the workes of supererogation or those workes they call Counsels fall to the ground And yet we confesse there were some works good which were not commanded in Scripture as Phineâ—â— his worke in slaying the fornicators and Maries work in annointing Christ unto the buriall for so it is called a good worke Mat. 26.10 and Abrahams worke in sacrificing his son and the like these were good workes and had noâ— warrant from Scripture but were warranted by extraordinary calling thereto and so they differ from the workes of superstitious persons done without warrant ordinary or extraordinary For the third The time of doing some works adds much to the consideration of their goodnesse as for instance The charitable religious workes done by men before their conversion are not to be reckoned good workes because the person that doth them is not reconciled to God and lives polluted in his sins Likewise the works of our calling done in the week-daies are good works but done on the Sabbath day are evill workes So workes done too late are not good as their prayers that would not answer when God called them Prov. 1. For the fourth If the uses of workes be respected the outward workes of wicked men that for the matter of them are required in the Word may be said to be good workes becaâ—e they are good for men unto whom they are done as the almes of a Pharisee is a good worke in that it is good for the reliefe of the poore though it be not good in the sight of God as failing of the right end which is Gods glory Thus of the acceptation of the termes The good works here mentioned are such as are good in Gods sight as being done in obedience to Gods will and by persons that are godly Now concerning those good workes I propound divers things profitable to be considered of First the rules of good workes which do tell us what must be had before a worke can be a good worke Secondly the kindes of good workes or what workes wee may account in the nature of good workes how many sorts of good workes there are Thirdly I would answer a question or two needfull to be considered of about good workes and in the last place the uses of all For the first of those There are many rules to be observed before we can do workes that God will account good And those rules are absolutely necessary and they are these First the person must bee reconciled unto God in Jesus Christ or else all hee doth will be abominable in Gods sight Hee must be turned in Jesus Christ Eph. 2.10 He must be pure or else his worke is not right but polluted Tit. 1. ult Prov. 21.8 The people that do good workes must be purified unto God being redeemed by Jesus Christ so made a peculiar people Tit. 2.14 He must be purged and sanctified and so prepared to good works 2 Tim. 2.21 Secondly his workes must be warranted and required and prescribed in the Word of God he must walke by rule his patterne must be found in the Scripture Gal. 6.14 he must come to the light of the Word that his workes may be manifest that they are wrought in God Ioh. 3.21 The Scripture is given by inspiration of God to this end that the man of God might be perfectly directed unto every worke that is good 1 Tim. 3.16 17. Thirdly he must propound a right end in doing his workes or else though the matter be good yet the worke is polluted as was shewed before in the instance of the almes of the Pharisees and this right end is not the praise of men onely or to merit thereby but the glory of God chiefly in the discharge of our obedience to God and the edification of our neighbour Fourthly the workes must be done in the name of Jesus Christ. Wee must relie upon the merits and intercession of Christ Jesus as that which can cause our workes to be pleasing to God Col. 3.17 Whatsoever it is we do in word or in deed all must be done in the name of Christ or it is done in vaine Without faith it is impossible to please God Heb. 11.6 Now our workes are done in faith first when wee beleeve and know they are warranted by the Word Ioh. 3.21 Secondly when we beleeve Gods promises concerning the reward of well-doing Heb. 11.6 Thirdly when we flie to Jesus Christ to cover the imperfection of our workes from the sight of God and so in that place Col. 3.17 and fourthly when our beliefe of Gods goodnesse to us makes us carefull to doe all the good we can Fifthly his workes must be done with repentance for his sins and the judging of himselfe for the evill of his best workes By repentance I meane not the first worke of a sincere turning to God for that is comprehended in the first rule but the preservation of himselfe in his uprightnesse and the daily judging of himselfe for his frailties For if a godly man after his calling fall into presumptuous sins his workes done all the time hee liveth in beloved sins without the renewing of his repentance are polluted Esa. 1. Sixthly his workes must be done willingly not grudgingly or of constraint or onely to avoid shame or punishment God loves a cheerefull giver That almes that is given with an ill will or forced from men by the lawes or otherwise is not accounted a worke of mercy in Gods sight to do mercy is not enough to make it a good worke pleasing to God but to love mercy Mic. 6.8 and to come into Gods presence to do his service is not pleasing unlesse we humble our selves to walke with our God Seventhly his workes must be finished to intend it or promise it or begin it will not serve turne as in the case of mercy to promise to contribute or to begin for a day or a weeke is not sufficient unlesse we do it constantly 2 Cor. 8. and 9. So it is in repentance it is then a good worke when it is finished not when a man hath had some remorse or uttered a word or two of confession or prayed for a day or two but when a man having repented repents still till he have soundly humbled himselfe for his sins and reformed his waies Ier. 31.19 20. So it is in generall in any worke God sets us to do Ioh. 4.3 4. Eighthly his workes must be his owne fruit such as belong to him in his place and calling As in the calling of the Ministrie his good work is to preach the Gospel with all frequencie and diligence and power c. So in the Magistrate to do the workes of justice so in other callings every man must looke to the duties of his owne place and so it is in our generall callings as Christians we must do those which are meet for repentance which not only concern a penitent life but such as have a due respect unto the performing the things we are called to
appointed so Num. 16.29 But it is not the common visitation is here meant Gods speciall visitation of some men is when in a speciall providence he takes notice of certain men and comes among them to work the redresse of sin and that is here meant And this visitation must be considered either according to the kinds of it or according to the time of it here called The day of visitation For the kindes God doth visit men either with the visitation of justice or with the visitation of mercy in wrath or in grace and the former words of this Text are true of either of these kindes For if God visit wicked men by his speciall judgements they will then give glory to God and commend godly Christians whom before against their consciences they spake evill of which they will also doe much more if God visit them with his grace and convert them First then of the visitation of justice and so the point to be here observed is That though God may spare wicked men long and seem to wink at their faults yet hee will find a day to visit them for their sins he will hold a visitation for their sakes he will discover their wickednesse and avenge himselfe on them Psal. 50.20 Eccl. 8. Ps. 37.13 Iob 18.20 As they have had their daies of sinning so will he have his day of visiting and that not onely at that day of the universall visitation in the end of the world but even in this life also Use. And this doctrine should especially humble wicked men and awake them out of their security and the rather if they consider seriously of divers things about this day of their visitation First that it shall certainly come upon them Rom. 2.5 Secondly that when it doth come it will bee a marvellous fearfull time with them for 1 God will then discover their sins and make their wickednesse manifest in the hatefulnesse of it Lam. 4.22 2 God will inflict sore punishments upon them hee will be avenged on them The day of their visitation will be the day of their calamity Ier. 46.21 3 The punishments determined cannot be resisted there will be no helpe Esa. 10.3 and 29.6 and 26.14 4 God will not then respect their strength but their sinne He will recompence them according to all that they have done Ier. 50.29 31. 5 If they escape one judgement another will light upon them Ier. 48.44 6 God will give them the repulse in all they do even in his service he will not accept them Ier. 14.10 7 It will be a time of great perplexitie and counsell will perish from the prudent Mic. 7.3 4. Ier. 49.7 8. 8 God will declare himselfe to be in a speciall manner against them Ier. 50.29 31. Hos. 9.7 Quest. But what sort of men are in danger of such a fearfull visitation Answ. All men that live in any grosse sinne against their knowledge such as are the sinnes of blood whoredome deceit swearing profanation of the Lords day reproaching of Gods people and the like Ier. 5.9.29 and 9.9 especially where all or any of these things be found in them First extreame security in sinning God will surely visit such as are settled in their lees Zeph. 1.12 Secondly such as place their felicity in offending such as love to wander Ier. 14.10 such as do evill with both hands earnestly as the Prophets phrase is Mic. 7.3 4. Thirdly such as continue and persist in wicked courses such as cast out wickednesse as a fountaine casts out water as the Prophet speaketh Ier. 6.6 Fourthly especially when men are shamelesse and impudent in offending Ier. 6.15 and 8.12 Use 2. And therefore men should be instructed and take notice of their condition and danger and foresee this day and use all means to prevent it for if men would turn unto God speedily repent with sound sorrows for their sins the Lord would perhaps be intreated and forgive the punishment of their sins Ier. 6.6 Thus of the visitation of justice The visitation of mercy followes The visitation of mercy is when God comes amongst men to shew some speciall mercy and so hee visits either about temporall or about spirituall things In temporall things hee visits either in the case of blessings or afflictions In respect of temporall blessings he visited Sarah Gen. 21.1 when hee gave her a sonne In respect of afflictions God visits first when he sends such crosses as do trie the innocencie and sinceritie of his servants so Psal. 17.3 Secondly when he lets his people know that hee takes speciall notice of their distresses and sorrowes so Exod. 4.3 Thirdly when he sends his servants speciall deliverances and so to visit is to deliver Thus of the visitation in temporall things which is not here meant The visitation in spirituall things is the gracious providence of God revealing his marvellous and everlasting mercies unto his Elect and so he visits man either by Christ or by the Gospel He visited his people when hee sent his Sonne to redeeme them Luk. 1.68 78. and 7.16 And so he doth when he sends his Gospel by his servants to this end to reconcile the world to himselfe in Christ and thus God visited the world when he sent his Apostles unto all Nations preaching the Gospel And thus he doth visit a Nation when he sends the Gospel thither or a Congregation when by the preaching of the Gospel he gathereth a people to himselfe There is also a personall and particular visitation when God singles out this or that man from the rest and converts him And so in this place to visit the Gentiles is to gather out of the Gentiles a people to his Name as in the case of this Apostle is said Act. 15.14 Which place may well expound this So that the day of visitation if we respect whole congregations is the time when God sends them the powerfull preaching of the Gospel and doth thereby muster and presse a people to himselfe And if we respect particular persons it is the day when God effectually calls them and converts them Six things may be observed here concerning this visitation of grace Doct. 1. First that till God do visit wicked men with his grace from heaven there will bee no sound reformation in them Their naturall conscience the shame and punishment of men with the Laws of Princes or Churches may restraine somewhat of the excesse of sinne but it is Gods visitation only that can worke a sound and thorow reformation There is little hope these Gentiles which speake evill of Christians will ever cease till the day of this visitation and the reason is plaine because the lawes and punishments of men cannot give a new nature to the offenders which God in his visitation doth Use. The use is therefore to confirme the patience of the Saints They have endured and must endure the evill words of wicked men and if any be weary of their injuries they must pray
earnestly for their conversion The wolfe doth not alwaies devoure nor the foxe alwaies deceive nor the dogge alwaies barke but yet so long as they keepe their natures they will occasionally discover themselves And therefore also Christians should learne discretion not to trust worldly men over-farre upon new pretences Doct. 2. Secondly hence we may note that God hath his time wherein hee will certainly visit his people hee hath his day of visitation All that God hath given unto Jesus Christ shall be gathered in Gods due time That which was beleeved concerning the gathering of the Israelites out of Egypt into Canaan that God would surely visit them and bring them out Gen. 50.24 25. is much more certainly to be beleeved of the spirituall gathering of the elect out of this world into the Canaan of God And the reason is because their conversion dâ—pends upon Gods eternall decree and the foundation of God remaineth 〈◊〉 and hee knoweth who are his 2 Tim. 2.19 and not one of them shall be lacking in the season of their calling Ier. 23.3 4. The use may be for the confirmation of our faith concerning the calling of such Jewes Gentiles or Christians as yet sit in darknesse and want the meanes of their calling God hath his day and he will provide for the calling of all his Elect how unlikely soever the worke seeme to us Doct. 3. We may hence note that when God hath visited a man with his grace he is suddenly become another man he is wonderfully altered from that which he was before Use. The use should be for triall No Christians can have comfort that they are visited with the grace of God if old things be not past with them and all things become new For every man that is visited with true grace First hath a new Master Hee will no longer serve any strange Lord for he hath covenanted firmly with God to worke righteousnesse Rom. 6.16 18. Secondly hath new acquaintance He that was wont to walke onely in the way of the wicked is now a companion onely with them that feare God all his delight is in them Psal. 16. and 26. Thirdly hath a new language he speaks not as he was wont to do For first his Mother-tongue he hath utterly forgotten He cannot curse and lie and sweare and raile and speak bawdily as he was wont to do which the coherence shewes here Secondly in divers things he is furnished on a sudden with language he could never speake before as in the gift of prayer he can now speake to God and discourse with him that before was dumbe and opened not his mouth Zeph. 3.9 Fourthly he hath a new heart Zech. 36.27 Which appeares in what hee hath not which was wont to be in his heart and in what hee hath which was never there before And for the first branch there is not in him any of these things following by the way understand that these things are not in him as they were wont to be that is they raigne not or they lie adying and so 1 There is not guile there his spirit is without guile Psal. 32.2 which he shewes in that he avoids lesser sinnes as well as greater is good in secret as well as in company and serves God in his spirit as well as his body and is more desirous to be good than to seeme so 2 There is not malice and passion there Esa. 11. His outragious and boisterous passions are subdued of a Lyon he is become a Lambe 3 There is not covetousnes or the love of the world there 1 Ioh. 2.14 Iam. 4.3 hee useth the world but he admires it not His taste in earthly things is lost he savours them not as he was wont to do Rom. 8.5 And as in these things he is new so in the furniture of his heart he is in many things new for First hee hath a new minde he is renewed in the spirit of his mind which appeares first by his capablenesse in spirituall things Hee that lately could not perceive the things of God 1 Cor. 2.14 now heares as the learned he sees in a mirrour he lookes and wonders The vaile is taken away that before covered him 2 Cor. 3. Secondly by the transcendencie of the things he knowes he can now looke upon the very Sunne hee knowes God and Jesus Christ and the glory to come and the excellent things given of God which the heart of the naturall man never perceived Ioh. 17.3 1 Cor. 2.9 10. Thirdly by the instrument by which he understands hee sees by faith and not by reason in many things hee is fully assured in divers mysteries where sense and reason can give-in no evidence Secondly he hath new affections I will instance but in two of them sorrow and love He is another man in his sorrowes which appeares both in the causes and in the remedies of his sorrowes For the causes he was wont never to be sorry for any thing but his crosses now hee is seldome sorry for any thing but his sinne And for the remedies he was wont to drive away his sorrowes with time sleepe merry company but now nothing but good words from God will ease him His love may be tried by the objects and so whom he can love truly or whom he doth love vehemently He can love his very enemies which hee could never doe before And he doth love Jesus Christ though hee never saw him 1 Pet. 1.9 and so fervently as hee accounts all things in the world which hee was wont so much to dote upon but as losse and dung in comparison of Jesus Christ Phil. 3,8,9 Fiftly hee hath a new behaviour with him hee is wonderfully altered in his carriages which appeares in divers things First in respect of the rule of his life he walkes by rule Gal. 6.16 He commeth daily to the light to see whether his workes be wrought in God Ioh. 3.21 This is a signe given by our Saviour Christ in that place Hee is carefull to order his behaviour by the warrant of the word Phil. 2.15,16 Secondly in respect of the meanes he useth for the ordering of his conversation And so he taketh presently hold on Gods Sabbath he is carefull to keepe the Sabbath honouring that day above all others and esteeming and desiring it for the imployment thereof Thus the Lord of the Sabbath saith that it is a signe by which hee knowes the people whether they be truly sanctified or not Exod. 31.13 Esa. 56.2.6 Thirdly in respect of the things he imploies himself in he chooseth the things that please God Esa. 56.4 his desire is now in all his waies to do such things as might be acceptable to God whereas before he was most carefull to please men or to satisfie his owne lusts Fourthly in respect of the manner of his conversation In which foure things especially shine first humility He shewes that the great opinion of himselfe is taken
