieve or tempt the Spirit of God in us yea and deface his workmanship 2. To stir up our selves to undertake the work of godlinesse seeing we have the Spirit to assist us which is a Spirit of power 2 Tim. 1.7 Vnto the unfained love of the brethren One chiefe end of our sanctification is that wee might ever after live with all holy love together God hath purifyed us to this end that wee might love the godly above all others after we are converted That which is chiefly to be done of us is the duty of brotherly love In these words three things are to be observed 1. That the godly are brethreâ— 2. That we must love the godly above all others and that we were converted to that end Our chiefest fruit after conversion is to shew our love to them 3. That God cannot abide faining in this love 1. For the first the godly are brethren Col. 1.2 1 Tim. 6.2 Mat. 23.8 borne of the same wombe 1 Pet. 1.23 adopted of the same Father Eph. 4.5 brought up in the same family Eph. 3.17 estated in the same inheritance Rom. 8.17 written amongst the living in the same City with the writing of the same house of Israel Esay 4.3 executing the same office of Prophets and Priests to God Rev. 1.7 1. The Use is first for information We see the godly though despised in the world yet are people of a great kindred The meanest Christian hath as good friends as the greatest Potentate Grace works as it were a consanguinity with all the Saints 2. For instruction and it should teach us divers things to doe and avoid Are the godly thy brethren Then 1. Live familiarly with them visit them be not a stranger unto them Act. 15.36 2. Doe what thou dost faithfully for them Ioh. 3.5 3. Defend one another by words and works ye are brethren let not a godly man be wronged if thou canst help it 4. Supply their wants with a brotherly affection Iam. 1.15 1. Ioh. 3.17 The things we must avoid 1. Wee must take heed of contention Gen. 13. and this contention is either 1. Publike suites 1 Cor. 6. 2. Private quarrels or discords Ob. But they doe me wrong Sol. 1. Admonish them of it Mat. 18.18 Lâ—v. 19.17 2. Be not unadvisedly angry Mat. 5.22 3. If they repent forgive them even seventy times Mat. 18.21 and be quickly reconciled Mat. â— 23 24. 2. Call no man Rabbi or father on earth Mâ—â— 23.8 9. The Angels refuse it Rev. 19.10 22.9 3. Speak not evill one of another Rom. 14.10 Iam. 5.9 4.11 It is the devils property to accuse the brethren Rev. 12.10 4. Be not ashamed of them for Christ is not ashamed to owne them as brethren Heb. 2.10 5. Have them not in respect of persons The poore are brethren as well as the rich Iam. 2. Though they be in tribulation yet they be companions in Gods kingdome as well as we Rev. 1.9 6. Lastly Superiours Magistrates Ministers Masters of families must take heed of tyranny and contempt for they rule their brethren The godly must be loved above all others this is a maine end of our sanctification Rom. 13.8 Col. 3.14 Eph. 4.16 1 Ioh. 3 11â— 4.21 The Use is first for reproofe of worlds of people that neglect this love of the godly which should be as the life of their lives yea contemne them yea and reproach them they love none worse then the godly Quest. But how shall I know who are godly Answ. Thou maist know them 1. By their innocency they beare their fathers image 2. By their love to Gods house and the Word 3. By their language 1 Ioh. 4.5 â— 4. By the opposition of the world Quest. What good should I get by them Answ. 1. By sorting with them thou wilt be protected from many judgments which else would fall on thee Sodome had been spared for ten
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
verse 7 this effect is both propounded and amplified propounded in those words The tryall of your faith amplified 1. by comparison with goâ—d triâ—d in the fâ—rnace 2. by the event it will be found to praise and honor and glory at the appearing of Iesus Christ. The second objection might be made thus Wee know not whether the former comforts belong to us to which the Apostle answers by giving three signes by which men may try themselves 1. The love of Christ whom they have not seene 2. Beleeving 3. The unspeakable and glorious joyes of the Holy Ghost verse 8. The end of all which is the salvation of their soules verse 9. Thus of the Prolepsis the testimonie of holy men foâ—â—owes where consider five things 1. Whâ—â—e sâ—â—i fie In generall Prophets In speciall those Prophets which were appâ—â—â—â—ed to testifie of the grace that should come unto us Christians 2. 〈…〉 precâ—â—â—nes to furnish themselves for the knowledg of the things they testified They searched inquired diligently 3. The question they studied or unto which they testifie In generall 〈…〉 of salvation verse 10. In speciall it was of the manner and time of the grace foretold 4. The 〈…〉 them to this earnest desire after this knowledge and that was the inspiration of the Holy Ghost driving them to foretell of the passion of Christ and glories that should follow 5. The successe and that is that they were answered of God where observe two things 1. The manner of the giving the answer it was by revelation Unto whom it was revealed 2. The matter of the answer which concernes both Persons and Things The persons are considered negatively and so they were resolved that they themselves were not the men to whom those glories did belong and affirmatively that they did minister those things unto us Christians Now the things promised are not onely propounded but commended and that two wayes 1. By the glory of their efficient causes which were lesse principall the Apostles and more principall the Holy Ghost sent downe from heaven 2. By the adjunct respect of the Angels which things the Angels desire to looke into Hitherto of the consolation The exhortation followes from ver 13. to the end where observe 1. The things unto which they are exhorted verse 13. 2. The reasons by which the exhortation is inforced The things to which he doth exhort are three 1. The first concernes the renovation of the mind Girde up the loynes of your minde 2. The second concernes the moderation of life be sober 3. The third concernes the confirmation of their hope Trust perfectly upon the grace to be brought c. ver 13. The reasons follow and they are 6. in number taken from the consideration 1. Of the Image of God verses 14 15 16. 2. Of the judgement of God verse 17. 3. Of the redemption in Christ verses 18 19 20 21. 4. Of the relation to the godly verse 22. 5. Of the immortality of the soule verse 23. 6. And sixtly of the mortality of the body verses 24 25. The first reason taken from the Image of God is both propounded and expounded propounded in these words as obedient children expounded two waies 1. by description 2. by testimonie By description 1. negatively shewing what they should shâ—nne Not fashioning your selves to the lusts of your former ignorance ver 14. 2. He sets it out affirmatively both by shewing the patterne to be imitated viz the holinesse of him that called them and also the manner of imitation viz to be holy in all manner of conversation ver 15. In the testimonie two things are to bee noted 1. Whence the proofe was fetched in these words As it is written and 2. what was alledged viz Be yee holy as I am holy ver 16. The second reason is taken from the judgement of God where note 1. The proposition of the reason viz Hee that yee call upon as Father c. 2. The inference or use of the same viz Passe the time of your sojourning in feare In the proposition consider 1. Who shall be judge viz he that was called upon as a Father 2. How he shall judge viz without respect of persons 3. Whom he shall judge viz every man 4. For what they shall be judged viz according to their workes verse 17. The third reason is taken from the consideration of our redemption and this reason should move the more 1. Because all the precious things in the world could not redeeme man verse 18. 2. Because the deliverance from our vaine conversation was one of the maine ends of our redemption verse 18. 3. Because our redemption was effected by a matchlesse price viz the passion of Christ which is increased 1. In that it was a suffering even to the effusion of blood 2. that it was a suffering of one that was so infinitely pure without spot or blemish verse 19. 4. Because our redemption was ordained in Gods counsell ver 20. 5. Because the honor of manifesting Christ in the cleare preaching of the Gospell is done now to us Christians and not to the Fathers of old verse 20. 6. Because our redemption was ratified by God the Father and that two waies 1. By raising Christ from the dead 2. By giving him glory verse 21. 7. Because all this was done that our faith and hope might be in God verse 21. The fourth reason is taken from our relation to the godly ver 22. In which reason observe 1. A proposition of doctrine 2. An exhortation by way of use The proposition in it selfe properly concernes sanctification which is described 1. By the nature of it imported in the mâ—taâ—horicall terme purified 2. The subject of it your soules 3. the forme of it in obeying the truth 4. The cause of it the spirit 5. The end of it which was brotherly love amplified by the property of it unfained The exhortation is therefore to love one another with a pure heart fervently The first reason is taken from the immortalitie of the soule which is considered two wayes 1. In respect of the fountaine of it which is the new birth 2. In respect of the meanes of it which is set downe 1. negatively not of corruptible seede 2. affirmatively where consider what the meanes is and by what it is What it is viz incorruptible seede By what it is the word which is praised for three things 1. It is of God 2 â—t liveth 3. It abideth for ever ver 23. The sixt reason is taken from the mortality of the body compared with the eternity of the word of God ver 24 25. Of the vanity of man ver 24 which is â—â—th propounded and repeated propounded as it concernes either the person of man All flesh is grasse or the condition of man All the glory thereof is as the flower of grasse The repâ—tition â—s it concerns both is in these words the grasse withereth and the flower falleth away The eternity of the word of God is propounded in
God hath given of his free grace and shall be fully brought upon you at the last day when Christ shall bee shewed in his glory to the world Now there are six reasons which may induce you to the care of a holy conversation intended in the former dutyes 1. The first concernes the image of God ye are the children of God and therefore you should live so as becomes Gods children and expresse in your cariage the resemblance of the nature of God not given your selves over onâ— of the liking of sinne to the service and obedience of any of those corruptions which either your selves lived in before your calling or are usually found in such onely as know not GOD. But as God who by the power of his word hath converted you is holy so should you strive with respect of all his commandements to resemble the praises of God in all your carâ—age striving in every duty to follow your patterne And the rather because this hath beene anciently required in the old Testament of Gods people to propound unto themselves the imitation of Gods holinesse and to detest sinne because they would not be unlike to God 2. A second reason may be taken from the judgment of God For the time must certainly come when God whom we call a Father and call upon as a Father in this life will summon us before his Tribunall certainly and speedily and then no man shall escape but shalt be dealt with without partiality or any corrupt respect according as mens workes have beene either good or evill and therefore it behoves us that are in this world but as sojourners for a time to spend our daies in all carefulnesse and godly feare 3. A third reason may be taken from the consideration of our redemption which hath many important motives in it For it cannot bee but yee all know that your misery by nature was so great that yee could not be ransomed if all the treasures of gold and silver in the world had been given for you and when you were redeemed a chiefe respect was had to the freeing of you from the viciousnesse of your conversation in which vainely yee spent your times and which corruption in many things yee sucked in from the sinfull examples and precepts and ill education of your Parents and ancestors But especially if yee consider what a matchlesse price was given for your ransome even the pretious blood of Christ who as a most absolute sacrifice for our sinnes was without all soule of nature or life and so the full substance of all the ceremoniall sacrifices and in particular was the true lambe without blemish or spot that makes attonement for the sinnes of the world And the rather if yee consider that from all eternity God had ordained that Christ should dye for you and when the fulnesse of time came that God was to reveale his Sonne as the Saviour of the world hee shewed him in the flesh and caused him to be preached unto you and for your sakes with far more evidence and clearnesse than in forâ—er ages To you and for your sakes I say that doe constantly put your trust in Gods mercy through his merits that God that to shew he was fully paid the uttermost farthing of our debts came to the prison doore and let him out which he did when he raised him from the dead and besides exalted him to wonderfull glory when hee ascended up into heaven that so for the time to come you might beleeve and trust upon Gods goodnesse and favour to you without all feare or doubting 4. And the rather in the fourth place should you be carefull of the former exhortation if you consider your relation to the godly to whom ye are 〈◊〉 For seeing that by the spirit of God your soules are purified from the leprosie of inward evills by the holy course you have held in clensing your hearts of those evills which might hinder your internall sanctification in that obedience you yeeld to the truth of God and inasmuch as the end of all this reformation was that there might be a holy communion and affection without hypocrisie and dissembling among such as feare God who are all the children of one Father therefore see to it by any meanes that yee order your lives and hearts so that you may love one another both with ardent affection pure sincere hearts which you never doe unlesse you gird up the loines of your mindes and live soberly be setled in the assurance that yee shall altogether one day raigne in heaven 5. And fiftly the immortality of your soules should perswade with you you were made new men not as you were made men by a naturall propagation but inspired with a life that should never cease having the seed of this eternall life cast into your hearts by the word of God which in it selfe and by effect in you liveth and abideth for ever And lastly if you consider the mortality of your bodies All in a mans outward estate is but vaine and transitory the bodies of all men are but as the grasse which is to day and tomorrow is cut downe and cast into the oven Man is quickly and suddenly gone nor is the glory of mens outward estate better than their bodies For all the riches pleasures c. of this life in which men glory most they are but as the ' flower of grasse His body withereth like the grasse decaying in a short time till he have nothing left but the very roote of life and as for his riches and pleasures they like the flower fall off so as they are never recovered againe many times in this life but alwaies in death But on the other side the word of God upon which men should set their hearts continueth in the efficacie of it in the sense of it and in the fruit of it for ever and that you may not be mistaken this is that word of God which is daily preached unto you AN EXPOSITION OF THE FIRST EPISTLE generall of PETER CHAP. I. verses 1 2. 1. Peter an Apostle of Iesus Christ to the strangers that dwell here and there throughout Pontus Galatia Cappadocia Asia and Bithynia 2. Elect according to the foreknowledge of God the Father unto sanctification of the spirit through obedience and sprinkling of the blood of Iesus Christ Grace and peace be multiplied unto you THe purpose of the Apostle in this Epistle is to confirme the Christians to whom he writes in the faith and to assure them that it was the true grace of God they had received and to perswade them to all possible care of sincerity of life becomming the Gospell and to constancy in tryalls The Epistle stands of three parts 1. The salutation Chap. 1. ver 1 2. 2. The body of the Epistle Chap. 1. ver 3. to Chap. 5. ver 12. 3. The Epilogue or conclusion Chap. 5. ver 12.
to be considered of 1. What need our spirits have to be sanctified 2. Wherein lyeth the sanctification of the spirit of man Our spirits have great need to be sanctified 1 By reason of the first sin they want originall righteousnesse and they are corrupt and infected with a generall leprosie 2. By reason of the steine and uncleanenesse all our actuall sins have added to the former corruption 3. By reason of the inhabitation of uncleane spirits our spirits have in them trenches cages forts and strong holds of Sathan 2 Cor. 10.4 and therefore had neede to bee cleansed after such soule spirits have been there 4. The naturall spirit of man frames nothing but evill and that continually this makes God so weary Gen. 6. In particular all the faculties of the spirit of man need sanctification 1. The minde is covered with a vaile wrapped in an ugly mantle of darknesse distracted with errour coupled with a thousand formes of evill thoughts 2. The memory performes no service to God it should be Gods Treasurer and Register but no body is in the office to keep record 3. The Will is grievously diseased and with sicknesse so distempered that it will not be ruled by any not by God not by men not by reason not by religion nor doth it agree with it selfe For man wills not alwayes the same thing 4. The affections out of the first poyson of naturall corruption have such monstrous births of evill that the spirit by them is set out of all order They are compared to beasts Esay 11. To fighting soldiers 1 Pet. 2.12 To tyrants making cruell lawes and leading into bondage Rom. 7. 5. The wretched Conscience then which there was once no diviner thing on earth is now in miserable case For either it is sick of a Lethargy and sleepes or if it waken it is like a mad Dog or Lion or a Iudge transported with rage It is ignorant without light it is soiled or â—teinâ—d with a thousand sinnes It is impure and exceeding base and without all properties of a divine Iudge For it is blinde and will be corrupted and will deferre the Affise c. Insteed of a throne of judgement it is thrust into a hole and horrible dungeon of darknesse where the Sunne of righteousnesse shineth not and there for the most part as if it were still night it lieth obscure and sleepeth And thus of the need we have of sanctification in our spirits The sanctification of the spirit lyeth in two things 1. In cleansing the spirit from sinne 2. In adorning the spirit with graces In the cleansing of the spirit consider both from what and how For the first if any aske what there is in our spirits needes cleansing away I answer That besides what hath been shewed many more particulars may be set out thus There are vile both impieties and unrighteousnesse in our spirits must be done away For impieties There is ignorance errour atheisticall thoughts pride hypocrisie inconstancy hardnesse of heart and division of heart conceitednesse vanity selfe-love hatred of goodnesse false feares carnall confidence forgetfulnesse doubts unsetlednesse unbeliefes of all sorts and love of the world For unrighteousnesse There are evill cares covetousnesse lusts of all sorts hatred malice desire of revenge anger fretting worldly griâ—fe bitternesse discontentment vaine-glory emulation inordinate affection and evill concupiscence as good as men thinke their hearts and meanings are they may by this taste see how foule their spirits are Now for the second The spirit is cleansed from these sins by degrees and to that purpose the spirit of God worketh and useth 8. distinct new qualities which have not place in the soule but upon occasion of this service against sin And these are 1. Spirituall poverty or sense of sin and misery 2. Base estimation viz of the world with the pleasures profits and lusts of it Phil. â— 8 Esay 30.22 3. Hatred of sinne 4. Shame for sin Rom. 6.21 5. Godly sorow 6. Feare 7. Indignation 8. A purpose and inclination to