downe in him he is lowly and meeke which hee hath learned of Christ Mat. 11.29 Secondly affectionatenesse He loves the name of the Lord and to be the Lords servant Esa. 56.6 He doth good duties with good affections Thirdly contempt of the world He can deny his profit pleasure ease credit or the like He is no more worldly or eaten up with the cares of this life He doth not esteeme of earthly things as he was wont to do and shewes it in his carriage Fourthly sincerity For now he hath respect to all the Commandements of God he desires to be sanctified throughout he is not mended in many things as Herod was but is in some degree mended in all things and besides he is carefull of his waies in all places and companies he will obey absent as well as present Psal. 2.12 and there is no occasion of offence in him 1 Ioh. 2.8 He is wonderfull wary and carfull to provide that he may not be an offence to any body and withall he is not found to strive more for credit than for goodnesse or more ready to judge others than to condemne himselfe Iam. 3.17 If this description be throughly weighed it will be found to containe the most lively and essentiall things that distinguish true converts from all other men Nor may the force of any of these be weakned because many that seeme true Christians do shew the contrary to some of these for many that seeme just to men are an obomination to God and besides these things may be in the weake Christian in some weake measure though not so exactly Thus of the third doctrine Doct. 4. Wee may hence note That there is a peculiar time for the keeping of this visitation of grace All the times of mens lives are not times of visitation there is a speciall day of visitation called in Scripture The day of salvation the accepted time the due time the season of Gods grace 2 Cor. 6.2 That this point may be opened first we may consider of the acceptation of this word Day It usually notes a naturall day that is the space of foure and twenty houres Sometimes it notes the artificiall day of twelve houres from the morning to the evening so Ioh. 11.9 Sometimes it notes time generally as in such Scriptures as say In those dayes the meaning is In those times Sometimes it notes some peculiar season for the doing or suffering of some notable thing as the speciall time when God plagues wicked men is called their day Psal. 37.13 Ioâ— 18.20 So the time when Christ declared himselfe openly to be the Messias is called his day Ioh. 8.46 So it is here taken for that speciall part of our time of life wherein God is pleased to offer and bestow his grace upon us to salvation Now this cannot be the whole space of a mans life for it is evident that many men for a long time of their life have not at all beene visited of God in this visitation of grace they have fate in darknesse and in the shadow of death and this time is called night Rom. 13.13 Againe others are threatned with the utter losse of Gods favour if they observe not a season as Heb. 3.6 c. Luk. 19.41 42. Yea lome men have lived beyond this season and for not observing it were cast away Prov. 1.24 28. The very terme here used shewes it for when he saith The day of visitation he manifestly by the Metaphor of visiting proves a limitation of the time for all the yeare is not the time of visitation among men but some certaine season onely Quest. But how may we know when this season of grace is Answ. It is then when God sends the Gospel to us in the powerfull preaching of it when the light comes then comes this day when the doctrine of salvation is come then the day of salvation is come and God offers his grace then to all within the compasse of that light God keepes his visitation at all times and in all places when the Word of the Kingdome is powerfully preached the time of the continuance of the meanes is the day here meant in a generall consideration But if we looke upon particular persons in places where the means is then it is very hard precisely to measure the time when God doth visit or how long he will offer his grace to them only this is certaine that when God strikes the hearts of particular men with remorse or some speciall discerning or affections in matters of Religion and so bringeth them neere the Kingdome of God if they trifle out this time and receive this generall grace in vaine they may be cast into a reprobate mind and into incurable hardnesse of heart and so God shuts the kingdome of God against them while it is yet open to others Mat. 3.12 Esa. 6.10 compared with Mat. 13.14 15. Use. The use is for the confutation especially of the madnesse of many men that so securely procrastinate and put off the time of their repentance as if they might repent at any time never considering that the meanes of repentance may be taken utterly from them or that they may be cast into a reprobate sense or that death may suddenly prevent them or that the times are onely in Gods hand it is he that appoints and begins and ends this day of visitation at his owne pleasure yea hee doth not allow to all men in every place the like space of time for the continuance of the meanes This day lasteth in some places to some men many yeares whereas in other places the Kingdome of God is taken away from them in a short time as when the Apostles in the Acts were driven from some Cities after they had beene in some places but a yeere or two in others but a month or two in others but a day or two If men object that the theese on the Crosse did delay and yet found the visitation of grace at his last end I answer foure things First that the theese was by an unexpected death prevented of a great part of that time hee might have lived by the course of nature and therefore his example cannot patronize their resolution that thinke they may safely put over all till their last end and yet suppose they may live the full age of the life of man Secondly what can the example of one onely man helpe them seeing thousands have perished at their latter end going away without any repentance or grace Why rather do they not feare seeing so many millions of men are not visited in their later end yea at the very time the other theese repented not so that that example can shew no more than that it is possible that a man should find grace at the end it doth not shew that it is probable or usuall Thirdly they should shew the promise of grace not such men as wilfully neglect the present means and put all off to
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
so Israel was Elect 2. There is an Election to salvation which is the eternall predestination of God appointing certaine men to be vessels of mercy and to enjoy the glory of heaven 3. There is an Election to sanctification which is performed in time by the power of the Gospell separating the fore-ordained from the masse of forlorne men unto holinesse of life This is nothing else but effectuall vocation 4. There is an Elâ—ction to the administration of some office as to the Apostleship Election imports a singling of a man from some thing that is vilâ— and miserable and so the godly are elect from the masse of condemned men in Adam and from under the power of Sathan and the kingdome of darknesse from the first death from the company of evill men from the tyranny of sinnes of all â—oâ—â—s from 〈◊〉 â—igoâ— an◠〈◊〉 oâ—â—he law and eternall â—ondemnation These Elect men are not to be knowne by their numbers wit wealth nobility beauty personage nor by their presence paines or priority in Gods vineyard but they are to be knowne both by their birth and by their life By their birth and so they may be knowne for they are borne of God borne by promise borne againe they are then called and converted of God Rom. 8.30 By their life they may be knowne for they depart from iniquity and call upon the name of the Lord. 2 Tim. 2.19 they are fruitfull in well-doing and their fruits remaine Iohn 15.16 they are holy and unrebâ—keable Ephes. 1.4 they beare the image of the Son of God both in holinesse and sufferings for holinesse Rom. 8.29 They abound in faith vertue godlinesse knowledge temperance patience brotherly love and kindnesse 2 Pet. 1.5.6.10 These Elect men have admirable felicities and priviledges aboue all the men in the world For 1. They have most deare acceptation with God in his beloved Eph. 1.5 they are his delight Psal. 132.13 his chiefe treasure Psal. 135.4 his peâ—uliar people Deut. 7.6 26.18 2. They are adopted to bee the children and heires of God in Christ Ephes. 1.4 3. They have the pleasures of Gods house Psal. 65.4 5. 4. In adversity they are sure of countenance Esa. 41.8 9. Protection v. 10. the avenging of their wrongs Esay 41.11 12. Luke 18.8 deliverance and victory Zach. 1.17.20.21 5. The non-suting of all actions and accusations in heaven against them Rom. 8.35 6. They are made the friends of God and from thence have audience in all suites and communication of the secrets of God Iohn 15.15 16. Deut. 4.7.37 7. They are assured of preservation to the end Mat. 24. 8. They shall obtaine glory in Iesus Christ being chosen to salvation â— Thess. 2.13 14 15. Hence we may informe our selves 1. That there is a choice God did not drive in whole Nations Cities Townes c. but a certaine number of them 2. That the doctrine of Election may be taught It is true that it is in some respects strong meate and hath in some things an Abyssus It should also inflame in every one of us both praises and prayers to God that he would above all things remember us with the favour of his people and comfort us with the joy of his chosen and above all care to care to make our calling and election sure 2 Pet. 1.10 What shall it profit a man to be sure of his house money lands c. and not to be sure of the salvation of his soul Know yee not that Christ Iesus is in you except you be reprobates 2 Cor. 13.5 Such as finde by the signes their Election should abound in all possible thankfulnesse to God 2 Thess. 2. 13. c. Further hath God choâ—en us and shall we not live like Gods Elect It should teach us to endeavour to shew by our workes that we are chosen of God separating our selves from the wicked and holding forth the light of the truth in all unrebukablenesse of holy conversation not being discouraged with ill entertainment in the world Deut. 10.12 to 18. 14.1 26.26 c. Ephes. 1.5 2.10 Iohn 15.18 19 20. c. Finally we should hence learne not to be ashamed of Gods Elect but choose unto us whom God hath chosen to him choose them I say both to honor them and to sort with them and to countenance them and defend them Ministers should acknowâ—edge there in their teaching and great men in conversing This also may be a doctrine of singular terror to wicked men that will not be gathered and called by the meanes of salvation Esay 66.4 5. If it be such a felicity to be chosen of God what misery is it then to be rejected of God for ever If such a vexation to be disgraced and scorned of great men what is it then to be rejected of the great God and this is the more wofull if the fore-runner of the full declaration of it be upon men I meane a spirit of slumber Rom. 11.7.10 And thus of Election This Election is first amplified by the ground of it which is the fore-knowledge of God According to fore-knowledge Praescience or fore-knowledge in God is considered more largely or more strictly more largely and so it notes the whole act of praeordination so in the 20. verse of this chapter it is rendred ordained more strictly and properly for the knowledge of God praeceding in order the appointment to the end and thus it is taken two wayes For there is a praescience they call in schooles absolute by which God from eternity doth know all things simply and absolutely so the word is used 2 Pet. 3.17 There is also a praescience they call speciall by which God not onely knoweth the Elect as hee knoweth other things but acknowledgeth them for his and loves them above all others and this is called the knowledge of approbation Rom. 8.27 11.2 In the first sense there is difference betweene Fore-knowledge Providence and Predestination Praescience reacheth to all things to bee done either by God or any other and so to sinnes Providence reacheth to all that God would doe Predestination onely to the counsell of God about reasonable creatures Quest. If any aske after what maner God viewes things or lookes upon them or knowes them Answ. I answer that we are not able to expresse the maner of divine knowledge unlesse it bee by way of negation that is by denying to God those wayes of knowledge which are in the creatures and note imperfection For God doth not know things 1. By sense as by hearing seeing tasting c. For these things are in God only by an Anthropopathy or Metaphore 2. By opinion or conjecture For that knowledge is neither certaine nor evident and therefore cannot be in God 3. By faith For God knowes nothing by relation or report of others Besides though faith bee a certaine knowledge yet it is not evident Heb. 11.1 4. By Art For
adorning of the minde 2. The heart is adorned with 8. graces 1. Holy desires such as the heart felt not before such as these after remission of sins and righteousnesse by Christ Mat. 5. after the meanes of Gods kingdome and the power of it Psal. 42. 1 Pet. 2.2 after the presence of God even that of glory and the comming of Christ 2 Tim. 4.8.2 Cor. 5.8 after communion of Saints the heart longing after them and in a word after all sorts of heavenly things 2. Divine love and that of God Psal. 18.1 of Christ 1 Pet. 1.8 of the word Psal. 119.103 of Gods house Psal. 26.8 84.5 of the godly Psal. 16.3 1 Iohn 3.14 3. Ioy in the Holy Ghost Rom. 14.17 in such things as these 1. In the satisfaction of Christ for sinne Galat. 6.14 Rom. 5.11 15.13 2. In his Election Luke 10.20 3. In the breasts of the Churches consolation Esay 66.10 4. In the word both read and heard Psal. 119.77 Ier. 11.16 Iohn 3.29 and so in the sacraments 5. In the sabbath Esay 58.13 6. In well-doing Prov. 21.15 7. In suffering for righteousnesse Mat. 5.10 8. In the presence of God knowing the soule in adversity especially Ps. 31.7 Rom. 5.4 9. In the people of God Ps. 137.6 10. In all the good things the Lord hath given as the pledges of his love Deut. 26.11 11. In the things that pertaine to God Rom. 15.17 In these a Christian hath his seasons and though he may sow in teares yet he reapes in joy 4. A holy feare of God and that of his mercies Ps. 147.11 Hos. 3.5 of his word Esay 66.2 of his presence especially in time of his service Heb. 12.28 and of his name and glorious titles Deut. 28.58 and in all things a feare of his offence and displeasure in respect of which a man is jealous of his own infirmities Pro. 28.18 1 Pet. 1.17 5. Confidence in which the godly are as mount Sion that cannot be moved Psal. 125.5 by which he committeth his way to God Psal. 37.5 and runneth to God for refuge that he may be under his armes for ever Deut. 33.27 Gods name is to him a strong tower Prov. 18. in respect of which his place is on high even in the defence of the munitions of the rocks Esa. 33.16 c. yea such is the power of this confidence sometimes that though God trouble him with his owne hands yet he will hope Iob 15.19 By this signe God knowes his in the day of trouble and will owne them Neh. 1.7 and the eye of God is never off them because they trust in his mercies Psal. 33.18 6. A holy hatred by which he cannot abide sin Ps. 97.10 the garment spotted with the flesh Iude 23. any false way Ps. 119.128 wicked company Ps. 26.5 the worke of such as fall away Psal. 101.3 them that hate God and goodnesse Psalme 139 21. 7. Peace whereby a man is made to rest from passions and perturbations and enjoyeth tranquillity in the contemplation of Gods favour Rom. 14.17 8. Bowels of mercy Col. 3.12 I omit hope patience meeknesse and the rest either because they some way belong to some of these or because these are the most eminent and easie to be discerned and all these are put on by faith And thus much of the adorning of the heart 3. The conscience is also adorned with 9. gifts 1. Life it being quickned from the dead sleep it was in 2. Light from ignorance 3. Peace from terrors differing from security 4. Purity and care in all things to doe uprightly Acts 23.1 Heb. 13.1 2 Tim. 2.3 5. Ioy and refreshing it is now a continuall feast Prov. 15.15 6. Constancy Iob 27.6 so as no power can compell it 7. Plainenesse and harmelessnesse 2 Cor. 1.12 8. A divine sentence so as in determining it judgeth for God and as God 9. Tendernesse so as it will now smitâ— for lesser evills All this doctrine concerning the sanctification of the spirit may serve First for humiliation We may all say if God looke upon our spirits innumerable evills have compassed us Psal. 40. and therefore we had need to pray to God to cleanse us from secret sins even those sinnes of our spirits 2. For admonition to all men to take heed that they neglect not this great worke of inward sanctification especially if God have touched the heart with any inward feeling of thy estate and remorse of sinne Looke to thy selfe thy heart is deceitfull and sinne is a witch watch against security or relapse into security â—e perswaded it is a dangerous thing to sin against the purposes of amendment The axe is now laid to the roote of the tree and therefore trifle not let not thy righteousnesse be as the morning dew thou art come neare to the kingdome of God quench not the sparkles of light and remorse And much more this may warne such as will not be touched with the care of sanctification take heed of a swinish and dogged heart the Lord will not cast pearles before such swine still And thirdly it may warne such as rest in giving faire words If they praise the Sermons and speake faire to Gods servants they thinke all is well The Divell could speake Christ faire to be rid of him Mar. 1.24 and so did Herod Mar. 6.20 3. For instruction to all sorts of men that yet finde not comfort in this worke oh labour about it that thou maist be cleansed from all filthinesse both of flesh and spirit even sanctified throughout following after holinesse without which no man shall see God 2 Cor. 7.3 1 Thess. 5.23 Heb. 12.14 and if there were in men a heart to returne there are many incouragements Christ is given to us of God to be our sanctification and in his intercession he remembred to pray for this that God would sanctifie us 1 Cor. 1.30 Iohn 17.14 17 19. and the word of Christ is able to sanctifie us Acts 20.32 and Christ hereby proves his resurrection from the dead Rom. 1.4 and God hath promised his spirit to help us Ezech. 33.37 4. For confirmation since this is so let him that is holy be holy still 5. For much thankfulnesse in such as have attained in any measure to the gifts of Gods grace herein 2 Thess. 2.13 Thus much of the sanctification of the spirit Vnto obediencâ— The first end of our sanctification is that our lives may be brought into obedience This obedience must be considered either in the 1. whole or in the 2. parts 1. In the whole it is profitable to observe three things 1. the originall of true obedience 2. The rules or properties of true obedience in the maner of it 3. The motives that might stirre us up to the care of obedience 1. The cause of this obedience is 1. either without us or 2. within us without us it is both God and the word of God God the Father causeth it by electing c. the Sonne by
redeeming the holy Ghost by calling The word of God is the sampler or patterne of our obedience for if ever wee would bring our lives into order we must resolve not to follow mens examples wills lusts or our owne reasons inclinations or conjectures but only to have recourse to the Law of God this must be the light to our feete and the lanthorne to our pathes Psal. 119. 19.2 Tim. 3.15 to the end we must obey them that have the over-sight of us and doe instructs out of the word and observe the forme of doctrine into which wee are delivered Rom. 6.17 Heb. 7.18 and receive such teachers as the Corinthians received Titus 2 Cor. 7.15 we should get an eare of obedience Prov. 25.12 2. The causes within us are either 1. generall the sanctification of our spirit or 2. speciall and so it is Faith For the first the coherence shewes that unlesse our hearts be sanctified our lives can never bee framed to true holinesse and obedience and for faith it is certaine before ever we can practise true obedience to the Law we must have the obedience of Faith that is we must be perswaded of Gods love to us and receive his promises in Christ and repenting of our sinnes beleeve the Gospell Rom. 1.5 10.16 2 Thess. 1.8 The faith of the Truth is generally the chiefe guide of all our actions whether they be workes of reformation or of our generall calling or particular cariage 2 Thess. 3.16 For we must beleeve Gods threatnings power promises assistance and reward or else our worke will goe slowly forward 2. Now for the second there are sixe things to be observed in the maner of our obedience without which our life will never be brought into order 1. The first is care The Apostle saith we must yeeld our selves as servants to obey Rom. 6.16 which notes that wee must doe the workes of God and sâ—ew our obedience to him as the servant doth his worke that is with great heed forecast and care God doth not only require we should obey but obey as servants obey 2. The second thing required in our obedience is Wisdome It is not enough to doe good but we must be wise to that which is good and simple concerning evill This the Apostle shewes Rom. 16.19 3. The third is Constancy our obedience must bee fulfilled 2 Cor. 10.16 We must not be weary of well-doing 1 Thess. 3.13 4. The fourth is abnegation In obeying Gods will we must throughout the course of our lives be contented to deny our selves so as we would doe Gods will with patience though crosses follow Luke 8. A signe of the seed sowne in good ground it bringeth forth fruit with patience and besides it imports that if we meane to reforme our lives aright we must live soberly shewing our moderation in diet apparell recreations and the like yea we must not thinke it much to be crossed in our reason desires ease profits or preferments but be contented to be that we may be with a good Conscience Heb. 11.8 Gen. 22.18 5. The fifth is sincerity and the sincerity of our obedience appeares both when we shew respect to all Gods Commandements as well as one obeying in all things as also when we obey without corrupt and carnall ends and respects Gen. 26.5 Phil. 2.12 6. The sixth thing is peace wee must lay our projects so for holinesse as we follow after peace as much as is possible and that with all men much more with the Church and people of God Rom. 12.19 Heb. 12.14 so as our conversation be without division or offence Rom. 16.18 19. 3. For the third point we may remember that it was long since noted by Samuel that obedience is better than sacrifice 1 Sam. 15. This obedience is the end of the writings of the Apostles and Prophets If we be not trained up by the Scriptures to good workes we doe nothing with generall profession of the name of Christ. Rom. 1.5 2 Tim. 3.15 c. If we obey not we are the servants of sinne and it will be our ruine we shall dye in our sinnes The Ministery had never been broken open but that the Nations might bee brought to obedience Rom. 16.26 If you obey not you breake the hearts of your teachers it is not good words and liberall pensions will serve the turne you must yeeld obedience to our Ministery in your lives or else you doe nothing Phil. 1.15.16 2 Cor. 7.15 Vengeance is ready against all disobedience every whit as ready in Gods hand as in the Ministers mouth 2 Cor. 10.4 5. In this text we may see God delights to receive the obedience of his people from all eternity and all the benefits purchased by Christs blood shall be given to them that obey he is author of eternall saluation to them that obey Heb. 5.9 Thus of obedience in generall Externall obedience which is here entreated of is distinguished by the Apostle Rom. 15.18 into two kindes For either it is obedience in word or obedience in deed Quest. Here might some one say what need the obedience of the tongue our tongues are free Answ. It seemes some men thinke so Those hypocriticall flattering and wicked men mentioned Psal. 12.3 say their tongues are their owne and yet it is certaine the Lord will have the tongue bound to the good behaviour Iam. 3.3 Quest. What great hurt can there be in the tongue if men live honestly otherwise It seemes there can be no great offence in the tongue Answ. Men are extreamely deceived that think they cannot commit dishonesty impiety by their words There is a world of wickednes in the tongue Jam. 3.6 There are many sins which are most vile and hatefull which have their principall seat in the tongue or are practised in words as blasphemy murmuring desperation lip-service swearing cursing perjury charming reproaching persecution by the mocking of the godly bitter words silthy speaking lying backbiting slandering flattery and false witnesse bearing together with divers sinnes of deceit hypocrisie heresie c. And on the other side excellent graces and duties depend much upon the service of the tongue Gods glory our owne Callings and other mens good are much furthered by the tongue By the tongue men preach pray confesse their sins give thankes comfort exhort rebuke sweare vow c. and therefore great reason wee should shew our obedience even in the tongue Under the obedience of conversation are comprehended duties of piety to God of mercy to the distressed of justice to all men of temperance to our selves The catalogues of the sinnes we should avoid in our conversation or of duties we should doe I omit here having some purpose if God will to handle them more largely in Treatises by themselves And thus of obedience And sprinkling of the blood of Iesus Christ. Before I come to the more particular and full opening of these words these things may be touched in the generall 1. There was blood
but rather be still providing for the war againe Secondly that Gods children have a garrison to defend them Now if any would know distinctly how this is true I will endeavour to shew it to be true five wayes 1. For first we see that sometimes they are fenced and protected by the godly who as an holy army rise up in their defence to help them either by Apologie succour or prayers 2. Sometimes the unreasonable creatures protect and avenge the righteous God can send the armies of silly creatures as a valiant garrison to defend Israel and offend Pharaoh and they are strong that doe Gods worke 3. It is sure that the Angels are alwayes in garrison for the Elect pitching their tents round about them that feare God That which Elisha and his man saw with bodily eyes every beleever may be assured of by faith 4. God can raise up in them even an army of powerfull thoughts and meditations so as their very inward tranquillity arising from the testimony of a good conscience and the knowledge of Gods excellent love can make and keepe them secure and sound 5. But lastly in all these and above all these God himselfe is the Christian mans garrison as David saith God is his rocke his fortresse his strength his buckler his high tower and his deliverer All this may very fitly serve for two uses 1. First for consolation to the godly and that two wayes First if they consider how carefully God hath provided for their safety and that he is faithfull and will doe it Secondly if they observe what is implyed hereby for in that God plants a garrison about his people it imports that they are wonderfully deare unto him Jewels of great price which God would by no meanes lose yea great Princes that are preserved with such a continuall guard If Gods government towards his people were every way visible and manifested the meanest Christian would appeare to be no whit inferiour to the greatest Monarch 2. Secondly this implies terror and amasement to all the wicked For it imports that God cares not for them and takes no charge of them yea thathe accounts them as enemies and yet they are not without their â—â—â—rison neither But what is it they have their hearts kept by the devill as a strong man armed for their ruine and the law keepes them with a strong guard till the day of Christ. By the power of God The word translated power is rendered mighty workes sometimes miracles c. but ordinarily it is meant as here power The maine doctrine is that the preservation and keeping of the faithfull depends upon Gods power Now for explication of this doctrine I must answer divers questions First some one might say doth it follow God hath power to keepe us therefore he will It doth not simply follow but in two respects 1. First in respect of the intercession of Christ he hath mediated for our preservation and the father will grant what he askes and therefore so long as he hath power hee will continually doe it 2. Secondly in respect of Gods promises he hath promised to use his power for our preservation and therefore as sure as God hath power so sure are we to be preserved Quest. Now if any aske how it may appeare that Gods power is engaged to keep us Answ. I answer it may appeare evidently by these scriptures 2 Cor. 12.9 1 Cor. 4.8 Heb. 1.3 Ephes. 3.20 Heb. 7.16 Mat. 6.13 Rom. 1.4 Iude 24. Quest. Now if any yet ask which way God doth shew his power in our preservation Answ. I answer the Lord doth exercise his power in keeping us three wayes 1. In his word making that a glorious instrument to keep us to salvation it is as it were the arme of God it is called expresly the power of God unto salvation For by the word is the demonstration of the spirit and of power as the Apostle speakes and thus Christ liveth still on earth by the very power of God in the word yea there is an effectuall working of power given to the word 2. The Lord exercises his power in keeping us by the grace of his spirit in us by making grace to be sufficient for us strengthening our saith and establishing us with every needfull grace especially in times of tryall For a Christian hath received the spirit of power and of a sound minde 3. In the workes of his providence by his disposing and raising meanes to protect and uphold the faithfull against in or out of all troubles c. Quest. But may some one say Is the promise of Gods power in the preservation of the faithfull so absolute as doe what they will Gods power will keep them Answ. No For if Christians would have God to keep them they must themselves keepe that which is committed to them they must keep the word even the patterne of wholesome words in faith and love they must stirre up the grace of God in them and waite upon God by prayer and the constant use of all the meanes and here they must live by faith they must keepe themselves in their wayes or else they must not wonder that the Lord doe as it were tumble downe the wall of their protection and seeme to leave them to themselves The use hereof is divers 1. First it may serve for confutation of that false opinion of the Papists about their doctrine of free-will For marke it The very Saints have not power to keep themselves no not after calling and therefore much lesse before calling 2. And further it may confute the very confidence of all the adversaries of Gods people they insult many times over the godly because they are so few so meane persons so simple and weake and pride themselves in the conceit of their owne greatnesse and power to compasse all their plots and malicious intendments against the godly But they doe notably deceive themselves For godly men are preserved not by their owne might or meanes or friends or sufficiency but by the power of God grossely therefore are they deluded if they thinke to prevaile finally against them 3. Yea this might fully and at once confute the objections of the weake Christian Oh he hath so many infirmities and temptations and allurements and corrupt inclinations so many lets and discouragements and so wanteth the meanes that hee can never persevere to the end these are his feares and this workes his unbeleefe But all this is soone answered Thou standest not by thine owne strength but by the power of God and therefore I must apply that speech of Christ to the Sadduces to them a little turning them you erre not knowing the promises of God in the scriptures nor the power that is in Gods nature Secondly this may serve for information For it may shew us the impotency of all earthly things nothing but Gods
carefull to prevent these it shewes that it is needfull mens objections should be answered and to that end if the Lord doe not answer otherwise men should not represse and smother them but propound them by seeking resolution These sparkes not quenched may breed a great flame these drops of poyson may infect the whole soule a little leaven may sower the whole lumpe Fiftly A question may be here demanded and that is why the Lord here and in many places of Scripture else doth expresse the answer and suppresse the objection For answer hereunto divers things may profitably be supposed 1. First the Lord hereby shews unto men in their owne experience what a divine light is in the Scpiptures that can thus discerne the hidden things of man 2. Secondly it may be the objections are suppressed lest men hearing the objections should learn to object 3. Thirdly the Lord hereby shews mans nature who usually will not say so much yet the Lord saith they doe thinkeso 4. Lastly I thinke for the most part the Lord doth it out of his compassion and tendernesse towards his people these things arising out of mens frailâ—y he is willing many times to lay to the plaister and yet not uncover the soare and for feare of discouraging them hee rather implies their weaknesses then expresseth them that they might be assured that he is inclined rather to pitty them than to hate them rather to succour them than to reprove them And thus of the generall Wherein yee greatly rejoyce The maine thing that I observe out of these words is that converted Christians though they have many afflictions yet they are greatly solaced and finde great joy even in this world Now because this point is not believed by the most who are loath to acknowledge so much gaine in godlinesse and because also many Christians are not wise either to discerne or to make use of their owne felicity herein I would before I come to the use of this doctrine for explication propound three things 1. How it can be made manifest out of Scripture that a Christian life is such a joyfull life 2. What are the particular waies whereby Christians can meet with such a joyfull life and comfort as by Scripture is proved they might have 3. And in the third place I answer an objection or two For the first The Scripture instanceth in nine things all which doe manifestly import that such as feare God may have exceeding much joy 1. For first God commandeth his servants to rejoyce yea hee commandeth his Embassadors to comfort them 2 God is bound by promise to give them joy For besides that the Gospell in generall is a doctrine of glad tidings there are particular promises for joy as the places in the margent shew 3. Thirdly joy is one of the expresse fruits of the Spirit 4. Fourthly it is a maine part of the Kingdome of God 5. Fiftly God threatneth his when he finds them without it as is manifest in Deut. 28. this was one cause of his displeasure that they did not serve him with joyfulnesse and a glad heart 6. The Scripture is plentifull in the examples of men that have found exceeding much joy in the waies of God some few places I instance in the margent 7. If a temporary faith finde such joy in the word how much more a justifying faith 8. The nature of God is such as hee is as willing to communicate joy as well as other graces 9. Lastly this is most apparant by this that the Scriptures shew that God hath provided joyes for his servants in such things as might seeme most to crosse them or their contentment as in tribulation yea and in affliction of conscience it selfe Now if we can beleeve it of them in such times then wee need never doubt of it but they either have or may have great joy But some one may say Which way can they finde such great joy what meanes is there for their consolation I answer They finde joy nine waies 1. They have in them the Spirit even him that is called a Comforter which no wicked man hath and this Spirit of God is an everlasting spring of joy 2. Gods ordinances are unto them as wells of joy the word is a well so is prayer reading the Sacraments and conference 3. They have their right to all Gods promises to comfort them and certainly the Gospell is a deepe well 4. They have the presence of God â—â—ke the sunne to refresh them 5. They finde secret joy in the communion of Saints both to hear of them absent and to have fellowship with them present and that both publike and private For if this be a great part of the joy of heaven then may it be some part of a Christians joy on earth 6. There is joy in the graces of the Spirit to see the buds of the Lord grow in the garden of their hearts and the weeds of sinne to be rooted out yea great is the content of grace and well-doing 7. There is joy in the meditation of the misery they are delivered from 8. They are not barred from the joy in outward things which is all the joy wicked men have and in these the worst Christian hath more right to rejoyce then the best carnall man 9. Lastly they find much joy even of the hope of the joy they shall have in heaven Ob. But might some ungodly person say Wee see no such matter in them Sol. The stranger shall not meddle with their joy Ob. But might some scorner say If any have found such joy in following the word and godlinesse it hath beene such as have had nothing else to rejoyce in Sol. That is false The Psalmist shewes by prophesying that even Kings that have abounded in outward things yet comming to taste the excellency of the comforts of godlinesse and to feele the power of Gods word should sing for joy of heart and greatly acknowledge the exceeding glory of God and godlinesse Ob. But might some others say Wee have beene hearers thus long and have followed godlinesse and yet can find no such comfort in it Sol. I answer it may well be so but then lay the blame where it is to be laid let men examine theÌ„selves concerning the cause For if thou find not much joy in godlinesse it is either because thou hast not sorrowed for thy sinnes or thou hast not seriously sought the pardon of thy sinnes or thou sowest not good seede thou art not conscionable in practice If men were more fruitfull in well-doing they would finde more ioy or thou livest not in peace or thou art not much in prayer or thou receivest not the law into thy heart or thou art intangled with some grosse sinne or thou art intemperate in thy earthly pleasures or thou art not in all things thankfull This
doctrine may serve for three uses First It may confute that cavill of carnall men that Religion will make men dumpish and melancholy whereas the cleane contrary we see here is true 2. It greatly reproves the uncheerfulnesse of many professors who doe thereby greatly darken the glory of Religion and cause the way of God to be evill spoken of besides the hurt they doe themselves through unthankfulnesse and unbeleefe exposing themselves to the tentations either of sinne or apostasie together with a continuall unfitnesse to all duties of piety and this ariseth out of aptnesse either to passion of anger or worldly griefe 3. It may teach us to seek the ioyes of God and having found them to be carefull by all meanes to preserve them But what shall I doe to preserve the ioyes of God in my heart First keep thy self free from the allowance of the least sin violate not the peace of thy conscience Secondly digest the promises concerning infirmities after calling Thirdly take heed of omission or carelesse use of Gods ordinances Lastly care not for the world but retire thy selfe else from thence will flow unavoidable unrest Before I passe from these words yet two things more may be briefly touched First in that he â—aith yee rejoyce he seemeth to import that true ioy is onely in converted Christians For as for the ioyes that the men of this world have they are not true For besides there is much vanitie and madnesse in them there is also much danger in them for they breed security and men shall be called to account for them yea men may lose their soules for them Secondly where he saith wherein hee meanes in which benefits of regeneration glorification preservation c. whence may be briefly noted that the chiefest ioyes of Christians are in spirituall things it ill beseemes Christians to set their hearts on earthly things But is it not lawfull to delight our selves in earthly pleasures It is with these rules First thou must be sure thou hast repented of thy sins before thou allow thy selfe liberty for pleasures 2. Thou must not make a vocation of recreation 3. Thou must spend onely thy owne time upon them not the Lords 4. Thou must avoid scandalous delights and such games as are of evill report 5. Thou must watch over thine owne heart that thy recreations steale not away thine heart from the delight of better things but be used rather as an helpe unto them Lastly note from hence that they onely are fit to give testimony of the ioyes of a converted estate that have had experience of it themselves trust not the iudgements of carnall persons for the dignity utility and durablenesse of the graces of godlinesse And thus of the first reason Though now for a season you are in heavinesse There are divers sorts of heavinesse 1. There is the heavinesse of the desperate such was that in Cain and Iudas 2. and the heavinesse of the disappointed such was the heavinesse of Haman Ahab and Ammon when they could not compasse their ambitious covetous and voluptuous ends 3. And there is the heavinesse of the melancholy and of the scandalized 4. There is the heavinesse of the penitent for sinnes 5. and of the afflicted for crosses 6. There is a heavinesse in Gods children after calling for spirituall respects as for corruption of nature for absence of Christ for want of the meanes for the dishonour of God in publike abominations for the miseries of the Church for Gods threatnings and anger for the desire of death for hardnesse of heart and for speciall sins after calling Quest. But may not Gods children be heavy for crosses Answ. They may and I think that may be meant here but then these rules must be noted First that their heavinesse be rather for some sinne in themselves which might cause the crosse then for the crosse it selfe Secondly that their heavinesse be moderate Quest. But when is sorrow for afflictions moderate Answ. First when it exceeds not the measure of sorrow for sin 2. Secondly when it withdrawes not the heart from God and holy duties through passionate and incredulous perturbations but it is to be noted in the generall that the Apostle is very loth to grant them liberty for heavinesse but it is with many limitations as 1. it must be but a little season 2. they must be sure need doth require it 3. it may not be allowed for many crosses that will not be allowed for lesser or fewer tentations For a season The troubles and griefs of Gods children are but for a season for a moment God hides his face but a little while and the reason is because afflictions are used of God but as plaisters or medicines or as a â—urnace Now in as much as the godly will quickly judge themselves and make their peace therefoâ—e the Lord will soone draw off the crosse the plaister shall lie no longer than till the sore be whole and the goldsmith will let his metall lye in the fire no longer than till the drosse beâ— melted off or it be fit to be wrought upon Now if crosses should continue long in our reckoning say it were the whole life of a man what is mans life even a vapour that appeareth a little time Besides what can thy longest crosses be in comparison of the paines of the damned from which thou art delivered or of the joyes and glory of heaven which thou shalt possesse Yea what is that thou dost suffer in comparison of what thou deservest but yet I say it is but a season as wee account seasons even a small part of the life of the godly For either the Lord removes the crosse or takes away the sting of it or sweetens it with his mercies The Use may be to teach us to check the unquietnesse and failings of our hearts and to be ever ashamed of our selves that we should make so much of our crosses and so little of Gods mercies we should learne seeing they are but for a season to hold fast the confidence of our hope and live by faith and if the Lord be angry to hide our selves for a little season till his indignation be past If need require Here three things may be observed First that Christians manâ— times make crosses to themselves and draw heavinesse upon their hearts through feares and suspitions and unquietnesse where there is no need this is a great fault and usually is a great scourge For by such distempers they many times lessen the comforts of God and their credit with Gods children Secondly crosses and griefes are sometimes needfull needfull I say to hide our pride to weane us from the world to put us in minde of death to make us desire heaven to drive us to seeke more grace and holinesse to prevent sinne to come to humble us for sinnes