forsake sin Thus of the cleansing of the spirit The adorning of the spirit followes The spirit of man in sanctification is adorned with holy graces and here I consider of the adorning 1. of the minde 2. of the heart 3. of the conscience The minde is adorned with three things which come new into it 1. The first is a heavenly light 2. The second is humblenesse of minde 3. The third is purity of imaginations 1. This light comes in by the illumination of the spirit setting in the minde a celestiall kinde of knowledge and this stands in two things For first this sanctification breakes open a way and sets at liberty the light of nature which was imprisoned and withheld in unrighteousnesse and then there is besides infused a new light from above and this light hath in it 1 1. A holy discerning of good and evill truth and falshood by which the minde in a measure discerneth a general course of avoiding the waies of death and the 〈◊〉 of hell 2. A holy inquiry by which the minde aspireth after God and truth and tryeth things that differ 3. Wisdome from above by which the minde is caried not only to a foresight and forecast for the things of the soule and a better life above the things of the body and this life but is furnished with certaine feedes of discretion for practise with observation of the circumstances of time place persons maner end occasions c. 4. A sacred frame of piety and patterne of godlinesse and truth and this patterne is so communicated to the understanding that it is indelible no dangers sin or death can ever utterly abolish it This frame of truth is perfected by degrees 5. There is planted in the minde Gods watch by the light whereof all the wayes of the heart and life are over-looked 2 2. The second grace planted in the minde is humblenesse of minde 1 Pet. 5.5 and this hath in it 1. A sense of the wants of the soule and life of man 2. A lowly kinde of forecast in all things to glorifie God and profit man accounting it no abasement to serve and please with all readinesse 3. A thankfull acknowledgement of the mercies of God infinitely above desert by which a man holds himselfe not worthy of the least of Gods mercies 4. A freedome in matters of opinion from selfe-conceit by which a man attaines to that not to be wise in himselfe or to rely upon his owne reason or judgement Thus a man is not high minded 5. An accounting of others of Gods servants better then our selves 6. A pronenesse to humiliation for sin and humility in cariage 3. The third thing brought into the minde is purity of imaginations holy thoughts by which the minde converseth as it were in heaven already and feedeth upon the fairest objects in heaven and earth Prov. 14.22 Phil. 3. 20. Colos. 3.1 Thus much of the
the generall First that Gods last workes are his best works which should teach us to imitate God and never feare the forbearance of God time cannot change him he will be never the worse or the colder for delay Secondly if woe marke what daies these last daies are wee may also note that God doth his best workes when men doe their worst For of these last daies it is that the Apostle speaks that they should be such wicked and perillous daies and this we should learne of God also to let our piety and patience then shine most when impiety and violence doe beare most sway Thirdly there is a time when God will at once fully deliver and save his servants and judge for them and therefore wee should not be weary of well-doing Fourthly Gods servants must not think to be fully delivered till these last times and therefore they must walk circumspectly redeeming the time and alwaies stand upon their guard seeing the daies will be ever evill wee should remember and hold fast and lay up provision for many daies Fiftly it is the will of God that the day of Judgement should not be known to any man or Angell for the moment of it and therefore it is here described by ages not by dayes and howers which may confute curiosity and teach us to watch at all times Sixtly the world shall have an end there is a last time there will be an end of all perfection and therefore we should learne to use the world as if we used it not and therefore woe is to them that so greedily mind transitory things and that place all their happinesse in the things of this life Why is the time of the last Judgement called the last time It is called the last time 1. because time shall thenceforth be no more 2. Because after that day there shall be no space left for repentance or salvation for wicked men 3. Because Christians shall be delayed no longer but then all their wrongs shall be righted all their sinnes shall be pardoned all their wants shall be supplyed all their infirmities shall be removed all their promises shall be fulfilled all their graces shall be perfected all their desires shall be satisfied 4. Because all things shall then be fully determined ended and finally ordered But why is this time deferred so long First to demonstrate Gods wonderfull patience and to cleare his justice in that eternall vengeance shall then be exercised on the wicked For by this deferring it will be made manifest that hee did it not suddenly or passionately or privately or before hee had used all other meanes Secondly it is forborne till all Gods eternall decrees in the government of the world be accomplished especially it is stayed til the number of the Elect be gathered and the fulnesse both of Gentiles and Jewes be come in And thus much of this verse and so of the first part of the consolation that is to say the proposition of arguments now followeth the confirmation Verse 6. Wherein ye rejoyce greatly though now for a season if need require ye are in heavinesse through manifold tentations IN this Verse and the rest to the 13. is contained the confirmation of the proposition and that is performed two waies 1 By prolepsis or the answer of objections vers 6 7 8. 2. By propheticall testimony ver 10 11 12. For the first the Apostle labours to confirme them especially against two objections whereof the first might be taken from their crosses For they might say they were so pressed with the multitude of tentations inward and outward that they were much disheartned in the contentation of their estates Now unto this the Apostle answers that Christians have no cause to hang down their heads for their afflictions and that for foure reasons 1. Because one may have many crosses and yet have exceeding much joy 2. The molestation that comes by tentations or crosses is but for a season 3. That a Christian is not bound alwaies to trouble himselfe or be grieved at his troubles It is but when need requires 4. Because great profit comes by afflictions and tentations that is to say the tryall of our faith ver 7. Secondly they might object that they know not whether the former consolation doe belong unto them And to this he answers Verse 8 9. by shewing that there were three things in them by which they might know that those comforts did belong unto them 1. The first was their love of Christ. 2. The second their faith in Christ. 3. And the third their unspeakable and glorious joyes the consequent end of all which would undoubtedly be the salvation of their souls this answer is contained in the 8. and 9. Verses and thus of the order of those words Now whereas all these Verses containe answers to secret objections in the minds of men before I come to the opening of the particulars in the answers I note divers things briefly from the generall and which is here implyed First that God seeth the secret thoughts of mens hearts he seeth all the risings of their thoughts and affections and the inclinations to object any thing any way whatsoever which should make us carefull to looke to our selves for the very thoughts and risings of our hearts especially if there be in men a wicked rebellion against the truth let them not deceive themselves For certainly God will judge them for their very inward boilings and indignations against the truth even those which they doe not or dare not utter For contrary thoughts aswell as contradictions Secondly not onely God seeth but the word of God meeteth with the very secret thoughts in the heart or life of man though they were never knowne or uttered it ransacketh the spirit of man and will search strangely into the secrets of mens courses There can hardly be an objection in a mans minde but if hee constantly attend the Word it will meet with it which may encourage humble Christians to rest upon the Word for it will heale them of all sorts of spirituall diseases The Lord can strangely be their Physitian when no creature knowes it and withall it confutes their stomack that being met withall in the word think the Preacher aimes at them and that it comes of very spleene against them wilfully being ignorant of this that the Word would search them though the Preacher never knew their faces For it is the Word of him that knows all the hearts of men and was framed of purpose by the all-seeing Spirit of God that it might discover what was hid and converse secretly in the very bosomes of men Thirdly wee see here that there may be objections in the minds of the very Elect even of such as have true grace we may not imagine that they are absolutely freed from all doubts and feares Fourthly objections In that the holy Ghost is so
had informed themselves in some good sufficiency of knowledge herein and therefore they might not neglect his exhortation that might be proved by such a known reason For as much This word notes a dependance with the doctrine of the former reason and shewes that these reasons are linked in a chaine you cannot pull the one but you draw the other also And from hence wee may note 1. The sacred combination of holy truth in the mysteries of religion they hang all as in one chainâ— and 〈…〉 as in one body there is a wonderfull agreement amongst them they point one to another whereas in the writings of men by reason of their imperfection they are oftentimes discording not from other men but from themselves also their assertions sound as if they were afraid one of another or ready to fight one against another 2. That the right knowledge of Christs first comming to redeeme us serves generally to inflame our hearts to a desire after and care of his second comming to judge us For by his first comming 1. We know he hath satisfied for our sins and therefore need not feare the sentence of condemnation or Gods anger 2. We know how dearly he paid for our sins and therefore we should for ever hate sinne 3. We know that he cannot but doe us honor then since for our sakes he himselfe was judged on earth and did shed his owne bloud for us 4. We know that at that day we shall be fully redeemed and receive all the inheritance prepared for us What shall I say if this his first comming were so full of love pitty care grace and profit for us how then should we long for his second comming when he shall give himselfe not for us but to us for our eternall delight and happinesse The Use may be for tryall of the truth of our faith in his first comming if we can stirre us up with care and cheerfulnesse to provide for his second comming then we doe effectually beleeve it else it is very doubtfull whether we doe indeed know Christ crucified Thus of the coherence the insinuation followes Yee know From hence foure things may be noted 1. That we may be profitably put in mind of the things wee know yea we need to be put in mind of them for thereby wee may know things the better and more fully but especially wee need it for the use of knowledge This is true in rebuâ—es for sinne in consolations in affliction in directions for our lives and as here in the doctrine of the mysteries of our religion they and we know the doctrine of redemption perhaps but the powerfull use of that doctrine we are altogether wanting in besides what we know we know but in part The Use is for great reproofe of those vaine persons that neglect hearing reading admonition c. upon pretence they know it already if that were true yet this doctrine shewes we need to be put in mind even in the things we know yea wise men will receive commandments yea and rebukes too Prov. 9. It is a discreet commendable charity sometimes the better to perswade and winne affection to insinuate the praises of others as here the Apostle so did Paul to Agrippa Act. 26.3 It is certaine that by nature we are pleased highly with others opinions of our knowledge and contrariwise the aâ—peâ—sion or ignorance is wonderfull hatefull there be some sins that vexe us more then others to have them imputed as lying and divers others so ignorance the devill knew this well in Eves case the intimation of ignorance made her ruine her selfe and her prosterity and so doth the devill still What makes many goe to hell for want of direction how to be saved even this they will not have their ignorance seene What makes many leap from the cradle of religion to the throne of censure so as to think themselves fit to judge whole Nations when troops of learned men are extreamly toyled with advising Is it not this opinion of knowledge Now as the devill useth it for hurt so may the godly make advantage of the weaknesse of our natures herein the better to direct us to good 3. Of all doctrines we must be sure to know the doctrine of our redemption for this is the most fundamentall doctrine of all others It is impossible to be saved without the knowledge of this 2. Of all doctrines this is most clearly taught in Scripture 3. Of all doctrines wee have most need of this against the discomforts of temptations infirmities afflictions and death it selfe 4. This most exalts the glory of Gods grace and mercy and all others are in a manner built upon this 5. Lastly this hath exceeding great force to perswade us to holinesse of life for it both shews us to whom wee belong and what reason we have to obey him and withall implyes how vile we are in our selves First so labour for knowledge herein that thou mistrust thy own nature and the policie of the devill even the slower thou findest thy disposition to it the more strive after it let not the devill rob thee of this knowledge above all other We are not redeemed with corruptible things as silver and gold In these words is contained the first principall point namely the invalidity of all earthly things to redeeme us they containe the disabling of the riches of this world and as the words lye two things are said against the treasures of this world First that we are not redeemed by them Secondly that they are corruptible things That they cannot redeeme the soule of man is evident 1. By proofe Psal. 49.6 7. 2. By experience we see wicked men abound in these things and yet goe to hell Psal. 17. ult 73.12 Eccles. 9.11 3. This may appeare by a distribution of the parts of redemption for they cannot appease Gods anger Prov. 11.4 they cannot restraine the devils power they cannot buy us a righteousnesse answerable to that the law requires they cannot be a ransome to keepe the soule from hell Iob 29.9 19 20. they cannot cover our imperfect workâ— they cannot buy us a better nature but rather choke the word of God Mat. 13. and make men carelesse of repentance and conceited of theâ—â—elves and wilfull to entertaine sinne Prov. 28.11 Hosea 12.8 and drowne men in noysome lusts 1 Tim. 6.9 yea how hard is it for a rich man to enter into the Kingdome of heaven Mat. 19. Lastly they cannot make us immortall Iam. 1.10 11. Thus it is cleare they cannot redeeme us For the second they are corruptible This is manifest Solomon saith they have wings Prov. â—7 they vanish subject to violence or vanity Mat. 6.13 yea many times they goe away with an ill loose it may be the ruine of the owners Iob 20.18 Eccles. 5. Ier. 17.11 nor can they goe with their owners when death comes Psal. 49.17 The Use may be 1. For information It should raise the price of true grace and
is urged from the example of Christ Heb. 12.3 4. 2 Cor. 4.17 18. Rom. 8.17 That your faith and hope might be in God In these words the eighth point is contained viz. the end of our redemption viz. that our faith and hope might be in God that is that knowing our debts to be paid in Christ and God to be well pleased in him we might for ever relie upon God for present favour and future salvation Faith and hope are not all one Faith lookes upon Christ exhibited and made present in his ordinances Hope lookes upon Christ hereafter more fully to be revealed Faith beleeveth the promises to be true Hope expecteth performance Faith beleeveth eternall life is given us and Hope waiteth when it will be revealed Faith is the mother of Hope and Hope is the nurse of Faith Faith takes notice of present prerogatives and Hope chiefly looks to things to come The doctrines that may be observed from hence are divers Though we doe truely beleeve yet we doe need to be often stirred up to faith and hope still For 1. We beleeve but in part 2. We need faith all our life long 3. We are hard of beleefe in our selves 4. There is nothing the devill more opposeth 5. There is nothing God or Christ more desireth as the coherence shews 6. Nothing more glorifieth our profession and daunteth our adversaries then an unmoveablenesse of hope 7. Nothing more provides for us A Christian could live by his faith if he had nothing else The Vses also are divers for therefore 1. We should stir up one another and be examples one to another in beleeving and receive the exhortation one from another 2. Especially every one of us should be carefull to increase in faith and provide to beleeve in God at all times Quest. But what must we doe that we may doe so Answ. 1. Desire the sincere milk of the word 1 Pet. 2.2 2. Be frequent in the use of the Sacraments 3. Pray to God to increase thy faith Luke 17.5 4. Practice holinesse and be diligent about those graces mentioned 2 Pet. 1.10 in the coherence Quest. But how can we beleeve still For 1. We have not alwaies meanes to accomplish the good we desire Answ. Doe as Abraham did Rom. 4.10 beleeve the promise above hope Quest. 2. God himselfe sometimes fights against us Answ. Say with Iob Though he kill me yet will I trust in him Iob 1.3 Quest. 3. But our crosses are desperate Answ. Yet say as David did Psal. 23.4 Though I walke in the shadow of death yet c. Quest. 4. But we have sinned Answ. Christ hath prayed that thy faith might not faile Luke 22.32 Quest. 5. But our faith is so weake we feare we cannot beleeve still Answ. There are comforts for that in these places Esay 42.3 2 Cor. 12.9 and God hath received the weake in faith Rom. 14.1 3. Quest. 6. But I have so many hinderances and have so many things to passe through Sol. Yet be perswaded as Rom. 8.38 and say with Paul Through Christ I can doe all things Phil. 4.13 3. All this adoe about faith and hope should make us carefull to informe our selves of the things by which faith is assaulted that when such things befall us we may be armed against them Now besides such things by which faith is assaulted intimated before there are many things without us to omit our owne doubts and Sathans tentations within us that have assaulted and tryed faith 1. False doctrines 2. Contentions in the Teachers of the Church 3. Treacherie of brethren 4. Prosperity of the wicked and impuâ—ity of wickednesse 5. The small number of beleevers 6. The deformity and oppression of the Church 7. The falling away of many from the faith 8. The delay of Gods promises 9. The tokens of Gods wrath 10. The scoffes of mockers 4. Lastly hence wee may gather a reproofe to our selves for our marvellous neglect in faith and hope how might the Lord justly have left us for ever as a people without Christ and without hope in the world There is one faith and hope in all Gods servants Your faith Eph. 4.5 The use is therefore to love one another seeing we have all one faith one I say in respect of the Author meanes object and end 2. It should comfort poore Christians whatsoever difference God hath put otherwise yet they have the same faith that Abraham David the Martyrs or any had Here is implyed that all faith and hope in other things besides God is vaine Hope in the wedge of gold is vaine The Hypocrites hope in credit is vaine Trust in the arme of flesh is vaine c. And the truth is a Christian is never perfectly well till he can place his faith and hope onely in God It is good for him sometimes to be stripped of all other things that he may put his confidence in God Verse 22 Seeing you have purified your soules in obeying the truth through the Spirit to the unfained love of the brethren so that ye love one another