past or to make tryall of some grace of God in us It is a comfort that God will not afflict us till there be need Thirdly In some crosses Christians need not be in heavinesse so was it with Iob and the Apostles in their sufferings and that is first when we find the sense of Gods love secondly while we keep our uprightnesse Through manifold tentations There are foure kinds of tentations First there is the tentation of persecution and well may persecution be called tentation For it is a property in most persecutors to tempt and intice that they may seduce and besides the Lord hereby doth try the faith of men for in the time of this tentation the temporary faith will faile Secondly there is the tentation of affliction afflictions in generall are called tentations in divers places and they may well be called so either because they tempt or because they try They tempt and that either to vice or despaire To vice for afflictions they tempt men to lying deceit stealing swearing oppression usury filthinesse idolatry carnall shifts breach of Sabbath passion bitter words inordinate desires c. yea and in some men they tempt to despaire and the blasphemy against Gods mercy as in Cain and Iudas This should teach us to watch over our selves in our troubles that we be not led aside with the tentations of afflictions and we should account it a great mercy of God to get out of our trouble free from the infection of any of the former or the like vices and let wicked men know that to be taken with the tentation of the crosse is worse than the crosse it selfe deceit is worse than want of trade c. Now afflictions are said to be tentations also because they try men For they try our faith and patience and the constancy of our obedience to God But of the tryall of crosses in the next verse The third kind of tentations is the tentation of concupiscence of which Iames speaks when he saith a man is tempted when he is drawne away of his concupiscence Observe a plaine proofe that the internall evils that arise from corruption of nature are called tentations The last kind of tentations is the tentation of Sathan and this is usually understood when we name tentations Of the first and second kind I have intreated before of the third I shall speak in the handling of the common place of tentations of the fourth kind Concerning then the tentations of Sathan chiefly I propound five things First how many wayes Satan doth tempt men Secondly how many degrees there be of his tentation Thirdly what the difference is betweene the tentation of concupiscence and the tentation of Sathan Fourthly what comforts there are against tentation Fiftly what rules we are to observe either for the preventing of them or deliverance out of them For the first Sathan doth tempt men five waies 1. By causing men to tempt Thus he caused Peter to tempt Christ and so he doth commonly stir up wicked men in all ages to be his instruments for tempting 2. By assuming to himselfe some outward shape or likenesse and therein vocally to allure and beguile men thus hee tempts witches and some monstrous offenders 3. By presenting objects to our senses that may tempt us therefore Iob said he would make a covenant with his eyes 4. By enflaming the corruption of our owne nature to evill For when evill is hatched in our mindes if it work there strongly it will have some effect upon the body in some part of it and thereby Sathan knowes the fire that is in us and then hee comes to us and blowes all those coales with all cunning and fury to provoke us yet more and more unto sinne 5. Lastly hee tempts us by injecting evill into our mindes but how hee doth this is unknowne and this last is that which usually wee thinke of when wee speake of the temptations of Sathan Now for the second there are in all thirteene degrees of the temptations of the devill 1. The first is the evill motion it selfe barely considered as it is cast into the minde 2. The second is the liking of it when our concupiscence upon the discerning of the evill thought doth yeeld a kind of approbation we being content that such an evill thought should be there 3. The third degree is delight when we please our selves with contemplative wickednesse taking a kind of contentment in musing upon such evill things suffering our thoughts to feed themselves in the delights of such imaginations where we suppose the practice of evill though as yet we have no resolution any way to give our selves liberty to doe as we thinke 4. The fourth degree is security or the willing omission of all such duties or services to God as might hinder that contemplative wickednesse this is when we are unwilling to pray or heare or reade especially any thing that might put us out of that liberty of thinking evill now are wee drawne away with the temptation as the Apostle speaketh 5. The fift degree is ensnaring when a man that all this while had no purpose to doe the evill let his thoughts yet runne upon it and hee findes himselfe now so intangled that he doubts he shall be carried into the practice of it whereupon he struggles within himself aâ—d would fain resolve not to doe it but yet finds himselfe like the fish catched with the hook so as hee cannot get off but is strongly entised to yeeld to seeke all that pleasure or profiâ— or honour or revenge of which he hath mused Thus for some time continue men in this degree faine they would not doe the sinne outwardly yet they feare they shall doe it They could now wish they had not given their thoughts that liberty For now they are so fiered they cannot tell how to be delivered from them 6. The sixt degree is Consenting For at length the devill overcomes through the flames of concupiscence so as hee now resolves hee will practice it and give his full consent to attend the opportunity to commit the evill as supposing to finde to himselfe great content that hee never had such is the old fraud and murtherous lying of the Tempter This is called the conceiving of sinne 7. The seventh degree is Practice or the birth of sin and this is when a man overcome within as before now committeth his intended evill 8. The eighth degree is custome when a man now lesse fearfull of sinne doth often commit it and yeeldeth himselfe over to the continuall practice of his wretched evill 9. The ninth degree is inward Apostacy that is departing from God with an evill and unfaithfull heart as it is called Heb. 3. this is when a man confirmed in the custome of sinne resolves to give over all care of godlinesse and accordingly by the working of Sathan hath his heart filled with all sorts of vicious inclinations and is so obdurate that hee beleeves or cares
by the light of nature imprinting in man certaine common notions or small sparkles of divine light 2. Secondly by the booke of the creatures by these he did blow and nourish and more kindle the sparkles infused by nature 3. Thirdly when both these proved insufficient by mans sin God revealed himselfe by his word but after divers manners Heb. 1.1 Sometimes by dreames when men were asleep Sometimes by Visions when men were awake Sometimes by types and resemblances Sometimes by Christ the Son of God and so sometimes in the likenesse of a man and in the last age of the world in a true humane nature Sometimes by Angels But most usually by the ministery of man Now the men imployed to reveale Gods will were called either Extraordinarily as Prophets and Apostles or Ordinarily as the Priests and Levites under the Law or the Ministers now under the Gospell So that we now see who these Prophets were It is true that the word Prophet or Prophesie is diversly taken Sometimes more generally for any that foretell things to come so every Preacher is a Prophet and to preach is to prophesie 1 Cor. 14. sometimes it is taken more restrainedly for those that foretell by inspiration or speciall revelation these were called in old time SEERS Those students in the ancient Colledges that were of speciall gifts and more hopefull were called Prophets not that they did all prophesie but because the Spirit did use to fall upon such men Those called children of the Prophets were yonger students that attended upon and were directed by those grave and more ancient Divines Through the abuse of the succeeding time those that were taken out of these Colledges to serve Princes though many times they were men most ambitious and covetous yet were called still Prophets But the Prophets here meant were onely those holy men that by the immediate inspiration of the Spirit of God did foretell things to come concerning the Church and kingdome of Jesus Christ. Now in that the Lord refers us to the testimony of the Prophets it may serve for divers uses 1. First it shewes the excellency of Theologie or the truth according to godlinesse in that it is penned and confirmed by such admirable instruments 2. Secondly it shews that in matters of religion men must have recourse to the testimony of the Prophets their writings are the true touchstone aâ—d square And so in matters of consolation if the Prophets speak comfortably to our hearts it matters not what all the world besides saies or thinks of us sure it is that Christ came not to destroy either Law or Prophets and therefore by them we shall be tryed whether we will or no. 3. It should quicken us to study the writings of the Prophets wee cannot receive their persons now into our houses nor build tombs for them but wee may receive their writings into our hearts and it will be made good that hee that receiveth the writings of one of these Prophets in the name of a Prophet shall have a Prophets reward In the meane time wee have a sure woid tâ— which we may doe well to trust without all wavering Which prophesied of the grace that should come unto you By grace to come he meanes those excellent priviledges that God of his free grace would bestow upon the Christian Churches more than upon any Churches before The Prophets then did foretell of certain great prerogatives with which we Christians should be honoured But what were those priviledges in particular There are an eleven prerogatives of the Christian Church wherein God hath dealt wonderfully graciously with us 1. The exhibiting of Christ in the flesh 2. The freedâ—me from the bondage of the ceremoniall law Gal. 4.1,2.2 â— The admission of the Gentiles to be copartners with the Jewes Eph. 2. 3.2 to 7. 4. The multitude of beleevers in comparison of former ages Esay 54. 1,2,3 5. The more evident vision or manifestation of Gods speciall favour and kâ—â—dnesâ—e in Christ Jesus testified more fully both by the word and spirit The Lord iâ— now fond over the Christian Churches and doth more familâ—â—rly reveale his love nâ—w Eph. 2.7 6. The mâ—re evident clearing of our release from the morall law in respest of the rigorous perfection of it we are not now under the law but under grace so that if sinne have not dominion in us our obedience will be accepted Rom. 6.14 7. A large extent in the proclamation of pardon and forgivenesse of sins so as now any man may get a pardon that will seek it out in the name of Christ Act. 10.43 8. The powring out of the holy Ghost and that either extraordinarily as in the primitive Church or in the measure of ordinary gifts as in utterance knowledge c. 1 Cor. 1.4 5 6. 9. The eminencie of holy life and that in the meaner sort of Christians as well as the greater This is onely true of a remnant that are of the election of grace and so for the power of practice that never age saw it more lively than it is now in many of all conditions that truely feare God Esay 35.8 10. Abundance of outward blessings This God hath promised Esay 60.15,17 and performed in severall states of the Church in divers ages 11. Lastly the more manifest revelation of the doctrine of heaven and eternall life immortality being brought to light by the Gospell so as now wee need not to be taught by the dark shadowes of temporall and earthly ceremonies Now since the holy Ghost hath made us to know that these are times of such excellent graces it may instruct us diversly For in some things it may order us toward our selves and in some things toward others There are foure things we may learne for our selves First let us take heed lest any man faile of the grace of God For wofull experience shews that many thousands even in this light are as destitute of this grace as ever Jew or Gentiles were Now that we may not faile of the grace of God we must doe foure things 1. We must be subject to the Gospell For the Gospell is called the Gospell of the grace of God 2. We must take heed of resisting grieving and despighting of the spirit of grace 3. We must take heed we doe not frustrate the grace of God Gal. 2.21 and so men doe 1. By seeking justification in their own works 2. By neglecting it when it is offered by the word and spirit of God 3. By turning the grace of God into wantonnesse as they doe that make the promises of God and our liberty in Jesus Christ a bawd and cloak for sinne 4. We must goe to the throne of grace and beg grace of God with all importunity giving him no rest till he heare and shew mercy Heb. 4. ult Secondly the consideration of these times of the speciall and plentifull grace of God offered in the Gospell should teach us not onely to get knowledge and grace but
and I place all under the head of imperfect revelation because though the things revealed to the Prophets were perfectly revealed in respect of certainty and evidence yet it was but a revelation in part that is of some things onely There were many things knowne to Christ and the Angels which the Prophets never knew There is also difference betweene Visions and Revelations Visions are external in some things shewed to the sight Revelations are internall shewed â—nely â—o the understanding But what is the difference betweene Revelation and Knowledge and Prophesie and Doctrine mentioned 2 Cor. 14.6 There are two waies by which men come to the understanding of Gods will The one extraordinary and that is by revelation and the other ordinary viz. by knowledge attained by labour and industry in the use of meanes this the Apostle calls knowledge now prophesie and doctrine depend upon these two For men did vent and utter their revelation by prophesie that is by foretelling things to come and men doe vent their knowledge by doctrine and teaching others Are not we more miserable now then they were in the times of the Prophets seeing they had revelations and we have none We are not for these reasons 1. Because we have the substance of all their revelations For their most glorious revelations were concerning Christ to come whom we possesse as the riches of the Gentiles whom they had not in the flesh but saw him a farre off 2. Because the Lord hath now fully revealed his will in the Scriptures of the old and new Testament to be a perfect guide unto eternall life 3. Because we have all their revelations that could profit us in any speciall measure we have them I say left upon record written for our learning 4. Neither are wee altogether without revelations that for the riches of them answer the full value of their revelations For to omit that God hath revealed his Sonne in the flesh in these latter ages of the world which was a greater shew then was ever made in heaven or in earth to omit this I say 1. In the doctrine of the Gospell now there are divers riches mines and mysteries of knowledge broke open which were hid since the world begun from ages and generations Col. 1. 26. Rom. 16.26 and these made knowne not to Apostles onely but to babes and infants Mat. 11.25 to abiect Gentiles as well as Jewes Luke 2.32 for revelation of the Gentiles to young men and maidens Act. 2. 2. Christ is revealed in the hearts of men now as well as then and that is the best revelation the works of the grace of Christ such as his image graciously revealed in their hearts Christ lives in his people now Gal. 1.12 2. 20. Rom. 8.29 3. The righteousnesse and favour of God is with a speciall lustre revealed from faith to faith Rom. 1.17 4. The Lord doth still assist his servants in speaking and hearing and teaching to profit we have more than we bring into the pulpit and thâ— Lord still opens mans understanding and is with our mouthes to give us a doors of utterance Eph. 1.18 Col. 4.3.2 Cor. 3.5,6 5. The Spirit of Christ doth reveale now also both daily the things given us of God 1 Iohn 5.10 2 Cor. 2.10 and at some times the particular pleasure of God in some speciall cases 6. We are neerer unto and wait for the revelation of Christ and the sonnes of God from hâ—aven of which theirs was but a glimpse and in this we shall in the day of Châ—â—st have as full a measure as they Their revelations were but a drops to this sea Rom. 8 1â—,19.2 Thes. 1.7.1 Cor. 1.7 So that we are happy sixe waies in respect of revelation The Use should be therefore to learne thankfulnesse and contentation as resting assureâ— thaâ— if wee truely feare God though hee make us not Prophets yet his secrets shall be with them that feare him and he will answer us when we call and shew us great and hidden things Thus of the manner how God did answer them the matter followes which concerneth either Persons or things Persons in these words Tâ—at not unto themselves but unto us they did minister The plain meaning is that the Lord would have them to know that they were implyed in these prophesies of glory not that they should thereby reveale any further blessednesse unto themselves for they should die before those daies come but should therein doe service unto Churches that should come long after Here are divers things to be noted hence That the Lord hath beene used to deny the requests or desires of his servaâ—ts in respect of the circumstances of their suits such as were time place manner meanes measure c yea we see how he denieth his best servants in the letter of his desires Isaac must not have his will concerning Esau nor Ioseph concerning Manasses Moses may see Canaan but he must not enter in David must not prosper in his beloved Absolon the Apostles must not be great in an earthly kingdome nor Paul have his tentation depart just as soon as he prayes Ionah must not be humored nor Elias die when he list David shall not bring in the Arke at his pleasure nay Christ himselfe must not be heard in the very letter of his desires for the cup did not passe from him The Use is therefore to commit our waies to God with all patience and humility and never rebell in our hearts if the Lord crosse us but rather confesse our errors and yeeld our selves to God as knowing that all shall work together for the best c. and he will so heare and so answer as may be best for our best good The Lord hath been used to traine his servants to know that their labours are to be spent for the good of others as well as themselves thus the Prophets must heare of it God hath distributed his gifts not onely for the use of each member but for the benefit of the whole body 1 Cor. 12. The Use should be to teach all sorts of men to promote to their uttermost the common good and to doe it out of conscience and heartily and with all diligence as we would care for our owne things especially promoting the edification of the body with all love and industry Rom. 12.6.1 Pet. 4.9 10. Eph. 4.26 Thus should ministers and magistrates and masters of families and every Christian with his acquaintance We are Stewards of Gods gifts and they must be imploâ—ed about Gods worke not our owne onely the Masters advantage is most principally to be respected and therefore this must needs be a great reproofe to such as can onely minde their owne things and not the things of Iesus Christ Phil. 2. It will be a singular comfort to such as excell in gifts or riches or power if they can say at their death beds not unto my selfe but unto the servants of God
the Papists for 1. This word of God was afterwards written and so written as nothing must be added Rev. 21.18 2. The doctrine here reported was delivered by the holy Ghost sent downe from heaven as the coherence shews Therefore unlesse they can shew the like authority for their traditions they say nothing 3. Their traditions were of the first sort and so condemned in Scriptures Secondly we may note that Christians when their hearts are turned unto God doe see a wonderfull glory in spirituall things They see that which the Prophets desired to see and could not Mat. 13 16,17 2 Cor. 3.16 17 18. which is one difference betweene the knowledge of the godly and the knowledge of the wicked For wicked men have but a dark glimmering knowledge that tends to basenesse and bondage and this should teach us to pray for the spirit of wisdome and revelation to know the riches thaâ— is in Christ Jesus being daily carefull that the god of this world doe not hide the glorious Gospell of Christ from us But have we the will of God onely by report This word report belongs principally to the first times before the Scriptures of the New Testament were written and so the word was sure enough being delivered by Apostolicall men who confirmed it by miracles And if the word doe also belong to our times then Godâ— Ministers are said to report Gods will unto us as Embassadors doe the wills of Princes by the instructions given in their commissions or as Lawyers report the law out of their great Charter or Statute-books or as Physitians report their remedies out of the books of practice and tryed experiments It is true that the doctrine of holy things is like unto a report 1. In respect of wicked men who passe all over as a tale that is told or respect it at best but as a nine dayes wonder 2. In respect of godly men who receive it but by peeces and degrees not as one continued story but as a report 3. In respect of the matter of happinesse it is so removed from our natures and we have so little right unto it that it comes to us as a report not aâ— any thing we knew before or could expect or looke for 4. In respect of the opportunity of it if wee take not hold of it in the very season it will be gone The Lord doth not every day set before us life and death but onely at some times and then how soone is the voice gone if our hearts open not to receive it Thus of the things contained in Gods answer as they are barely propounded Now in the words that follow they are further commended to us First by the efficient causes of them By them which preached the Gospell unto you The Gospell is diversly accepted in Scripture Sometimes it signifies the history of the life and death of Christ so in the title of every Evangelist his booke and so 2 Tim. 2.8 Mat. 26.13 Sometimes it signifies the glorious tidings of Christ come in the flesh and of salvation in him so it was promised by the Prophets Rom. 1.2 Act. 13.32 but most usually it signifies in generall the joyfull newes of happinesse eternall through the favour of God in Christ Jesus notwithstanding our misery in our selves and this was called the promise in the Old Testament and the Gospell in the new The Greek word properly signifieth good newes and in the New Testament the word is used to expresse that most happy newes of God reconciled in Christ and of perfect happinesse in him Now because this newes contains the more excellent part of Gods word therefore I will consider of it more exactly This heavenly newes is the more admirable if we consider 1. What it is that the Gospell doth signifie 2. How we are assured of the newes in the Gospell 3. What are the effects of it 4. What is required in the persons that have any part in this newes Then I would resolve certaine questions and lastly make some use of all For the first the Gospell brings newes unto forlorne men 1. Of peace and reconciliation with God The Gospell of peace 2. Of remission and forgivenesse of our sins Act 10.43 3. Of freedome from death and condemnation 4. Of a divine and most sufficient righteousnesse to be revealed from heaven Rom. 1.16 17. 5. Of eternall life The Gospell of the Kingdome Mat. 9.35 and all for Christ Jesus sake the son of David Rom. 1.23 But how can we be certaine of this newes 1. By the testimony of the Spirit 2. By the vaticinies of the Prophets 3. By the miracles that first confirmed it 4. By the testimony of Christ himselfe that in our nature preached it Mat. 4.13 5. By the word of God or of the Apostles The effects of the Gospell are 1. It brings life and immortality to light 2 Tim. 1.10 2. It melts the hearts of Gods elect more then any thing with voluntary griefe for sin it makes men condemne themselves in the flesh 1 Pet. 4.6 3. It revives and refresheth with wonderfull encouragements 1 Pet. 4.6 4. It makes a man sacrifice himselfe to God Rom. 15.16 5. It is the ministery of the Spirit 2 Cor. 3. 6. It fenceth the affections against the love care after worldly things Hence we are said to be shod with the preparation of the Gospell of peace 7. It establisheth hope Col. 1.23 8. It is the power of God to salvation Rom. 1.16 Fourthly there are eight things required in every one that would have part in the Gospell 1. Reformation of life 2. Faith and trust in it Mat. 16.15 16. Eph. 1.13 Heb. 4.2 and to this end get evidence and seale to it Eph. 1.13 3. A singular estimation of it so great as 1. Our chiefest praise should be in the Gospell 2. We should be content to suffer any thing for it and not be ashamed of the afflictions or bonds of the Gospell Marke 8.35 10.29 1 Thes. 1.5 2 Tim. 1.8 Philem. 13. 4. Poverty of spirit Esay 61.1 5. A diligent strife and constant endevour to attend upon it wee should presse to it Luke 16.16 6. Professed subjection to it 2 Cor. 9.12 7. We should endevour to live so as might become the Gospell Phil. 1.27 8. We should continue in it and not be moved away from the hope of it Col. 1.23 a vile offence to be turned from it Gal. 1.6 But was the Gospell never preached till now that hee saith it is now reported Distinguish If the Gospell be taken for the newes of Christ come in the flesh then it was not preached till the times of Christ and the Apostles But if it be taken for the promise of grace and pardon in Christ it was given in Paradise to Adam and continued by the Patriarks and Prophets Act. 10. 43. Heb. 13.8 Moses wrote of Christ Ioh. 5.46 Moses wrote of Christ two waies 1. By writing the promise concerning