with a pure heart fervently THE fourth reason to inforce the exhortation in the 13. verse is contained in these words and is taken from that relation and respect wee beare unto the godly it is in effect this By repentance and holinesse we are all made brethren and in repentance and reformation of our lives one main thing we aime at is the advancement of our happinesse and holinesse in the love of the brethren whom we prefer before all people in the world and resolve to rest in the contentment of their communion and therefore wee ought so to resist the impediments within us or without us and to order our lives with such holy sobriety and so to stir up our hearts in the hope of the happinesse to come that we may in all purity of nature and life and earnestnesse of affections cleae unto them in this world as the onely people we shall live withall in the world to come There are two things in this verse 1. A proposition of doctrine 2. and an exhortation by way of Use. The proposition is this Ye have purified your soules in obeying the truth by the spirit unto unsained love of the brethren or brotherly love The Use is therefore see that ye love one another with a pure heart fervently The proposition properly and in it selfe concerns sanctification which is here described in five things 1. The nature of it imported in that metaphoricall tearme purified 2. The subject of it their soules 3. The forme of it in obeying the truth 4. The cause of it which is twofold 1. The principall the Spirit of God 2 The cause in some respect is themselves ye have purified 5. The end is brotherly love amplified by the speciall property of it viz. unfained Before I enter upon the particulars in generall and for the coherence divers things may be noted The Coherence is double 1. both with
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
purpose to exalt the praise of the gifts of God in our calling and partly to shew that we enter upon the possession of the former prerogatives the most of them when wee are called by the grace of Jesus Christ and partly thereby guiding us to the knowledge of that worke of God which may assure us of our interest in the former prerogative All which shewes that wee have great reason seriously to study the doctrine of our calling by Jesus Christ. Calling is either personall or naturall or spirituall or supernaturall The personall calling is to some office the naturall to the exercise of some morall vertue the spirituall or supernaturall is to Christ calling us to seeke happinesse and blessednesse in him This is here meant And so the calling of a Christian is to be reckoned among the gifts or endowments God bestowes upon his people which that we may distinctly understand according to the order of them there are seven gifts of God First vocation by which he calls men out of the world into the Church Secondly justification by which he forgives the Called their sinnes and clothes them with the rich Robe of Christs righteousnesse Thirdly sanctification by which he qualifies their nature with all heavenly gifts necessary for their salvation Fourthly adoption by which he acknowledgeth and receiveth them for his sonnes and heires Fifthly Christian liberty by which hee frees them from all things that might hold them in bondage or in a servile condition as from the rigour and curse of the Law from the dominion of sinne from the burden of Moses ceremonies and humane traditions and from those servile feares in Gods service bred by the spirit of bondage Sixthly consolation by which hee keepes them in this happy condition which he performeth three wayes First by defending them against all adversaries Secondly by delivering them out of their many troubles in their militant estate Thirdly by bestowing upon them the gifts of perseverance to the end and for ever Seventhly temporall blessings by which hee furnisheth them for this present life The sixe first of these are gifts principall the last is but accessary The three first are the chiefe gifts and the three next are such as arise out of the first Now this worke of calling men into the Church is either externall or internall By the externall men are called into the visible Church by the internall men are called into the invisible Church And that we may conceive of this distinctly in respect of calling all men may bee cast into foure companies First some are not called at all any way by the Gospell as many of the Pagans c. Secondly some are called onely externally as those in Matth. 20. Many called but few chosen Thirdly some are called internally onely as the thiefe on the Crosse. Fourthly some are called both internally and externally so the Elect of God for the most part and ordinarily It is the last sort of men that are understood here Now that this worke of God calling us may in the order of working bee more cleerly understood we may conceive it thus The first cause is Gods love of men his kindnesse and love to men as the Apostle calls it Tit. 3.4 First First that God conceives in himselfe a compassionate love of man lying in his extreame naturall distresse Secondly Christ then as Mediator layes the ground of this calling and so be doth two wayes First by removing what might hinder the worke as the displeasure of God and the curse of the Law which he did by being made sin for us 2 Cor. 5.22 Secondly by purchasing and bringing to light immortality and also the people that should possesse it which purchase hee made with his owne blood Act. 20.28 2 Tim. 1.9 10. Thirdly then God sends the Word of reconciliation furnishing men with gifts to preach the Gospel and souseth their ministery of reconciliation as the onely ordinary meanes of calling men 2 Cor. 5.18,19 Rom. 10.14.17 Fourthly the Spirit of Christ doth inwardly perswade the hearts of men to receive the Word and so to be reconciled to God Use. The use of this doctrine of our Christian calling may serve both for instruction and for terror for instruction and so it may teach First unregenerate men in the Church as ever they would be saved to awake to the care of their calling Eph. 5.14 to be entreated while they have the ministry of reconciliation 2 Cor. 5.20 and to open when Christ knockes Rev. 3.21 taking heed they be not as the horse or mule Psal. 32.9 And that they may prosper in this worke of their calling they must looke to two things First that they be not hardned through the deceitfulnesse of sin Heb. 3.13 Secondly that they despise not prophesying but account the feet of them that bring the glad tidings to be beautifull Esa. 52.9 There are foure reasons assigned by the Apostle Hâ—b 3. c. why men should be ruled when Christ grants them the meanes First because it is to day they know not how long they shall have the meanes Heb. 3.7 c. Secondly because of all deceits it is most miserable to bee deceived of the things offered us in the Gospell vers 13. Thirdly because God is extreamly grieved and provoked by our neglects herein vers 16. Fourthly because else we shall faile of the promise of entring into his rest Heb. 4.1 2. Secondly godly men should hence learne divers things First to be diligent above all things to make their calling sure Now there be divers signes of a true effectuall calling such as these As First the opening of the heart to receive the Word of God and to attend the things which are spoken Act. 16.14 whereby they are enabled to heare as the learned Esa. 51.6 Secondly the wearinesse of heart under the burthen of sinne Mat. 11.29 and 9.13 Thirdly the answer of the heart to the voice of Christ consenting to obey and to enter into covenant with God Esa. 1.18 19. Fourthly the taking away of the detestable things and their abominations from them Ezek. 11.17 21. Col. 2.11 Fifthly the knitting of the heart to the godly Ezek. 11. â—8 Sixthly the removing of the stony heart and the planting of the heart of flesh Ezâ—k 11.19 Seventhly the vertues of Christ as in the coherence in this text Eightly in generall the truth of our calling appeares by the demonstration of the spirit and power The holy Ghost quickning the heart to new obedience called the manifestation of the spirit 2. Cor. 2.4 5. Eph. 2.5 Secondly it should teach them to strive to walke worthy their calling for the manifestation of the spirit was given to profit withall and we are therefore called that we might be to the praise of his rich grace Now that we may walke in some measure as becomes this great gift of God First we should be humble and not wise in our owne conceit though hardnesse lye yet upon the heart
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
our spirits though it be true that the glory of Gods image shines through the body of man as the light doth through the lanthorne in respect whereof the outward man is said to bee made after Gods image but else properly onely the man of the heart is capable of that preferment to be made like God For the fourth point The man of the heart by nature is in a most wofull condition though in those general things before mentioned he excels the outward His miserie will appear if we throughly consider either what he is in his qualities or what he doth in his worke or what he suffers in that estate If you inquire after his qualities by nature first he is vaine Ephes. 4.18 yea so vaine as the outward man dares not act what the man of the heart entertaines Secondly he is foule as Solomon saith Who can say I have made my heart cleane Yea he is so foule that it is as hard a worke to make the he art of one man cleane as to create a world anew Hence David said O Lord create in me a cleane heart Psal. 51. Thirdly he is uncircumcised and altogether indisposed to matters of religion he is slow and hard to beleeve uncapable and unteachable and makes not use of the very first businesse in the entrance into religion Ier. 9.26 1 Cor. 2.14 Fourthly hee is deceitfull above all things hee can bee trusted in nothing Ier. 17.9 Fiftly he is verie unquiet and never enjoyes any sound peace nor is pleased with any condition and oftentimes hee is like the raging Sea Isa. 57. These are his qualities some of them His workes he doth are most abominable for 1. Hee is alwaies imagining mischiefe the whole frame of his thoughts is onely evill continually Gen. 6. There is a world of wickednesse in him evâ—ry day 2. That hee may bee wicked the more securely he imprisons the truth and laies hold upon all the principles in his head that might any way disturbe his course in sin and locks them up in restraint Rom. 1.18 3. He resists the spirit and proclaimes enmitie to God and gets out of the way that so the heart may be farre from God and further the more to provoke God he chooseth strange gods which he daily entertaines and gives unto them what is due unto God These are they are called by the Prophet the Idols of the heart Ezech. 