the Messias to come 2. By the whole ceremoniall law and service For all those were shadowes of Christ to come But the Gospell is said to be hid and concealed from ages and generations c. Rom. 16.26 Eph. 3.5 Col. 1.26 The text is as it is now It did appeare but not so clearly But how doth this doctrine of the Gospell differ from other Scripture especially from the law 1. In the manner of revelation The law is written in some sort in the heart of man Rom. 2.15 but the Gospell now may not be knowne to nature but revealed by Christ Mat. 16.17 2. In the subject of doctrine The Law tels us what we should be but not how we can be so Now the Gospell shews us a full and sufficient righteousnesse in Christ that will be availeable The Law saith pay what thou owest doe this and thou shalt live But the Gospell saith beleeve the promise and thou shalt be saved 3. In the continuance of the force of it The gospell is an everlasting gospell God will never alter his mind whereas he hath changed his mind for the covenant of works But is it the Ministers duty onely to publish the gospell in that the Apostle saith by them which preached It is chiefly For to produce the effects before mentioned it is his calling who hath commission from God to be his embassador yet private persons may comfort one another with these things But is the gospell onely effectuall when it is preached It is most effectuall then and that is the ordinary meanes God hath appointed 1 Pet. 1. ult The Uses are First for Ministers and so 1. For consolation For the excellency of the subject exalts the dignity of their calling they are trusted with a very glorious embassage Rom. 15.16 17. 16.26 therefore never be ashamed of it Rom. 1.16 and this was taught by Christ himselfe Mat. 4.13 and those Eph. 3.4 2. For Instruction Therefore to serve God in their spirits even with their whole hearts Rom. 1.9 and suffer all things rather then hinder the Gospell 1 Cor. 9.12 Paul saies It is better for mee to dye then to make my glorying void Secondly for the people 1. For instruction 1. To pray for their teachers that God would open their mouthes and make their hearts fat with his goodnesse herein Eph. 6.19 and to esteeme them as Rom. 1â— 15 2. To receive it with all gladnesse and power yea and affliction too 1 Thes. 1.4 5. 2. For terror to wicked men that contemne or neglect so great salvation this is preached for a witnesse against worlds of them Mat. 24.14 The anger of 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
stir up our minds especially labouring to be of the same mind with them 7. We must carefully put on that girdle of truth mentioned Eph. 6. which is inward sincerity which is a care speedily to strive against those inward corruptions daily and with strength of resolution 8. Lastly in this text two things are exceedingly availeable viz. 1. sobriety in the use of earthly things 2. and perfect assurance of Gods favour and glory to come It is want of setled assurance and the love of earthly things that so much entangles men with the hurt of all sorts of impediments The fift thing to be observed is that he saith gird up and not cast off importing that in this life even in the godly there is not a perfect deliverance from the inward strife with hinderances that arise from our corrupt nature Those garments they have still but they are girded up which is true of the most of the impediments mentioned before The Use is for great reproofe of our incredible slacknesse herein the most of us who know not of any lets in our minde never observe ignorance carnall reason security love of earthly things worldly sorrow hypocrisie precipitation discouragement dulnesse and evill thoughts Those of us that doe discerne them how weak are our hearts how doe we trifle we feele them not to be a burthen we resist them not in the beginning How justly might God leave us to a very reprobate mind for our slacknesse herein even of knowledge How justly might we be left to our selves and so be turned out of the way and there left either never to returne or not without unspeakable horror of conscience Secondly let us be warned and stir up our selves in a daily care in the way to heaven and the labour of godlinesse Let us consider that this is given us here in charge in the very first place as the ground of all the rest in vaine to expect holinesse of life if we looke not to the daily lets of godlinesse And the rather let us be incouraged hereunto because though wee have these things in us yet if we use the meanes to gird them up it will not hinder our acceptation with God nor the successe of our godly profession Be sober There is a sixfold sobriety 1. Sobriety in opinions of which the Apostle saith be wise to sobriety Rom. 12.3 This hath in it 1. A feare to conceive of God or godlinesse after any senselesse or unwarranted course 2. A repressing of that itching desire after the knowledge of Gods secrets or hidden things Deut. 29. ult 3. Modesty in venting our opinions or delivering our judgement 4. A suspending in doubtfull things 5. A yeelding upon implyed dangers in things indifferent as in reformation of such abuses as we see good men condemne though wee have not expresse Scripture A singular waiwardnesse in many they will not leave their faults till direct Scripture be brought against it as in vanity of apparell c. 2. Sobriety in prayer 1 Pet. 4.7 and to be sober in prayer is 1. to be advised and deliberate desirous to pray according to Gods will 2. It is not to be intemperate or peevish as Ionah was 3. It is to be stayed and setled and stablished in perswasion not wavering unconstant or tossed with doubts and causelesse feares 4. It is to pray with due respect of Gods Majesty without trifling or vaine babling it is to let our words be few Eccles. 5.5 5. It is to keep Gods counsell not to be proud or boast of successe or speak of the secret sweetnesse of Gods love without calling it is to conceale the familiarity of God in secret 3. Sobriety in the practice of godlinesse in generall this the Apostle calls holinesse with sobriety 1 Tim. 3.15 which stands 1. in lowlinesse of minde and sense of our owne vilenesse it is to be holy without vain-glorious boasting 2. In keeping the bounds of the Word both for sins and duties it is to take heed of fansies or vaine stretching out of our practice to avoid such things as any way the word condemnes so in duties 3. In not medling with the businesse of others it is not to be a busie body to spend our selves in prying or censuring or inquiring after others It is a vile thing to sâ—ffer as a busie body 1 Pet. 4. 4. In avoiding rash zeale and indiscretion in the circumstances of well-doing The word is sometimes rendred discreet as Tit. 2.5 and vigilant ver 2. 5. In not judging Gal. 6.1 2. 4. Sobriety in respect of the pleasures and delights of this life and to be sober in them is 1. To let the Word of God be our rule for the matter of them not to delight in unlawfull pleasures as chambering and wantonnesse or unlawfull sports and games that are of ill fame 2. To restraine our affections in the use of them to use them as though we used them not not suffering our hearts to be stollen away by them 3. To restraine the excessive use of them not to make a vocation of them a speciall sinne in the Genâ—ry of this land and their followers 4. To be well advised for the circumstances the place time company and such like that we neither insnare our selves nor give occasion of offence 5. To restraine the passions that use to break out about them that they be not occasions of discord or contempt as Envie or any evill affection 6. Not to make merchandise of them as to use their sports as meanes of gaining from others 7. To use our delights with consideration of our callings as Ministers children women servants c. that which may be comely in others may not be so many times and in many things in these 5. There is sobriety in apparell 1 Tim. 2.9 10. This sobriety hath in it foure things 1. Comelinesse which takes order for both extreames that our apparell be neither rude to dishonour our body nor strange for the unwontednesse or unseemelinesse of it 2. Shame fastnesse and modestie which takes order 1. that our apparell be not the apparell of another sex Deut. 22.5 2. or of knowne dissolute persons modest women may not goe as whores goe 3. that it tend no way to provoke inordinate desires in our selves or others as painting perfuming naked breasts c. The third thing is frugality which hath respect 1. to our degree that we goe not above it 2. to our ability in that degree as if we be in debt or of lesse meanes then others of that degree 3. to the rate of our expences for to spend as much as the formost in our rank is no sobriety though we observe the two former rules It is sobriety not to be so costly or brave as others as wee by our degree might be The fourth thing is piety a Christian should in his very apparell proclaime his religion not onely by the moderation of it but by a free willingnesse to doe good to any
assoone as he gives grace and favour I answer 1. That God thereby doth give way unto the kingdome of Christ for the exercise of it on earth in gathering the Elect and subduing his enemies which when it is done he will deliver the Kingdome into his Fathers hands and thâ—n God shall be all in all 2. It is deferred that so God might make evident proofe of the faith and patience of his servants and to shew that they stand by a better grace then they had in their creation But what should I wade into this point It is enough for us that it is the pleasure of Gods will it should be so and it is equall we should doe our work before we receive our wages 3. It shewes that the Maker and Builder of that happinesse is God and that our glory is made ready to our hands 4. It imports that as in the state of nature we cared not for grace so in the state of grace wee are not so carefull as wee should be of going to heaven whâ—n we are justified and sanctified we forget heaven it must be brought unto us we will scarce goe seeke it 5. It shews â—uâ— security and forgetfulnesse shall not make the faith of God of none â—ffect it shall câ—rtainly be brought unto us 6. Lastly wee may here gather one way of comforting our selves against the infirmitieâ— that accompany our natures that when we feele our weaknesses yet we shâ—uld be comforted in the hope of the strength wee shall have Art thâ—u humbled for thy ignorance why rejoyce in the knowledge thou shalt have And so I say of the untowardnesse of thy nature to good thinke of the time when Christ shall be perfectly formed in thee think of the grace shall be brought unto thee if thou be discouraged and never of 〈…〉 â—t the revelation of Iesus Christ. That iâ— at the day of judgement The day of judgement shall be a time of wonderfull revelation For then 1. 〈◊〉 glory of his person which he hath received of the Father in heaven shâ—ll â—e râ—vealed 2. The terror of Christ as a Judge shall then be fully exprest The world little knowâ— the terror of that day Hee came not at the first comming to judgâ— the world that is yet to be revealed 3. The gâ—â—ry of the body of Christ the Church shall then be revealed when we shall â—ee all the societies of all ages together in one armie 2. All the good they have all done shall be fully opened 3. All the glory of heaven shall then â—e eâ—â—ated upon them 4. The everlastiâ—g counsels of God shall then be broken open and explained to the eternall clearing of Gods justice and the exalting of the praise of his mercy The Use may be 1. For information we may see one reason why Christs Kingdome and the righteousnesse thereof is so securely contemned of the world It is because a vaile is as it were drawne over Christ that they cannot behold him and so we may see one reason why we are not more inflamed to the personall love of Christ it doth not yet appear what we shall be by his merits nor have we seen the exceeding glory of the onely begotten Son of God 2. For instruction we should long after that day if Christ be so good unto us now oh what will he be at that day If in this life holy men could say of him as Paul did Phil. 3.9 what shall we say or think of him but as worth ten thousand worlds in comparison In the meane while let us be content that our life be bid with Christ in God knowing that when he shall appeare we shall also appeare with him in glory Verse 14. c. As obedient children not fashioning your selves unto the former lusts of your ignorance HItherto of the three things to which the Apostle exhorts The reasons follow whereof the first is contained in these verses and it is taken from the image of God in which Gods children ought to resemble him they should strive against all inward evils and refraine all the excesses of life and addresse themselves with all care and confidence to the provision of a better life because they are begotten again unto God and it is required of them that they should be holy as he is holy This reason is both propounded and expounded propounded in these words as obedient children It is expounded two waies 1. By description 2. By proofe or testimony It is described negatively and affirmatively by negation he shewes what we should shun viz. fashioning your selves according to the lusts of your former ignorance Affirmatively he sets it out by shewing 1. the patterne to be imitated 2. and the manner of our imitation The patterne is the holinesse of him that called us The manner is to be holy in all manner of conversation Thus of the description For the proofe 2. things are to be considered 1. Whence the proofe is fetched â—n these word As it is written 2. What is alledged in these words Be ye holy as I am holy As obedient children These two words import a twofold consideration 1. they are the children of God 2. you must obey as children The first point gives an occasion to consider of three things 1. That God hath children not onely Christ his naturall Son and the Angels his sons by creation but the Saints also by adoption and regeneration 2. That it behoves Christians to seeke and know their adoption to be the sons of God It is wonderfull to think of the almost infinite carelesnesse of men that can heare of so great felicity as the adoption of sinfull men to be the sons of God and yet there is no heart in man to seeke after it 3. In that the Apostle applies the consideration hereof to perswade to holinesse of life it shews that the assurance of Gods favour as our Father doth kindle obedience and make us more fit for all well-doing as these places prove 1 Thes. 1.5 6 7. 2 Pet. 1.8 9 10. 1 Cor. 2.12 14. 2 Tim. 1.12 Heb. 10.22 The Use is First for confutation of their fancies that thinke assurance would breed security and that it is better to be a little doubtfull then fully resolved whereas both Scripture and experience is against it yea there is a secret corruption in the hearts of the very godly herein nourished perhaps by the devill But let us be fully perswaded to pray with all importunity that God would give us this knowledge But I have felt more hardnesse of heart and corruption of nature since assurance then I had before First examine thy heart whether thou call not peace of conscience by the name of hardnesse of heart 2. Know that hardnesse of heart and unfitnesse to holy duties is in us by nature and is not taken away by assurance neither is thy case the worse that thou feelest it more now then before For that may import more softnesse of heart 3. Consider
that God may withhold his comforts and lead thee to some tentations to try thee whether thou wilt beleeve without feelings It is not strange for Gods servants after their greatest comforts to be assailed with greatest tryals For so after forgivenesse of sinnes we are taught to looke for tentations and pray against them in the Lords prayer as Christ was tempted presently after his confirmation in Baptisme Paul soiled with vile tentations after his revelations David afflicted worse then before after his annointing 4. It will be profitable to set thy heart in some order and by examination and particular judging of thy selfe resisting evill to reduce thy selfe into a better frame and order of well-doing Thus of the first point For the second wee may here observe that the image of God in us consists in obeying God with the obedience of children where two things may be noted 1. The imperfection of our obedience it is but as the conformity that is in children to the holinesse either inherent or prescribed by the Parent 2. The manner of the truth of our obedience and so there are sixe things imported in that similitude which must be in our obedience 1. It must proceed from love to God and goodnesse not for servile ends 2. It must be without distrustfull care about successe in outward things or a present reward of well-doing so is it in a child 3. With constancy a child is not hired for a day or a year to give over upon a quarters warning 4. With humility and feare 5. With faith or some perswasion of acceptation 6. In all things so doe Children Not fashioning your selves according to the lusts of your former ignorance One great part of our holinesse and Gods image in us is to keep our selves free from the lusts of our former ignorance that is from the power of such sins as we were specially guilty of before our callings or are specially hatefull in unregenerate men Before I enter upon the particular opening of the words in generall these things may be observed 1. That it is a singular dishonour to our holy profession for such as professe sincerity in their carriage to relapse into the similitude of carnall men and to beare againe the image of the old Adam or to fall to the sins againe they have repented of in profession 2. That after calling we must not onely avoid the foule acts of evill but strive against the power of lusts of evill even against the power of internall concupiscence In particular I consider in these words three things 1. The evils to be eschewed viz. lusts and former lusts 2. The manner of eschewing not fashion your selves 3. The motive they were the fruits of former ignorance For the first I propound three things to be also considered 1. What those lusts are of our former lives which are so hatefull after calling and doe so oppose the image of God in us 2. What reasons there are to move us so carefully to preserve our selves against them 3. What meanes we should use to be kept from them For the first By lusts here the Apostle 1. May meane those grosse sinnes which before calling while they were wicked some of them lived in such as were whoredome drunkennesse covetousnesse railings c. For these and such as these in the fourth Chapter hee calleth lusts of the Gentiles and such were some of them 1 Cor. 6.9 Lust signifies sometimes all sorts of sins Ephes. 4.22 Tit. 2.12 It is true it is a most lamentable griefe to see Gods children fall into grosse and soule evils and to run with the times in the same excesse of riot and disorder I say it is lamentable both in respect of the scandall of it and in respect of the wound it makes in the conscience and in respect of the fierce judgement of God wherewith he doth pursue it but I think this is not here meant or not chiefly For this is not enough to shew that we bear the image of Christ after calling that we are free from outward grosse sins but hee goeth further and therefore 2. Hee doth meane those inward evill desires which deforme and disfigure a Christian especially when they shew themselves outwardly by any signes or fruits of them Thus are they called affections Gal. 5.24 and thus there are divers sorts of Lusts especially hatefull after calling 1. The love of worldlinesse and the love of earthly things the relapsing to the desire after earthly things when it is immoderate It is a most lamentable thing to see a Christian that professeth the assurance of a better life lie digging like a mole in the earth c. Eph. â— 3 4. Ier 46. 2. The lusts of envie strife and malice 1 Cor. 3.3 Rom. 13.13 3. The lusts of vaine-glory and conceitednesse Gal. 5.24 25 26. 4. The lusts of uncleannesse and impurity Rom. 13.13 Col. 3.5 5. The lust of Epicurisme viz. the desire to fare deliciously and to weare dainty apparell This was Dives his lust Luke 16. 6. The lust of the eye 1 Ioh. 2.16 It is wonderfull unseemely to behold any of these in Christians The reasons why we should be so carefull to avoid these lusts are 1. It is the speciall will of God and a speciall part of our sanctification 1 Thes. 4.3 4. 2. These defile the soule and make it ill-favoured like a leprosie Matth. 15.19 20. 3. These are works of the flesh Gal. 5. and fruits of corruption in nature called lust oâ— concupiscence the uncleane issue they are of our corrupt and putrified natures the devill is the father of them and the flesh is the mother it is to beare the image of Sathan Ioh. 8.44 4. These fight against the soule as well as grosse evils 1 Pet. 2.12 5. The Apostle disgraceth them by saying they are foolish and noysome and so they are in their nature and effect 1 Tim. 6.9 6. These hinder the efficacie of Gods ordinances as the word 2 Tim. 3. 6. Mar. 4.19 prayer Iam. 4.1 3 4. 7. These lusts will quickly intise and be intised and quicken yea and bring forth too if they be not watchfully suppressed Iam. 1.15 16. As in this late instance Lust begat chambering Chambering begat sorcerie Sorcerie begat whoredome Whoredome begat desire of divorce Desire of divorce begat murther Murther begat the unknown villanies 8. Here lyeth the proofe of our sincerity in Christ 4.21 22. Now there are foure Preservatives to keepe us from the power of these lusts 1. The sound knowledge of Gods Word For as it is Ignorance that first bred them so is it knowledge that both drives them out and keeps them out Prov. 2.1 3 4. c. Psal. 119.9 especially the promises 2 Cor. 7.1 2 Pet. 1.3 2. Meditation of our short continuance in this world 1 Pet. 2.12 1 Ioh. 2.17 3. To walke before God and to keep our selves in the way of the righteous conversing with the wise and mortified shunning the company of the
but it also gives an excellent reason why taken from his free grace in calling us and it expresseth also the manner of imitation viz châ—efly to follow God as he is revealed in the Gospell in our calling or when we come truely to see him in the state of grace It is out of question the Lord mentions our calling as one of the chiefest and excellentest benefits bestowed upon us as that which should much stir us inflame and hath great force to prevaile upon us In generall from hence we may note 1. That the consideration of our calling and election out of the world should be put to this use to fire us so much the more to holinesse of life and conformity to God 2. That he that hath true grace is as much stirred with the consideration of his calling as any one thing whatsoever ordinarily It cannot but affect us to thiâ—ke in how sinfull a case God found us and how freely he loved us how great mâ—rcy he called us unto and how unexpected it was either for matter or mâ—anes and how ready he was to forgive and how he passed by others worthier and likelier then we c. 3. That of all the benefits bestowed upon us by God the works of grace are the best It is more that God hath called us then that he hath given us treasures or honor or pleasure or whatsoever of outward things yea and every true Christian doth in his affections so account it 4. That the works of grace in God doe excell the works of nature The Lord thinks himselfe that he hath done more for us in that he called us then that he made us of nothing 5. That 〈…〉 of God it is sufficient through Gods acceptation to 〈…〉 aâ— he reveales himselfe to our understanding in our calling accoâ—ding 〈◊〉 the revelation of his grace in our conversion so as wee are wilâ—iâ—◠〈…〉 knowledge for so to conceive of God as he that called 〈…〉 to acceptation Thus of the generall 〈…〉 the Lord singles out this work of our calling to quicke◠〈…〉 it will not be much amisle to consider of it particularly es 〈◊〉 〈◊〉 as it 〈◊〉 â—ere propounded Foure thingâ— mâ—y be here noted What Who Whom and When. What or the wâ—rk it selfe He called us Who was the author of this calling viz. He aâ— God Whom or the persons called you When or the time hath 〈…〉 may understand more distinctly what our caâ—â—â—ng frâ—m God 〈◊〉 it will not be amisse to consider 1. 〈…〉 God calls us 2. What our effeâ—tuall calling is 3. Why our convâ—rsion is termed by the name of calling 4. How 〈◊〉 can know that God calls me in particular seeing he doth not name me 5. Why did Gâ—d call us 6. To what he calls us 7. The 〈◊〉 For the first the â—â—lling of God is either particular or generall The particular is to seâ—ve Gâ—d in some set function of outward life and so is the 〈…〉 The generall calling is to the service of 〈…〉 with promise of eternall reward through the 〈…〉 Christ. This generall calling is likewise of three sorts 1. Externall 2. Internall or both 3. externall and internall 1. The externall alone is called common and ineffectuall the 2. and 3. is called singular and effectuall 1. The outward calling is the worke of Gods grace in his word offering Christ and calling upon all sorts of men to reforme their waies and receive Christ and yeeld obedience to Gods holy will to their salvation if they will obey 2. The inward calling is the worke of Gods Spirit effectually stirring up and perswading the Elect to heare and obey and receive Christ unto salvation 3. The calling that is both inward and outward is the action of God both by his Word and Spirit calling out his Elect by name particularly and perswading them to separate from the world and receive the covenant of Gods grace in Christ and to devote themselves to holinesse of life and this last is the calling here meant and by this definition of it the second thing is answered viz. what our effectuall calling is Now for the third point This marvellous thing wrought by Gods wonderfull mercy by his Word and Spirit is tearmed by the name of a calling and that fitly for divers reasons 1. Because the meanes by which God worketh upon us ordinarily is his Word or the voice of his servants calling upon us for amendment c. 2. Because through the mighty working of the Spirit of Christ the voice of Gods servants speaking out of the word is directed to us in particular with such power and life and our dead hearts are so revived that the doctrine is as if God did speak to us in particular we receiving the words of the Minister as the very voice or word of Christ Thus the dead heare the voice of the Son of God and live 3. Because God would hereby note unto us the easinesse of the worke he can doe it with a word as he made the world and calleth up the generations of men as the Prophet speaketh so can he in an instant with a word convert a siâ—ner He said let there be light and there was light so if hee say let there be true grace there is presently true grace Quest. But how may a true calling be discerned seeing wicked men may be affected by the word and see that it concerneth them Answ. It may be discerned by divers effects that follow upon it some immediately others appeare some longer time after in the exercise of godlinesse The effects are 1. An inward sight and willing confession of our sin-guiltinesse joyned with a detestation of all sin and confusion in our selves for our waies that are not good so Christ came to call sinners not the righteous 2. A willing separation from the world both inward in letting goe the love of earthly things even those most before beloved and outward in forsaking the needlesse society with wicked men This the definition imports 3. An unfained purpose to forsake all sin never to returne to it again desiring righteousnesse both imputed and inherent with daily desires 4. A love of God and his glory above all things The called of God are described by that periphrasâ—s of such as love God Rom. 8.28 5. The exercise of daily and constant prayer a spirit of prayer Ioel 2.32 6. Teachablenesse or willingnesse to be ruled by the word in all things which may be gathered by the contrary Ier. 7.27 7. The called of the Lord are such as Isay 44.5 8. The unfained hatred of Popery and kingdome of Antichrist this is made a signe in these last ages Revel 17.14 This is so faire a signe that it is found in all the chosen of God Now for the fift thing wee must know that this calling or choise doth not come from any preceding merits of ours but from the onely admirable free grace of God as it appeares 2 Tim. 1.9 Rom. 9.12 Sixtly Gods
ordered and guided The testimony of God is either immediate or mediate God hath given an immediate testimony either by vision or by voice By vision either in in sleep or in a certaine extasie when men were awake thus did he reveale his will often in the Old Testament sometimes in the New aâ— to Paul By voice God testified either to particular persons as when he gave answers to the Priest as some think wearing his Ephod or else by publike voice as when from heaven he said Mat. 3. This is my welbeloved Son heare him The testimony God hath given by meanes is threefold 1. By his Sonne 2. By his servants the Prophets and Apostles by word of mouth 3. By the Scriptures and of this here Now concerning the proofe of doctrine in Scripture we must observe 1. That the testimony of God onely is authenticall 2. That a divine testimony now adaies is no where to be had but in the Scripture 3. The testimony of Scripture is sufficient for all things needfull to salvation 2 Tim. 3. 4. That we both Ministers and people should have recourse to the Scriptures for warrant for what we teach beleeve or doe For if Christ and the Apostles men priviledged from error doe yet for honors sake alledge the testimony of Scripture then much more ought we to have recourse to what is written seeing we can have no assurance that we erre not but as wee are warranted by the Word Thus of the first point Now for the second point Inasmuch as the proofes are taken out of the Old Testament it shewes the wonderfull harmony and agreement between the Scriptures of the Old and New Testament and that the Old Testament is to be acknowledged of equall authority with the New Hence it iâ— that the quotations of authorities out of the Old Testament are so frequent for there are above 260. places of the Old Testament cited in the New so as there is almost no point of doctrine needfull to salvation but the harmony of the Old Testament and the New is exprest yea hence it is that there are very few bookes of the Old Testament but they are cited in the New amongst the historicall bookes I except Iudges Ruth Ezra Nehemiah and Hester amongst the Prophets I except Obadiah and Nahum amongst the dogmaticall books I except Ecclesiastes and Canticles else proofes are taken out of all the rest and very frequent out of many of them as the Psalmes are cited 53 times Genesis 42 times Esay 46 times and so I might note of the rest Lastly from the manner of propounding this authority or testimony out of the Word we may note two things 1. The great mercy of God afforded to us in these times that have so many helps for knowledge wee see here in those daies they quoted neither Chapterâ—or â—or vâ—rse and many times not the booke and therefore we should praise God that have the Scriptures digested so easily and our doctrine confirmed with such expresse quotations 2. This shews what labour knowledg the godly then had they were so conversant in the Scriptures that they could discern of a quotation though the place were not cited And thus of the fountain from whence this proofe iâ— fetched The matter alledged followeth Be ye holy for I am holy The drift is to shew that it hath beene anciently taught unto the people of God that if they profeste themselves to be his children they must imitate his holinesse and shew themselves like unto God their heavenly Father This sentence is chiefly found in the book of Leviticus and is there often used as Lev. 11.44 19.2 20.26 21.8 From hence divers things may be observed 1. That exact holinesse hath beene anciently required This is a doctrine hath ever â—ounded in the Church that we must be holy yea so holy as wee might in some meaâ—ure be like unto God and expresse his image Exod. 19.6 Dâ—ut 26 19. 2. That holinesse of life is indispensibly required of every child of God for so this speech is used Lev. 19.2 3. That true holinesse stretcheth it selfe to the care of lesser offences as these places shew Lev. 11.44 20.26 therefore God will accept our service in lesser duties 4. That we cannot have true holinesse without some competent knowledge of the nature of God Verse 17. And if you call him Father which without respect of person judgeth according to every mans worke passe the time of your dwelling here in feare HItherto of the first reason The second reason to inforce the exhortation in the 13. verse is here taken from the consideration of Gods judgement The time must certainly come that we must appeare before the Tribunall of God receive reward or punishment according to our works and therefore it stands us upon with all care and feare to carry our selves so reservedly and holily as in that day we may have comfort and reward In the words two things may be noted 1. The proposition of the reason 2. The inference or the conclusion of it or here is the doctrine and the use of it The proposition of the doctrine is He whom we call Father or call upon as a Father shall without respect of persons judge every man according to his works The inference or use is therefore wee should passe the time of our dwelling here in feare In the proposition concerning the last judgment observe 1. who shall be the Judge viz. God the Father whom we call upon 2. How will he judge viz. without respect of persons 3. Whom hee will judge viz. every man 4. For what they shall be judged viz. according to their works In the setting downe of the first point both matter and manner are to be observed The matter is that the same God and Father who is called upon by us is the judge of the world The manner oâ— expressing it is conditionally if you call him Father The words in the originall be both waies read Some reade if you call him Father and the meaning is not of prayer but of profession if you professe God to be your Father Some reade it if you call on the Father that is if in prayer you goe unto God the Father with your requests so the Kings Translators reade it and so I think it is most agreeable to the intent of the Apostle in this place If you call on the Father Many things may be noted from these words with their coherence 1. That the heart of man is not able to beare the contempâ—ation of the last judgement nor can we with comfort any way be fitted for it â—ill we know and by practice and experience doe find that God is our Father The Use is 1. for information The reason why many are so troubled with the thought of the judgement to come is the defect of assurance of Gods love as a Father these fears shew weaknesse of faith and if they raign constantly shew there is no assurance at all 2
It should teach us by all means to labour about assurance that we might with boldnesse and confidence goe unto God and cry Abba Father 2. That he that is the Father of the Elect will be the Judge of the world Though it be hard for a pittifull man to be strict in punishing yet with God his mercy and justice doe not fight one against another The Use is to warne wicked men to take heed how they apply the promises and prerogatives of the godly to themselves for God will certainely judge them according to their estate 3. Constant prayer is a great meanes of comfort against the feare of judgement in this life and against the hurt of it in the last day Luke 21.34 The Use is to shew us how wee may remedy the feare of death and judgements much prayer and calling on the Name of God will exceedingly availe 4. That to call on God as a Father will not serve turne unlesse our practice answer our prayers unlesse we passe the time of our sojourning in feare it is not any pattering our of words will serve the turne nor praying for customes sake it must be such a prayer as makes us afraid to sin before such a Father 〈◊〉 such a Judge 5. Whâ—n he saith if we call it imports that many professe God to be their Father who yet doe not shew it to be so by daily and constant calling upon his name It is a great question whether many that professe God and his truth doe indeed conscionably pray unto him which should awaken us and make us settle close to the practice of daily prayer 6. It is a lawfull prayer that is directed to one of the persons of the Trinity in the outward forme of words I meane that though we should name onely the Father and not mention the Son or holy Ghost yet the prayer were lawfull so as 1. We doe not exclude the other persons in our judgements and affections 2. That we desire upon the present occasion to compell our hearts to a more speciall meditation of the glory of one of the persons as the occasion of the matter requireth But the maine and principall doctrine is that God as he is our Father shall be our Judge If any aske How then is Christ commonly said to be our Judge Act. 17.30 I answer that the last judgement being a work ad extra is common to all the three Persons and is so attributed in Scripture but in different respeâ—ts for the authority of the last judgement is in the whole Trinity but the execution of it is in the Sonne This doctrine must needs be comfortable to the godly who would feare the tryall when his owne Father is Judge yea and law-giver and hath before promised infinite mercy and is an everlasting Father 〈◊〉 compassion never failes for so is God to us and hath given pledge and seales and earnest of assurance that it shall goe well Thus of the person who shall judge The manner followeth Without respect of persons Theâ—e are 〈◊〉 downe many admirable praises of the justice of these last Assises whereof this is one that here shall be no respect of persons It pleaseth God in so great mysteries as this is not to set downe all at once but to distill some few memorable things and those severally both to excise diligence in the study of the Scriptures and to imply the disability of our na 〈…〉 comprehend much at once of such dreadfull things Not to respect persons in judgement hath divers things in it It is to judge without 〈◊〉 â—t is to judge without care how the judged takes it it is to judge without respect of their strength or disgrace it is to take no reward 〈…〉 accept the persons of great men for their greatnesse or riches sake it is to be led with no colours or vain pretences it is to judge according to truth and not according to opinion or the common voice and tâ—us much and much more is imported in this justice of the Lord at that day The Use is 1. For humiliation and terror to wicked men This should wonderfully pierce them â—o hear how they must speed at that day their judgement shall not be to amend them but to confound them the same God that hath dealt with other men in justice will judge them also and this may increase the terror that there will be no taking of rewards nor can riches availe in the day of wrath Iob 36.18 19. unlesse it be to increase their judgement Iam. 5.1 3. 2. For instruction it may teach divers things 1. To chase out all evill conceits and secret boilings of the heart against God Iob. 34.19 2. To humble our selves now in the dayes of our flesh and make our peace with God before this day come Deut. 10.17 Iob 34.19 32 33. 3. To imitate this praise in God not to know men after the flesh or to judge of things according to outward appearance or the opinion of the world especially not to give titles to men Iob 32.21 and especially Judges and such as rule others should looke to this 2 Chron. 19.7 Col. 3.25 4. To long to see that day every body delights to be at the Assises and we see how men are pleased and that wonderfully when Princes doe justice upon great persons we gladly hearken after it and continually talke of it how then should we long to see this last and greatest judgement the like to which never was in the world scarce any glimpse of it 3. It may serve for singular consolation to all the godly especially it may incourage the poore and all inferiors to doe their duties since here they shall be assured of acceptation and the oppressed shall here be righted Act. 10.34 Col. 3.11 Eph. 6.9 Rom. 2.11 Iudgeth The manner of propounding the time is to be obserued There is a threefold judgement 1. The first judgement was that executed upon Angels and men fallen in the beginning of the world 2. There is also a middle judgement even that by which God in this life judgeth the righteous and the wicked every day 3. Now there is also the last judgement to be performed in the end of the world and that is here meant yet the Apostle well expresseth it in the present tense to note 1. The speedinesse of it he will come to judgement wonderfull quickly either by particular or generall judgement Phil. 4. Iam. 5. 2. The suddennesse of the judgement he many times comes on a wonderfull sudden Iob 36.33 and at the last he will come as a theefe in the â—ight 1 Thes. 5.2 3. But principally it noteth the certainty of it it is as sure as if it were now a doing certainty I say in freedome both from inconstancy and impediments There are many things may assure us of the certainty of the last judgment 1. The constant doctrine of it before the Law Iud. 15. under the â—aw by David Psal. 50.