14. And finally he is the authour of all the mischiefes are done by the outward man for it is he that gives wicked lawes to the members and makes the outward man doe all the villanies we see are done in the world Mat. 15. Rom. 7. And as he is most wretched in what he is and doth so is hee in what he suffers for first he is smitten with a most wofull Lethargie alwaies given to sleeping and in danger to go to Hell in any of these sleepes And besides he lives in the darke it is alwaies night with him he never sees day Rom. 13.11 and besides the Divell possesseth him and hath raised strong Holds and fortified himselfe within him 2 Cor. 10.4 and lastly he is an abomination to the Lord. As nothing is more esteemed of God than the man of the Heart if hee bee right so nothing is more loathsome to God if he be wicked Prov. 11.20 Now for the fifth point If any aske what must be done that the man of the Heart may be mended and made right I answer 1. The heart most be prepared prepared I say to returne to God 1 Sam. 7.3 Now the heart is prepared two waies first by a sound confession of the sinnes of the heart when a man acknowledgeth the plague of his evill heart before God 1 Kings 8.38 secondly bâ— earnest prayer to God to direct the heart and set it in order and bow iâ— and incline it to goodnesse 2 Thes. 3.5 Now it is certaine that even these workes of preparation are not neglected of God for hee heareth the preparations of the heart Psal. 10.17 2. It must bee stored with sacred notions and knowledges out of the Word of God The Law must bee written in the heart the Word of God in the sound knowledge of it must be hidden there Psal. 119.11 Ier. 31.33 Esay 51.7 for these sacred notions have a power to master and order the heart 3. It must bee washed and purified It must bee soundly rinsed in the teares of true repentance and then it will become very acceptable to God through the merits of Christ aâ—d his mediation Iames 4.8 Ier. 4.14 God greatly delights in the heart when it is broken and contrite Psal. 34.19 147.3 51.17 Now for the last point The man of the heart is then right when 1. It is true Heb. 10.22 that is when it is without the guile of fraud and dissimulation when it is as it seemes to be in religion when it had rather be good than seeme so 2. It is cleane for Blessed are the pure in heart Mat. 5. Psal. 51.12 24.4 It is a signe the man of the heart is right when it is freed from the liking and residence of naturall filthinesse it was given to and when that continuall frame of vile thoughts and lusts is dissolved especially when it strives after inward purity as well as outward 3. When it is sound in Gods Statutes Psal. 119.80 And so it is first when it is carefull to get warrant for every action from the Word and seeketh doctrine and instruction and to that end comes to the light Pro. 15.14 18.15 Secondly when it submitteth it selfe to the forme of doctrine into which it is delivered The heart is sound in the Word when a man doth from his heart consent to obey and striveth to follow the directions daily given out of the Word Rom. 6.17 especially when it is perfect with God and so it is when it is a willing heart and hath respect to all Gods Commandements and desires to live in no sin 1 Chron. 28.9 4. When the full purpose of the heart is to cleave to God for ever Acts 11.23 And thus of the man of the heart or what is to be apparelled and adorned With what it must be adorned followeth and in generall it must be adorned with that which is incorruptible In that which is not corruptible Foure things may be noted in these words two of them are implied two of them more expresse Doct. 1. That the things belonging to the outward man are corruptible All things that concerne him are â—o for first his substance is corruptible All flesh is grasse 1 Pet. 1.24 so Iob 14.1.2 and besides all his glory is as thâ— flower of the field His riches pleasures honour strength beauty health and all he any way accounts his glory it all will corrupt for either vanitie will consume it or violence will take it away 1 Pet. 1.24 1 Iohn 2.17 Mat. 6.19 20. All earthly things are vanity and vexation of
that God accepts holinesse in them as well as in men 2. That all holy women did make conscience of subjection to their husbands and therefore the Apostle speakes indefinitely of all holy women And this is the more evident because amongst all the infirmities noted in any godly woman in the Scriptures yet there is no example of a godly woman that did customarily live in the sinne of frowardnesse or rebellion against her husband the instance of Zipporah is but of one onely fact and the errour seemes to be as much in her judgement as in her affections And this doctrine should light verie heavie upon many wives that professe Religion in these times and compell them to reforme their hearts and behaviours in their carriage towards their husbands for this Text doth import that they want holinesse that are not subject to their husbands and live in customarie frowardnesse and unquietnesse 3. That Christian women ought to studie the example of holy women in old times and therefore they should do well to get a catalogue of the praises of godly women in Scripture to lay before them for their imitation and so they should learne of Sarah reverence to their husbands and of Rahab and the Midwives of Egypt to shew mercy to Gods servants in distresse and of Ruth obedience to their parents and constant love to religion and of the Shunamitish woman 2 Reg. 4.8 c. and of Lydia Acts 16.14 and of Phâ—be Rom. 16.2 to be entertainers of Gods servants and to succour them and of Hanna to be humble and patient and devout in prayer and of the good woman in the Proverbs chap. 31. and of Priscilla and Salâ—mons mother Pâ—â— 30.1 2. and Timothies mother and grand-mother 2 Tim. 1.4 to get the law of grace into their lips to instruct others and of that woman in the Proverbs to bee painfull in labour and to be wise in oversight of the labours of their servants and children and of Hester to keepe religious Fasâ—â— to God with their maides and children Hess 4.16 and of the Virgin Mary to lay up the words of Christ in their hearts and with Mary Magdalen to love Christ with all tendernesse and to bewaile their sinswith sorrow and to sit as Christs feet to heare his words and of Elizabeth to live without offence Lâ—â—e 1. and of Dorcas to be merciful to the poore and of the holy women mentioned Heb. 11.3 to be constant professors of the truth in the times of persecution That trusted in God The fourth thing is the cause of their subjection and that is their trust in God about which foure things are to be observed 1. That trust in God is such a grace as is found in all the godly even womâ—n that were holy had attained to trust in God All holy women trusted in God therefore if women that are the weaker sexe cannot get holinesse but withall they trust in God it is impliedly cleere That all the godly doe trust in God The house of Israel and the house of Aaron Priests and people even all that feare the Lord must trust in the Lord Psal. 115.9 10 11. and all the Gentiles must trust in the Lord. Rom. 15.12 It is the Periphrasis of God to be the confidence of all the ends of the earth Psal. 65.5 And the reasons why the godly must and doe all of them trust in God are first Gods Commandement that requires it of all which the former places shew secondly Gods promise that he will be the hope of his people even of all his people Ioel 3.16 and they have a sure word of the Prophets to warrant their trust 2 Pet. 1.19 thirdly without faith and trust it is impossible to please God Heb. 11. 6. fourthly because they have nothing else to trust in Of all people the godly are most miserable if their trust were to be placed in other things than God for as all earthly things are vain and transitorie so can they make least shift for themselves and are most opposed in these things And therefore the Use should be to teach us to trie our hearts soundly whether we be such as trust in God seeing in this thing lyeth one great part of our evidence about true grace If all the godly trust in God then we are not godly nor holy men and women if we doe not trust in God The question then is By what signes doe godly men prove that they doe trust in God and the answer is 1. By making God their refuge in all their distresses and by pouring out their hearts before him in prayer and supplication 2 Sam. 22.3 4. Psal. 62.8 2. By their feare in any thing to displease God and their care to keepe his Commandements and to cleave to God 2 Reg. 18.4 5 6. doing his worke whatsoever come of it 3. By relying upon God in times of distresse without using any ill means or courses that they know or feare to be unlawfull Esay 28.16 with 1 Chron. 10.13 14. but still wait upon God till he help them Psal. 33.20 4. By accounting God to be their portion and sufficient heritage Psal. 16.1 5 6. 5. By setting the Lord alwaies before them Psal. 16.1 18. for if we put all our trust in God then our hearts doe continually thinke of God and are lifted up to God 6. By committing all their wayes to God and leaving the successe of things to his disposing Psal. 37.5 7. By their patience in the case of wrongs and indignities having their hearts free from desires of revenge and their tongues from words or reproach or reproofe they are as deafe or dumb men Ps. 38.13 14 15 1 Tim. 4.10 8. By contemning the glory of the world and not regarding or seeking dependancies upon proud and sinfull persons Psal. 40.4 9. By the joy and contentment they take in the house of God their hearts flourishing like a greene Olive tree when they heare of the doctrine of Gods goodnesse and feele the refreshing of his name Psal. 52.8 9. 10. By their thankfulnesse and great desires to praise God when they find the experiences of Gods providence in grace and bounty towards them Psal. 13.5 6. 52.8 9. Yet by the way we mâ—â—t know that godly persons that do truly trust in God may be burdened with cares but yet they cast their burthens upon God when they feele them Psal. 55.22 They may be affraid and yet trust in God Psal. 56.3 They may cry and make great moane and that a long time Psal. 69.3 They may seeme to want strength and yet renew their strength Esay 40 ult 2. From â—â—nce we â—â—y gather That it is a great praise and an excellent gift in any to trust in God to have and exercise this trust in God and therefore of all parts of holines fâ—nctification in this place trust in God iâ— mentioned And therefore in divers Scriptures they are pronounced to be very blessed that can doe it Psal. 84.12 34.8 and it