sweeten the word to his people as God doth shew his graciousnesse in the word Thirdly that where there is a true taste of the sweetnesse of the word there the soule growes in grace Fourthly it is but a taste of the sweetnesse of God which can bee bad in this life Fiftly many live in the church and yet never taste of the sweetnesse of God and his word Sixtly it is a singular shame for such as have felt the sweetnesse of the word to faile in their desire after it For the first Where the Lord is praised for graciousnesse by the word used in the originall here it is to occasion in us the admiration of the goodnesse of Gods nature For in this one word are many distinct praises imported As First that he is free and doth what he doth freely without respect of merit or desert in men and this is one thing which if we find should much incite us to regard what hee saith or requireth of us By this Argument are men called upon Isaiah 55.1.2 3. Secondly that he is kind to his very enemies For so the word is applied Luke 6.35 and questionlesse it should bee a great thing to perswade with a man when he comes to the word to regard it with much affection if he know that God thereby will doe good to his very enemies and that in that ordinance God is wont to shew the mirror of his mercy in revealing his love and communicating the blessings of his Gospell to such as come into his presence with hatred of their owne waies Thirdly that he is courteous and in a speciall maner kind to and fond over his owne people with incomprehensible indulgence the word is rendred Courteous Eph. 4.32 And all ages must wonder at this kindnesse of God in Jesus Christ Eph. 2.7 And thus hee delivereth his servants from their feares Psal. 34.3 or 4. Fourthly that he is bountifully and liberall and giveth plentifully so the word is used and given to God Rom. 1.5 Fiftly thâ—â— hee is gentle and easie to bee intreated or prevailed withall Hence that his yoke is said to be easie Matth. 11.30 where this word is transtated 〈◊〉 〈◊〉 hereof 〈◊〉 the word rendred gentlenesse Gal. 5. â—2 and thus he is said to be marvelous kind in hearing praier Psal. 31.21 22. and 34.4 6 â—5 Sixtly that he 〈◊〉 not upon respect of persons and thus he regards the poore Psal. 68.10 and will not disdaine to teach sinners his way Psal. 25.8 Seventhly that he is sweet that is wonderfull comfortable pleasing and filling with delight Eighthly there is one specialty of Gods goodnesse to which this word is applied and that is the accepting of the Gentiles to favour when the Jewes were cut off Rom. 11. Vse The use of this point is various For First It should kindle in us admiration All ages should gaze and wonder at such matchlesse good nature and kindnesse in God Ephes. 2.7 Secondly it should break our hearts with sorrow and repentance for our sinnes to thinke of it that wee offend a God so kind so good so bountifull Rom. 2.4 Hose 3.5 Thirdly it should perswade with men that never felt this to taste and see how good God is Psalme 34. Question What must we doe if we could or might taste of this sweetnesse of Gods nature Answer The Prophet David tels us of two things Psalme 34. First thou must pray unto him and make him thy refuge in all distresse Secondly and thou must put thy trust in him and then certainly thy face shall be lightned and thou shalt not be ashamed and I may adde two things more First Thou must love his Word waiting upon him in his Sanctuary Secondly and yeeld thy selfe over to bee his servant and thou canst not faile to find this goodnesse of the Lord. Fourthly it should inflame affection in the godly they should fall in love with God Oh love the Lord all ye his Saints Psal. 31.19 21 33. VVhat can more draw affection then sweetnesse of nature Fiftly it should perswade all Gods servants to live by faith and not through unbeleefe in the time of affliction or temptation to dishonour God VVhy saist thou thy way is past over of God Or why saist thou the Lord hath forgotten or will not forgive Esay 40.27 49.15 16. Exod. 34.6 7. Sixtly it should kindle in us a vehement desire to imitate so sacred a nature and continually to strive to bee like the patterne in God for curtesie Eph. 4.32 kindnesse 2 Cor. 6.6 and all loving behaviour Colos. 2.12 1 Cor. 13.4 and easie to bee intreated Iam. 3.17 and love to our enemies Luke 6.35 VVe should be followers of God Ephes. 5.1 wee should beare his image especially herein Col. 3.10 Seventhly How should our hearts be satisfied as with Manna when we feele this sweetnesse of God to us in particular either in the word or prayer or in his workes wee should even bee sicke of love our sleepe should bee pleasant to us and our hearts filled with gladnesse VVhat greater felicity can there be then that such a God should love us Psal. 63.6 Ierem 31.26 Caâ—â—ic 2.5 or 6. Eighthly we should be carefull when we have felt this sweetnesse of the Lord to preserve our selves in this communion with God and abide in his goodnesse as the Apostle useth the Phrase Rom. 11.20 Lastly it should much affect with sorrow and shame all impenitent sinners and that in two respects First because they have lost their time and lived without the sense of this sweetnesse in God the Apostle Tit. 3.5 useth this Phrase The bountifulnesse of God appeared The word shined as the Sâ—nâ—e doth in the rising which imports that the world was nothing but darknesse till men found by experience the goodnesse of God Secondly because they have so long offended a nature of such infinite goodnesse this will prove a grievous aggravation of their sinne and misery For such a goodness so provoked will turne into extreme fury Mercy abused will be turned into unspeakable fierceness of indignation as appeares Deut. 29.19,20 and Rom. 2.4 5. The second Doctrine is That God doth gratiously sweeten his Word to his people or God doth shew his graciousness especially in his word Hence it is that Gods servants have acknowledged the word to be sweeter then hony and the hony combe Psal. 19.10 and 119.103 and the holy Ghost compareth it to feasts yea royall feasts Esay 25.6 Prov. 9.4 Luk. 14.17 and the Apostle acknowledgeth a savour of life unto life in the word 2 Cor. 2.14 The consideration whereof should teach us divers duties First to labour to finde the word so unto us to seeke this sweetness in the word and to that end wee must mingle it with faith else there will be no more taste in it then in the white of an egge and besides we must come to it in the tediousness of our owne vileness For we are never fitter to taste of Gods grace
then when we are dejected in the true feeling oâ— our owne unworthiness God will give grace to the humble And further wee must get an appetite or affection to the word For the full stomacke loatheth an hony-combe but to the hungry soule every little thing is sweet Proverbs 27.7 and lastly we must take heed that wee marre not our tastes before we come as they doe that have sweetned their mouthes with wickedness and spoyled their rellish with the pleasures of beloved sinnes Iob 20.12 Such as live in the delight of secret corruptions even thâ—y that account stoln waters sweet may be the guests of Hell but Gods guests they are not onely they that overcome eate of the hidden Manna Rev. 2. Secondly when we have found hony let us eate it Prov. 20.13 That is if the Lord be gracious unto us in his word let us with all care receive it into our hearts and with all affection make use of it Lose not thy precious oportunitie Thirdly it should teach us in all our griefes and bitterness to make our recourse to the word to comfort and sweeten our hearts against our feares and sorrowes For at this feast God wipes away all teares from our eyes Esay 35.6 8. Fourthly the sweetnes of the word when we feele it should satisfie us yea satisfie us abundantly Wee should give so much glory to Gods goodnesse as to make it the abundant satisfaction of our hearts Psal. 36.6 Fiftly Yea further we should labour to shew this sweet savour of the word in our conversations by mercy to the distressed by gracious communication by our contentation and by all well-doing that the perfume of Gods grace in us may allure and affect others that the very places where wee come may savour of our goodnesse even after wee are gone Sixtly we should bee alwaies praising of God for the good things of his Sanctuary acknowledging all to come from his free grace without our deserts Psal. 84.4 entertaining his presence with all possible admiration saying with the Psalmist O Lord how excellent is thy goodnesse Psal. 36.9 Seventhly wee should pray God to continue his goodnesse to them that know him and to vouchsafe us the favour to dwell for ever in his house Psalm 36.11 Eighthly and constantly the experience hereof should set us a longing our soules should long for the courts of Gods house and our hearts cry for the daily bread in Sion and we should constantly walke from strength to strength till we appearâ— before God in Sion Psalm 84 and the rather because besides the sweetnesse there is a plentifull reward in keeping Gods word Psalm 19.20 Secondly from hence we may be informed in two especiall things 1. Concerning the happinesse of the godly in this life notwithstanding all their afflictions and sorrowes Thou seest their distresses but thou seest not their comforts The stranger doth not meddle with their joyes Oh how great is the goodnesse of God in giving his people to drink out of the rivers of the pleasures in his house when he makes their eies to see the light in his light Psal. 36.8 9. Psal. 65.4 2. Concerning the office of Gods Ministers They are the perfumers of the world the Church is the perfuming-pan and preaching is the fire that heats it and the Scriptures are the sweet-waters Or the Church is the mortar preaching the pestle and the promises of God in Christ are the sweet spices which being beaten yeeld a heavenly and supernaturall smell in the soules of the godly hearers 2 Cor. 2.14 15. But then Ministers must take heed they corrupt not Gods VVord and see to it that their preaching be in sincerity and as of God and in the sight of God in Christ and with demonstration of the truth to mens consciences 2 Cor. 2.17 else any Preacher will not serve the turne And in both these respects Ministers have reason to cry out with the Apostle Oh! who is sufficient for these things If every Sermon must leave so sweet a savour behind it in the hearts of the hearers and in the nostrils of God too who can bee without the speciall assistance of God fit for these things Lastly this may serve for singular reproofe and terror to the wicked and that in divers respects First for such as are mockers and call sweet sowre that is speake evill of the good word of God Secondly for the miserable neglect of that they should account the life of their life Alas whither shall we goe or what is this miserable and wretched life if we want the sweet comforts of the word To dwell without the word is to dwell in the parched places of the wildernesse and this Ministery is the more dangerous in such or to such as are daily invited and have all things ready made and yet will not inwardly obey Gods calling nor profit by the meanes but find excuses to shift off the invitation of God How justly may that curse be inflicted upon them these men shall never taste of my supper Luke 14.17 c. 24. Thus much of the second doctrine Doct. 3. The third doctrine out of these words may be this that such as find a true taste of the sweetness of God in his VVord may conceive hopefully that their soules doe and shall prosper and growe There is no doubt to be made of our growth if once we come to feele the sweetnesse of the VVord For the clearer understanding of this doctrine I must answer two questions Quest. First what this true taste is Secondly whether this taste may not be in wicked men Answ. For the first A true taste of the sweetnesse of the VVord and Gods graciousnesse in it may bee knowne both by the cause and by the effects The cause of this taste is faith for by faith onely doth the soule taste Or that thing that raiseth so sweet a rellish in our hearts is a perswasion in particular of the graciousnesse of God to us even of that graciousnes which the VVord doth discover The effects of this taste are three For first it revives the heart and raiseth it from the dead and frames it to bee a new creature working an unsained change in the heart of man from the world and sinne to the care of Gods glory and salvation of their owne soules and thus it is called A savour of life unto life 2 Cor. 2.15 Secondly it sesleth in the heart an estimation of the VVord and spirituall things and the assurance of Gods favour of all earthly things in the world Phil. 3.9 Psal. 84.10 Thirdly this taste workes a heavenly kind of contentment in the heart so as the godly when they have found this are abundantly satisfied they have enough Psal. 36.10 and 95.4 For the second question concerning wicked men and their rellishing of the sweetnesse of the VVord I say two things First that the most wicked men are without spirituall senses and finde no more taste in God or his VVord than in the VVhite of
an egge they savour not the things of the Spirit Rom. 8. 1 Cor. 2.13 Of this afterwards But yet it may not be denied but that some wicked men may goe so farre as to taste of the good VVord of God and of the powers of the life to come and of heavenly gifts as the Apostle granteth Heb. 6.5 6. Quest. Now there-hence ariseth a great question what should bee the difference betweene this taste in wicked men and the true taste in godly men Answ. For answer hereunto divers differences may be given First in the things tasted there is a difference For wicked men may have common graces yea and miraculous gifts too by imposition of hands and these are a great taste given them of the glory of Gods Kingdome but they never taste of saving graces or if a taste of saving graces were granted yet they taste as it were of the River running by them but not of the Fountain whereas the godly have the very Spring of grace flowing in them Secondly in the time of tasting This taste in wicked men is but for a season it cannot hold long in them and therefore is their faith and joy said to be temporary whereas godly men may keep their taste to their dying daies not only in the gifts of saving graces but in the very sense of the sweetnesse of Christ and the word too c. Thirdly in the manner of tasting For wicked men may taste of the Gospell and Religion by senses or by a dimme kind of contemplation or by a sudden illumination as by a flash of lightning but they cannot taste with their hearts clearly by Faith Or thus wicked men may in the generall taste that is know and believe that the Mystery of Christ is true but they cannot taste or know this Mystery with particular and sound application as theirs Fourthly in the grounds of this taste or delight For a wicked man perswaded by false reasons setled in the common hope or transported with an high conceit of some temporary and common gifts and graces may be much delighted and joyed in the word and the thought of going to heaven for a time but he never rightly applyed the promises of grace in Christ nor doth he ever possesse so much as one infallible signe of a child of God Fiftly in the effects and consequents of tasting for 1. A wicked man may taste but he never digests an evill conscience casts up the food againe or choakes and poisons it whereas in godly men their taste abides in them and they digest the food they receive The vertue of it continues with them 2. A godly man is transformed and made another man by this taste so is not the wicked man it is not a savour of life to the wicked 3. A true taste in the godly workes as is before noted a high estimation and sound contentment so as the godly place the felicity of their lives in this communion with God and his word But that can never a wicked man doe Sixtly and lastly wicked men may seeme to taste and yet doe not Many men professe Religion and delight in the word and in Religion and so religious duties who yet never did attaine to it but constantly found a wearinesse secret loathing and many times a secret and inward ill savour in the word and in the duties of Religion so as the taste is more in their mouthes when they talke with others then in their hearts when they are afore God It will not be amisse particularly to cleare that place in the Hebrewes in all the three instances of tasting First they are said to taste of heavenly gifts so they doe when they have common graces as sometimes some kindes of faith joy hatred of some sinnes love of Ministers or some godly praises for some ends c. Or when they have miraculous gifts confirmed by imposition of hands or otherwise as they had in the primitive times and these gifts are excellent and heavenly because they are mighty by the Spirit of God and came downe from the Father of spirits but saving graces they cannot have Secondly wicked men may taste of the Spirit and good Word of God by feeling some sudden flashes of joy either out of admiration of the meanes of delivering or froÌ„ some generall conceit of the goodness of Gods praises Iob 23.12 and the happiness of the godly Psal. 119.23 24 50. But they can get no such taste of the word as to desire it as their appointed food constantly Psal. 119.14 72. Or to make it their greatest delight in affliction or to love it above all riches 1 Thes. 1.5 or to receive it with much assurance in the holy Ghost or to redresse their wayes by it Ps. 119. 9 45 59. so as the taste of the word should put out the taste and rellish of sinne For let wicked men be affected as much as they will their taste of sinne will remaine in them I meane the taste of their beloved sinnes nor can he deny himselfe and forsake his credit friends pleasures profits much lesse life it selfe for the Gospels sake Mark 10.29 Thirdly wicked men may taste of the powers of the life to come by joying at the thoughts that they shall goe to heaven and pleasing themselves in the contemplation of it But it is still a false taste for they have no sound evidence for their hope nor doe any marks of a child of God appâ—are in them nor can they alledge one sentence of Scripture rightly understood for the meanes of it The use of all this may be threefold First for Tryall All men should seriously try their estates in respect of this taste by pondering upon what is before written concerning the nature and differences of it Secondly it should worke exceeding thankfulnesse to God if wee have found this sound and secret taste in the Word we should every one and for ever say In the Lord will I praise his Word Psal. 56. Thirdly Here is matter of terror unto wicked men and that first to such of them that never felt any sweetnesse in the Word How should they be amazed to thinke of it that God doth from Sabbath to Sabbath restraine his blessings from them and as contemning them to passe by them and take no inward notice of them 2. But especially here is unspeakable terror to such as have had that taste in the sixt to the Hebrewes if they should ever fall from it as is there mentioned For if this taste goe out of thine heart take heed of the sinne against the holy Ghost For at the losse of taste begins that eternall ruine of these men If thou be not warned in time thou maist come to such a condition as it will be impossible for thee to bee renâ—ed by repentance Heb. 6. 5 6 7. But least this doctrine should be misapplied as it is sometimes by such as are distressed with Melancholy or vehement affliction of Spirit I will a little more