creature Here while we are present with the bodie and the blessings of life we are absent from the Lord the infinite life of our lives but there we shall enjoy him as fully as our hearts can desire 2 Cor. 5.8 Here we want our crowne whatsoever else we enjoy but there our honour and glory and majestie shall be so great as if all the Kings of the earth did bring their glory to one man it would not equall what every one shall have there 2 Tim. 4.8 Rev. 2.24 3.21 we shall reigne in life Rom. 5. And this Crowne is the more glorious because it shall not consist of some precious thing without us but of royall excellency with which our soules and bodies shall shine as the Sun in the firmament our very bodies in qualitie being altered to such an expression of majestie and beautie and Angelicall excellencie as now exceeds all mortall language being rather like spirits than earthly bodies And for the measure now we have but little tastes of joy and if these tastes be unspeakable and glorious what are those rivers of joy at Gods right hand Psal. 16. ult And for continuance they are for evermore as the Psalmist there speakes whereas now they are gone from us like lightning in an instant and our lives are afterward assaulted almost continually with causes or occasion of sorrow so as the world in the best place is but like a vale of teares but there shall be no sorrow no death no crying nor paine but God shall wipe away all teares from our eyes for ever Rev. 21.4 6. Thus of the differences of life on earth and life in heaven What men must doe that they may enter into life followes And about this point our Saviour tells us two things before hand First that the way to life is a narrow way and the gate is exceeding strait men may be mis-led by a thousand by-wayes and the worke to be done is a very hard worke Secondly that there are but few that finde the right way yea but few amongst those that seeke it and seeme desirous to know what they should doe for either they understand not the directions when they are given or by taking time to thinke of them they forget them or else when they have the answer they goe their waies like the young man in the Gospel and are sorrie the conditions be so hard and so give over all further care and rest in the estate they were in before And therefore we had need to attend the more carefully and resolve to doe whatsoever God requires of us whatsoever it cost us and not be troubled at the difficulty of the worke considering the excellency of eternall life and the many helps we have to further the worke Of which afterwards This then is the question What should a man or woman doe that he might be sure to enter into life Answ. 1. Thou must lay the foundation of all in Jesus Christ thou must disclaime all trust in any thing in heaven or earth in thy selfe or thy owne workes or any other creature and relie upon the merits of Jesus Christ as the onely meanes of pacifying Gods anger or procuring eternall life Acts 4.12 Iohn 3.16 and thou must inwardly lay up Christ in thy heart so as spiritually ever to eat his flesh and drinke his bloud by applying all he hath done or suffered for thee in particular Iohn 6.53 1 Iohn 5.12 2. Thou must pray hard to the God of life Psal. 42.8 and with great importunity beseech him to give thee the spirit of life that is Jesus Christ and with the more encouragement because he hath promised to give even his holy Spirit to them that aske him Luke 11.13 3. There will be no life in the soule if thou dost not repent thee of thy sins Acts 11.18 And this is the harder worke because first to confesse thy sins will not serve turne unlesse thou forsake them and overcome them Rev. 2.7 so as the power of them be mastered and thou doe from thy heart desire and resolve to leave them If thy lusts passions disorders of life in drunkennesse swearing sinnes of deceit or the like be not mended thou canst not live this life 1 Cor. 6.9 Gal. 5.22 23. At the best without an apparent victorie there will be little comfort in life Secondly in turning thou must turne from all thy transgressions so as thou be sure thou leave no sin thou knowest but thou wilt endevour to judge thy selfe for it and strive to forsake it Thy heart must be turned from it Ezek. 18.21 Yea if some of thy sinnes for profit or pleasure be to thee like thy right eye or right hand thou must cut them off or pull them out or else thou canst never enter into life Mat. 18.8 9. As in the case of rich men the way of life is compared to the eye of a needle and their hearts to a great cable now there is no way for thee to enter into life but by untwisting the great cable till it be made like small threeds which is done by great humiliation Iames 1.10 And withall thy heart must continue affraid in the least thing to offeâ—d God This feare of the Lord is required to the very beginning of this life Pro. 14.27 4. Thou must deny thy selfe extremely in outward things thou must look for persecution yea and perhaps be put to it to forsake father and mother house and lands wife and children yea and life it selfe so as to hate and lose this naturall life in comparison of the gaining of eternall life Marke 10.30 Iohn 12.25 5. Thou must be tied to walke in a strict course of life all thy dayes resolving to walke in the way of righteousnesse and let the word of God be the rule of allâ—thy actions and by patient continuance in well-doing to seeke encrease of happinesse and holinesse for life is only in the way of righteousnesse Pro. 12.28 Rom. 2.7 8. Ezek. 33.15 16. Now though this worke be very hard yet thou hast many helps if thy heart be right and willing to obey for 1. God will give thee his holy Spirit to worke all thy worke for thee and to cause thee to walke in his statutes and keepe his judgements and to doe them and will mortifie the deeds of the flesh and teach thee in all truth and comfort and support thee and make thy workes acceptable to God as hath beene shewed before 2. Thou hast the help of spirituall armour that is mighty through God to cast downe strong holds 2 Cor. 10.3 4. thou wilt find a strong supply from every ordinance of God the Word and Prayer and Sacraments all sâ—rve to help against the difficultie of this worke and so will the societie of the godly as was shewed before 3. Thou wilt have the benefit of Christs prayers and intercession for thee in heaven Iohn 17.15 which is of unspeakable force and power to helpe thee 4. The greatnesse of
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
cloake of malice five wayes 470 How Christian Libertie is a cloake of malice in things indifferent 472 Cases in things indifferent wherein Christian Libertie is vilely abused 473 Life Live How we may live like Gods children 13 A religious Life is the best Life 541 Naturall Life but a meane thing in divers respects 649 The degrees of a spirituall Life 650 Whence it hath its originall even from God and that in three respects 651 Divers things nourish this spirituall Life 654 It differs from eternall Life in many wayes 657 Mans Life is grasse 193 Excellent uses of it 193 194 What we must doe to attain eternall Life 661 A Christians helps hereto 662 Sixe signes of it 663 Five properties of it 664 What duties this Life should imprint in us ibid. For what reasons men should take off their affections from the love of this Life 698 699 In what cases some men may be in love with this Life 702 Mans Life short in what respects and why 705 The uses of it 706 Light The acceptation of the word Light 342 Gods servants are brought into great Light ibid. Excellent instruction and consolation drawne from it 342 343 In how many respects the Light of the godly is called A marvellous Light 343 344 Excellent uses thereof 344 Love Seven signes of the Love of Christ in the sparkle and seven more in the flame 71 What we must doe to get that Love 72 Seven things to be observed to keepe our hearts in this Love ibid. Christs Love to the godly 332 How many wayes the people of God are Gods only beloved ones 361 How to preserve this Love ibid. How we should shew our Love to the Brotherhood 477 Nine signes of unfained Love 180 The impediments of brotherly Love 181 Seven signes of fervent Love 182 Nine causes of the want of it 183 What to doe that we may have and hold it ibid. Reasons to perswade to the Love of the Brethren 680 With what kind of Love we ought to love them 681 Rules for it 682 Three caveats to be looked unto in loving our Brother 683 Lusts. The sorts of Lusts which must be hatefull unto us after our Calling 114 Eight reasons why we should avoyd Lusts after our Calling ibid. Foure preservations against Lusts 115 Lusts how to be avoyded 362 Three differences of Lusts in the godly and wicked 363 Helpes to avoid them ibid. Lusts are fleshly in divers respects 365 How Lusts hurt the soules of godly and wicked men both 366 How we may get victory over our Lusts 387 How we may know that we have gotten this victorie ibid. M MAdnesse Signes of spirituall Madnesse 460 Magistrates They are to be submitted to 424 This submission hath in it sixe things 425 Objections against it answered 427 428 We must be subject to all sorts of Magistrates 428 429 In what things Magistrates are not to be obeyed 431 In what matters Ecclesiasticall Magistrates have no power ibid. In what he hath power 432 Whether we must obey Magistrates in things unlawfull 437 Divers motives in God to move man to the obedience of Magistrates 438 Excellent uses of the point 439. c. In what cases not fit to complaine to the Magistrates 529 Malice It s acceptation 203 Signes of it and reasons against it ibid. Remedies 204 Aggravations of it ibid. Men may use the libertie as a cloake of Malice five wayes 470 Man He is but grasse 193 194 c. His glory vaine in sixe respects 196 What his true glory is 197 Manifest Manifestation Christ manifested five wayes 153 We must shew our affection to this his Manifestation foure wayes 153 154 Marriage Sixteene motives for man and wife to live together quietly and comfortably in Marriage 576 Masters The originall of Masters 492 Signes of good Masters 493 Reasons against frowardnesse in Masters 494 Signes of good Masters 495 Meditation Rules for Meditation 289 Meeknesse It is shewed in foure things 330 What things are requisite to Meeknesse 613 Motives to it ibid. c. Helps to attaine to Meeknesse 616 Mercy Gods Mercy abundant 32 33 It ought not to be any cause of libertie either to the godly or wicked 33 Whether the Lord shewes any Mercy to the wicked 33 34 Shewed foure wayesâ— 331 What sorts of people God will not be mercifull unto 352 What wicked men in particular are not under Mercy 354 Why many obtaine not Mercy 355 Foure properties of Gods Mercy 356 It is tender many wayes ibid. It is free many wayes ibid. c. Eternall 357 Nine effects of it 358 Excellent uses of it 358 359 Helps to obtaine mercy 359 What Bowells of Mercy doth import 683 Milke The word called Milke in many respects â—30 Excellent uses thereof 231 â—32 Mind Vide Unitie Our Minds must be rightly ordered 6â—4 For what reasons we ought to be all of one Mind ibid. Minister This word Minister sounds Servicâ— 89 Miserie All Miserie referred to 〈◊〉 heads â— of 〈◊〉 â— Of 〈◊〉 3. Of adversities 4. Of death 77 The remembrance of our past Miserie is profitable in sixe respects 338 Mortification None but mortified Christians are true Christians 536 Repentance for sin doth in divers respects kill a man 538 Signes of Mortification 539 Men truely mortified shall live happily 540 N NAme Of a good and evill Name Vide Report Nature The naturall condition very miserable many wayes 608 New Newnesle The necessitie and honour of our New birth 32 The meanes of the New birth 34 The lets ibid. Foure signes of it 35 Uses of it 35 36 Speciall duties of such as are new borne 229 Priviledges of such ibid. Speciall-signes of a New heart 415 A New behaviour discovered divers wayes 416 Why repentance is called a New birth 184 Why we had need to be put in mind of our New birth 185 Lets of it ibid. O OBedience What the causes of it with sixe rules for it 19 Motives to it 20 Of obedience in wordâ— ibid. Our Obedience must be the Obedience of children in sixe respects 113 Our Obedience to God a speciall signâ— of his feare 482 Sixe things required to 〈◊〉 sound Obedience 588 The extent of our Obedience in respect of times truths places and persons 176 177 How 〈◊〉 may know their Obedience to be right 177 In 〈◊〉 things the Spirit worketh 〈◊〉 Obedience ibid. P PArents How many wayes children are infected by the traditions of their Parents 142 Why they are so infectious ibid. Seven rules for Parents ordering their children ibid. c. Passeover The manifold passages concerning the sprinkling of the Passeover expounded 25 26. c. Patience It is to be shewed foure wayes 331 People Many sorts of People in Scripture 346 Why wicked men are said not to be a People ibid. Who are not Gods People 347 Men are Gods people three wayes 348 The miserie of those that refuse their calling to be Gods People 337 How Gods people excell all others 349 The uses thereof 350 Rules for Gods People
the 〈◊〉 use of tâ—th Vse Vse Doct. 1. Vse Doct. Vse Doct. Vse Doct. The glory given to Christ after his resurrection shewed in 8. things Vse Difference betweene faith and hope Doct. 1. Vse Divers questions and doubts resolved Ten things that assault faith against which we should be armed Doct. 2. Vse Doct. 3. Vse A large explication of the ceremonies about the clensing of the Leper as it concerns the sanctification of the sinner Vse Vse Rev. 2.22 Iam. 4.8 8. Things to be done to get a cleane heart What truth is What it is to obey truth How our hearts are purified in obeying the truth Vse Vse Vse Vse 8 Things for the discovery of hypocrites How men may know their obedience be right or no. Doct. In 8 things the Spirit worketh our obedience Vse Vse Doct. Vse How we may know who are godly The good men may get by conversing with the godly Why the most men have no mind to converse with the godly Doct. Vse â— Signes of unfained love Vse The impediments of brotherly love Of purity of heart both as it respects God and man How we may know that our hearts are pure towards others What we must doe to get and increase purity of heart How the ferventnesse of love may be discerned 7. Signes Nine causes of want of fervent love What must be done that our love might be fervent 〈…〉 new birth Whâ—â—â—â— diffâ—rences between true repentance and false Vse Why it is needfull to be often put in minde of our new birth The lets of the new birth Vse Vse 1. Foure degrees of immortality Vse Vse The differenâ—e between true 〈◊〉 and temporary joyes Esay 4.6 Tit. 2.5 Vse Vse 8 Thinâ—s to be observed if wâ— will heare thâ— word as the wâ—rd oâ— God How the word may be said to live Vse Six waies to shew the life of the word in our conversation Mat. 13. Doct. Vse Mat. 6. Ioh. 1.12 2 Cor. 5.1 Gal. 5.24 Gal. 1.10 Psal. 16 10. Prov. Psal. 49. Ps. 92.6 7. Vse Ier. 9.24 Pâ—al 49. Dan. 2.37 Phil. 2.3 1 Thes. 2.6 â— Cor. 11 18. Esay 8.7 Doct. Mans glory vaine for six reasons Eccles. 5. What is mans true glory The inconveniences men bring upon themselves by forgetting death Quest. Answ. Esay 21.9 Quest. Answ. Doct. Ioh. â— 31 c. Vse The coherence The Analysis of the first part of this chapter 5. Things to be avoided if we would profit by the word Generall observations The benefit of briefe catalogues of sins or duties or graces How many wayes the sins â—ere mentioned doe hinder the word Of Malice Acceptation of the word Signes of malice Reasons against malice From the causes From the effects 1. In us 2. In God Vses Aggravations of malice Note Remedies for malice 1. In our selves Note 2. In others Of Guile The acceptation of the word Object Solut. Why Guile is to be avoided Vseâ— The misery of deceitfull persons The â—gâ—â—avaâ—ons of the sin of dâ—â—â—it 1. The maner of deceiving 2. The persons upon whom it is pâ—actised 3. The time Object 1. Solut. Oâ— the misery of such as 〈◊〉 by dâ—â—â—â—â— Note Object 2. Solut. Servants must not use lying and deceit to please thâ—â— mastâ—â—s Object 3. Solut. Of 〈◊〉 câ—◠〈◊〉 Object 4. Solut. Vse 2. The iniquity of the time Vse 3. Against â—quivocation Vse 4. The signes of a man without guile IncouragemeÌ„ts to such men Note that he sayes all malice and all Guile How many wayes men commit Hypocrisie 〈…〉 〈…〉 What may befall him What will befall â—hem The objections of hypocrites removed Vses For information Note For instruction The sorts of Hypocrisie we are most in danger of Preservatives against Hypocrisie Note Object Solut. About censuring other men for Hypocrisie Quest. Answ. How an open hypocrite may be discerned Object Solut. What makes an hypocrite Vse 3. Quest. Answ. First when a man had rather be good then seeme so How a man may know that he is not an hypocrite The haâ—â—fulnesse of the 〈◊〉 of envy Signes of a man free from envy The aggravation of evill speaking Râ—asons to disswadâ— from Evill speakâ—ng Note Rules against evill speaking What we should doe to avoid evill speaking in others 5. Generall doctrines Note For tryall How we may disâ—eâ—ne our desire and affection after the word Note Other signes of true desire Impediments to true desires externall Inwaâ—d 〈◊〉 wicked mâ—n 〈◊〉 of affection in the godly Meanes to get true desires â—o the word Rules for the preserving of good desires Rules for such as be afflicted with melancholy The Motives The causes why the most are but babes in religion Note Speciall duties of such as be but new borne babes Speciall praises in children by nature to be expressed by us Priviledges of weake Christians How far wicked men may desire after the word Note Note Divers kindes of growth In what graces christians ought especially to grow Philip. 1.10 1. Thes. 3.12 Philip. 2.13 Ephes 4 3.4 Rules to helpe our growth Impediments of growth Signes of growth Vnprofitablenesse of life aggravated in many respects Apostasie is twofold Encouragement for weake Châ—istians Wherein Gods graciousnesse is â—cene What we must doe to taste the goodnesse of God Doct. 2. Note A true taste is scene by the cause and effects of it Wherein the taste of wicked men and the godly differ How far the taste of wicked men may goe Vse Divers things noted for clearing the sin against the holy Ghost Doct. 4. The causes why so many have little or no taste of the word Christ is diversly described by the Apostle Eph. 1.7 Christ doth many waies excell earthly Lords towards his servants Christ is three waies called a stone 〈…〉 1 Cor. 7.8 Matth. 16.18 What kind of men disallow Christ. Christ chosen of God diversly Christ is precious many â—â—yes Causes why Christ is no more precious with men Pro. 8.11 16. Five points in generall We come to Christ many 〈◊〉 Esay 9.6 In what manner we must come to Christ. Psal. 40.7 Many are the reasons why we should come to Christ. Matth. 22. In what respects the godly are likened to stones Reasons why we ought to be lively stones How vve 〈◊〉 our livelinesse What vve must doe to quicken our hearts Means to build up a Christian. Prov. 24.17 Luke 14. 23. Causes why many are so little edified Ioh. 13. 21. Christ hath a five-fold Tabernacle Esay 40. 22. A godly man like the Tabernacle in divers respects Godly men are Priests in many respects Exod. 29.21 Vses Divers sorts of sacrifices for Christians Mark 8.34.35 1 Ioh. 2.2 Rom. 3.25 Prov. 23.26 Speciall laâ—es to be observed in offering up our sacrifices What we must doe to get our works acceptable to God What is meant by Scripture and why it isso called Wherein the Scriptures exceede all other writings Malach. 3.1 Esay 55.4 Esay 62.11 Math. 4.11 Vse That Christ is laid as a foundation-stone imports many things The Church is like Mount Sion in