thing is Wee must be a holy Priest-heed unto Christ which is amplified both by the labour of it To offer sacrifice and by the honour of it acceptable to God through Iesus Christ. Here are many things to be noted The first is that Christians are Priests before God and Iesus Christ This is acknowledged in other Scriptures Revel 1.5 Exod. 19.6 The meaning is that they are like to the Leviticall Priests and that in many things First in respect of separation they are Gods portion given him out of all the people so are the godly all the portion God hath in the world They are said to be the ransome of the children of Israel Numbers 8.9 Secondly in respect of coÌ„secration The oile of God is upon the godly and as it was powred out upon Aaron his Sons The oile of grace and gladnes powred out upon Christ our true Aaron hath runne downe upon his garments so as all his members are Christians that is anointed with him Psal. 133. 2 Cor. 1.22 1 Ioh. 2. The holy Ghost is called the anointing in this respect Thirdly in respect of the substance of the ceremonies in their consecration for First as it was required in the Law that the Priests should be without blemish Levit. 21.17 so is it required of Christians Col. 1.22 Secondly as the Priests were washed in the great laver of water Exod. 29.4 Levit. 8.5 6. so must Christians be washed in the laver of Regeneration Eph. 5.23 Titus 3.5 Thirdly as the Priests had their holy garments beautifull and goodly ones which they called their Ephods so doth the Queene the Church stand at Christs right hand in a Vesture of Ophir Psalm 45. Thus Iosuah hath change of garments mystically given him Zach. 3.4 Those garments are promised to such as have had a spirit of heavinesse Isaiah 61.3 called garments of salvation verse 10. and royall garments and like the new wedding garments of the Bride Isaiah 62.5 7. Those garments signified either the singular glory and joy of Christians Esaiah 61.3 or the righteousnesse of Christ imputed Revel 19. or the excellent divine gifts and graces bestowed upon them Fourthly The Priest must have blood sprinkled upon his eare and upon his thumb and upon his toe to signifie that our hearing practice and progresse must be all sanctified to us by Christ and that the maine thing Christians should expresse and attend to should be Christ crucified and that Christ by his blood hath consecrated them in all these respects so as their hearing and practice and progresse shall all be blessed unto them And thus of the ceremonies of their consecration Fourthly Wee should be like the Leviticall Priests for knowledge the Priests lips should preserve knowledge and they should seeke the Law at his mouth Malac. 2. And it is true of Christians that they are a people in whose heart is Gods law Esay 57.7 Hebr. 8. Ierem. 31. Fifthly Wee should be like the Priests in respect of the worke they did For First It was the Priests office to carry about the Arke of the Lord when it was removed upon their shoulders What is the Arke to be carried but the doctrine of Christ and the Church Christians must carry about the Word of God and hold it forth in the light and life of it as lights that shine in the dark places of the wildernesse of this world Philip. 2.15 Secondly It was their office to blow in the silver trumpets and that upon foure occasions as you may see Num. 10. First The one was to assemble the congregation or the Princes to the tabernacle Secondly The other was to give an alaâ—â—n when there was any remove of the campe Thirdly The third was in the time of Warre when they mustred to battaile Fourthly The fourth was for joyes sake at the time of solemne feasts and for thanksgiving to God and in all these we should be like the Priests Wee should be as trumpets to call one upon another to goe up to the house of the Lord Esay 1.2 Secondly We should every where proclaime mortality and signifie that the whole hoast must remove wee must cry All flesh is grasse 1 Pet. 1.23 Thirdly Wee should also blow the trumpet of defence and arme our selves in the spirituall warfare and call upon God to save us from our enemies and stirre up one another provoking to love and good works 1 Pet. 4.1 2. 2 Tim. 2.3 4. 2 Cor. 10.4 5. We should cry alowd like a trumpet in reproving the transgressions of men and opposing the sinnes of the time Esay 58. 1. Ephes. 5. Lastly We should trumpet out the praises of God for all the goodnesse he hath shewed unto us we should blow as in the new Moone Psal. 81.3 But then in all this we must remember that wee blow with a silver trumpet that is with all discretion and sincerity c. Thirdly A speciall worke of the Priests was to blesse the people and to put the name of God upon them The former whereof is prescribed Numb 6.22 23 24. and so should we all learne the language of Canaan or the language of blessing we must blesse and not curse for we are thereunto called 1 Pet. 3.9 Lastly Their principall worke was to offer sacrifices of which in the next words The Uses follow First For reproofe For there are many faults in Christians whereby they transgresse against their spirituall Priest-hood as 1. When men are yoaked with unnecessary society with the wicked for hereby they forget their separation to God c. 2. When men neglect the finishing of their repentance and assurance they looke not to their anointing 3. When men are scandalous of their indiscretions and faults they forget that such as have any blemish must not offer the bread of their God and forget their washing from their old sinnes 2 Pet. 1.7 4. When men are barren of good works or are uncheerfull and dull they leave off the Priests garments of innocency and gladnesse 5. When the lives and behaviours of men savour of vanity and worldlinesse they remember not the blood of sprinkling 6. When men are ignorant and idle seeke not knowledge or doe not teach and instruct and admonish How doe the Priests lips preserve knowledge or how doe they beare about the Arke of the Lord 7. VVhen Christians are fearefull and irresolute and colde and not frequent in the praises of God how doe they blowe in the silver trumpet 8. VVhen Christians are bitter-hearted and accustomed to evill-speaking how doe they forget their duty of blessing To omit the neglect of sanctifying till I come to handle it in the next place Vse 2. Secondly For consolation to all godly and mortified and inoffensive Christians they should be wonderfull thankfull to God that hath made them partners of this holy Calling howsoever the world conceives of it God promiseth it as a great mercy to his children that they shall be called the Priests of the Lord Esay 61.6 and the
without testimony of his favour For by his word of promise and by his Spirit bearing witnesse to our spirits hath hee manifested even from heaven his acceptation and in particular when the beleever stands before the Lord with his sacrifice duly offered when the Lord doth suddenly fill his heart with the cloud of his presence or warme his soule with the joyes of the holy Ghost what is this but the signe of his acceptation Quest. VVhat if we be accepted in our service of God what great thing is that to us Answ. VVhen God accepts thine offerings thou maist be assured of three things First Thaâ— all thy sinnes be forgiven thee God hath purged away thine iniquity he hath received an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell unto God he rejoyceth over thee with joy Phil. 4.18 Thirdly It is a pledge unto thee that God will supply all thy necessities out of the riches of his glory in Iesus Christ our Saviour Phil. 4.19 Verse 6. Wherefore also it is contained in the Scripture Behold I put in Sion a chiefe corner-stone elect and precious and he that beleâ—veth therein shall not be ashamed HItherto of the proposition of the exhortation The conformation followes where the Apostle gives reasons why we should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priviledges of Christians unto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7.8 In the testimony of God observe first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concernes either the giving of Christ for the good of the Church or the safety of the Christian that by faith receiveth Christ. The giving of Christ is exprest in these words Behold I lay in Sion a chiefe corner stoâ—e elect precious the safety and happinesse of the Christian that receiveth Christ in these words And bee that beleeves in him shall not be confounded First of the place where this testimony is found viz. In the Scripture By the Scripture is usually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy ghost But here he meanes it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word gives us occasion to consider of the nature of these Books and of their use and of their excellency and of their harmony These Books are called Scripture because they containe in writing the whole will of God necessary to be known of us they are the Treasures of all truth The doctrine which was before delivered by tradition for 2000. yeares was afterwards written downe and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible above all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceeds all others in divers respects First because these vvritings vvere inspired all of the holy ghost 2 Tim. 3.17 2 Pâ—t 1.21 so vvere no other vvritings Secondly those vvritings containe a vvisdome far above all that that can be had by the Princes and men of this vvorld the platform of the wisdome that is in God himselfe 1 Cor. 6.7 Thirdly they vvere penned by more excellent men then any other vvritings the greatest vvisest holiest men Moses David Salomon the Prophets Euangelists Apostles c. Fourthly they have such properties as no other vvritings have they are more perfect pure deep and immutable then any mans vvritings These containe all things necessary unto faith and a good life 2 Tim. 3.17 18. These vvritings onely are pure vvithout fault or error or any corruption in them and for depth â—nd majestie never any vvritings came neare them and for unchangeabâ—nes Heaven and earth must passe away but a jot of Gods word shall not passe away Matth. 5.24 1 Pet. 1.23 Fiftly if we consider the effects that must be acknowledged to the praise of the Scriptures vvhich can be true of no writings besides no writings can describe God so fully to us no writings do so bring glory to God no Scripture but this can convert a soule to God Heb. 4.12 13. Other writings may shew us some faults to be avoided but give no power to subdue them Psâ—l 19.8 These writings onely can minister solid comfort to us in adversity and these onely can make us wise to salvation and perfect to every good word and work The consideration whereof should work in us a singular love to this booke above all other books in the world yea above all the treasures in the world we should account them with David more sweet then hony and more precious then gold Psal. 19.11 Psal. 119.14 15 27. Thirdly the third thing may be noted from hence is the harmony of all these books they all agree as if they were but one writing yea but one sentence yea one word though the books were written by divers men yet they agree so perfectly that they all sound one thing for they were all inspired by the same Spirit of God which should teach us when wee meete with doubts or objections or scorning contradictions to condemne our owne ignorance and to be fully resolved that there is a sweet harmouy though we doe not see it And secondly and especially it should knit our hearts to the Scriptures wee should be affected as with the most delightfull musick of the world or in the world Fourthly The fourth thing concernes the use of Scripture and so we may note two things First That wee must receive no opinions but what can be proved by Scripture To the law and to the testimony if they speake not according to these it is because there is no truth in them Isaiah 8. Secondly we may note hence that the best men must prove what they teach by Scripture If the Apostles did it who were men priviledged from error then much more must other men we must beleeve no man above what is written 1 Cor. 4.6 and hee is accursed that teacheth other things then what is written Gal. 1.7 though he were an Angell from heaven Which should teach us to get proofes into our heads for all that we beleeve and to take heed of receiving traditions even from good men For there be traditions on the right hand as well as on the left Ioh 5.30 Acts 17.1 Thes. 5.21 Secondly Thus of the place where this testimony is The manner how it is there is in the word Contained It is contained in Scripture Contained 〈◊〉 〈◊〉 〈◊〉
one truth will not sinke yet into our heads Wee are told that this is a point unsearchable Rom. 11.32 33. and the rather because weake Christians are not tied to eate strong meat they may safely let this doctrine alone Thirdly that no man can know his owne reprobation nor ought to beleeve so of himselfe but is called upon to use the meanes by which he may be saved Fourthly we have this oath of God for it That he desires not the death of the sinner but would have all men to repent and be saved Fifthly that whereas Divines make two parts of the decree of reprobation Preterition and Predamnation all Divines are agreed for the latter that God did never determine to damne any man for his owne pleasure but the cause of his perdition was his owne sinne And here is reason for it for God may to shew his soveraignty annihilate his creature but to appoint a reasonable creature to an estate of endlesse paine without respect of his desert cannot agree to the unspotted justice of God And for the other part of passing over and forsaking a great part of men for the glory of his justice the exactest Divines doe not attribute that to the mere will of God but hold that God did first looke upon those men as sinners at least in the generall corruption brought in by the fall For all men have sinned in Adam and are guilty of high treason against God Sixthly that sinne is no effect of reprobation but onely a consequent Gods decree doth not force any man to sinne c. Seventhly that whatsoever God hath decreed yet all grant that God is no way any authour of sinne hee doth not cause sinne in any but onely permits it and endureth it and whereas the most that can be objected is that God hardneth whom he will Rom. 9. it is agreed upon in the answer of all sound Divines that God doth not infuse any wickednesse from without in mens hearts but whereas their hearts are in themselves by custome in sinne hardned as a just Judge he gives them over to Sathan and his power who is as it were the Jayler but doth never restraine them from good and the meanes of it Eighthly now may men say that sinne came upon men by reason of the rigour of Gods Law for it was impossible to be kept For this there is a cleere answer When God gave his Law at first man was able to keepe it and it came by his owne default that hee was not able to keepe it afterwards A man that sends his servant to the market and gives him charge to doe such and such businesse for him if that servant make himselfe drunken and so bee unfit to doe his masters businesse he is worthy to be punished because hee was fit to doe it when hee was first sent about it Ninthly it is plaine in this verse that those men of whom he here speakes are indited of grievous sinne against Christ and the Gospell Tenthly that things may be just though the reasons of them do not appear unto us if it bee true of some cases of justice among men much more in this case of God's justice Lastly it should much satisfie us that in the day of Jesus Christ those mysteries of Religion shall be broken open and all then shall bee made cleer unto us as cleer as the shining of the Sun at noon-day Thus of the punishment of unbeleevers and so also of the first argument taken from testimony of Scripture Verses 9 and 10. But yee are a chosen generation a royall Priesthood an holy Nation a peculiar people that ye should shew forth the vertues of him that hath called you out of darknesse into his marvellous light Which in times past were not a people yet are now the people of God which had not obtained mercy but now have obtained mercy THese words containe the second argument to perswade Christians to make their constant recourse unto Christ and from him to procure vertue to enable them for holinesse of conversation and it is taken from the consideration of the excellency of that estate unto which they were brought by Christ. For the description whereof the Apostle singles out two places of Scripture with which he makes up a compleat narration of their great prerogatives above all other people and above that they themselves were in former times The places of Scripture he makes use of are Exod. 9. and Hos. 1. But before I open the words two things may be here noted First the Apostles care to prove what he saith from the Scripture whether it bee against wicked men or for godly men which shewes that wee should much more take heed to Gods Word being lesse than Apostles especially such an Apostle Secondly wee may hence note that the promises or prayses given to the godly in the old Testament are not envied to Christians in the new Testament God is no respecter of persons but wee have free liberty to search the bookes of God and to chuse out of all the examples of the suites of godly men or the preferments what we will and if we make a suite of it to God he will not deny it but shew us their mercy Now for the particular opening of these words we must observe that it is the purpose of the Apostle to shew briefly the priviledges of the godly above all others or what themselves were before their conversion And the priviledge of their estate may be considered either positively in it self or comparatively It is described positively vers 9. comparatively vers 10. In the ninth verse there he reckons up a number of prerogatives belonging to the godly and withall shewes the use they should make of them or the end why they were conferred upon them The godly excell in divers respects if we consider First their election they are chosen of God Secondly their alliance or kinred they are a chosen kinred Thirdly their dignity above other men they are royall Kings Fourthly their function or private imployment before God Priests Fifthly their behaviour or outward conversation they are holy Sixthly their number they are a Nation Seventhly their acceptation with God they are a peculiar people First for Election The Apostle looking upon the words in Exodus 19.5 6 and seeing that they described the happinesse of Christians in this life doth in the Fore-front put to this priviledge of their election as the foundation of all the rest and would have Christians much affected with the consideration of this prerogative It is one of the chiefe and prime comforts of a Christian to consider that he is elect of God Psal. 106.4 5. 2 Pet. 1.9 elect I say both before time and in time Before time in Gods decree and in time when the godly are singled and called out of the word and picked out one of a city and two of a tribe in all the ages of the world and distinguished from other men by beleeving in Jesus
our selves to Gods disposing we are his treasure it is reason he should doe with his owne what hee will and the rather because hee will never imploy his treasure but for advantage He that blamed the evill servant for not gaining by his talent will certainly himselfe gaine by all the waies he imployes his owne treasure This doctrine should serve also for a double warning to wicked men First to take heed how they wrong Gods people if they touch his Annointed they touch the apple of his eye Hee will be sensible and requite it They are not in a safe condition that wrong the Favourites of Kings their backes are as good as broken and every man is afraid of them and it is no lesse danger to be injurious to that people which is so deare to God And withall this doctrine should teach us and them that if they have any desire to get the King of heavens pardon or to obtaine favour with him if they have any minde to repent they should do well to get some of those Favourites to commend their suit to the King God will not deny them The prayers of the righteous availe much especially if they be earnest with him Hitherto of the enumeration of the particulars of the prerogatives of the godly the end of them follows viz. That they may shew the vertues of Christ that called them Vertues The originall word here translated vertues is but sparingly used in Scripture the Apostle Paul onely useth it once viz. Phil. 4.8 and the Apostle Peter here and twice in the next Epistle neither doe Interpreters agree about the translation of it For many following the Syriach render it praises and not vertues and so the meaning is our priviledges are bestowed upon us to this end that we should shew forth the praises of Christ and that divers waies First by embracing these prerogatives themselves For these do set out much the praises of Christ as his love to man his wisdome and power that could redeeme a people out of such misery to happinesse and his singular acceptation with his Father from whom hee obtained such large prerogatives for his servants Secondly by thanksgiving when we praise God for Christ and give praise to Christ for all his goodnesse and love to us Thirdly by commending the riches of the love of Christ to us setting forth his praise from day to day as we have occasion by discourse to others Fourthly by living so as that God in Jesus Christ may bee glorified in the woâ—ld especially in the Church Now other writers follow the native signification of the word and translate it vertues but with different interpretation For some by the vertues of Christ understand the benefits exhibited to us by Christ and so wee are enriched with the former priviledges that so wee might make it appeare â—ow much we have gained by Jesus Christ And these benefits of Christ wee shew forth by thansgiving to God daily praising him for them as also by the word of exhortation when we call upon others to seeke after them and lastly by carrying our selves so as may become so great treasure keeping them with all care esteeming them above all gettings and living as contentedly as if God had given us a Kingdome on earth and ordring our conversation so as men might see our care of good workes becomming such high preferment But I rather follow those Interpreters that take the word as it properly signifieth for the gifts of the mind in Christians bestowed upon them by Christ and so it is originally a philosophicall word expressing those endowments of the minde which Philosophers in their Ethickes prescribed and it is the more sparingly used by the Apostle because it is too low a word to expresse the worth of the rich mercies and graces of Christ and the Apostle Paul Phil. 4.8 when he saith If there be any vertue c. meaneth that if there were any vertue in which Philosophers did excell they should strive not to come behinde those naturall men even in those vertues such as were chastity liberality temperance sobriety magnanimity truth justice and such like Now as the Scripture taketh notice of vertue it belongs to the duties of the second table as godlinesse doth to the first and though vertue considered morally hath nothing supernaturall in it yet considered as it is propounded here it is of singular worthinesse to be regarded For though those vertues which were in the Philosophers were but naturall yet there were certaine vertues in Christ belonging to the second Table which as the patterne is given us in him could never bee found in meere naturall men so that the Apostle doth of purpose separate the consideration of vertues and in especiall call upon us to get framed in us those vertues which did most shine in the nature and conversation of the Lord Jesus Christ. Now in all the words foure things must bee distinctly handled First that every Christian is bound to imitate the speciall vertues of Jesus Christ. Secondly that it is not enough to have those vertues but they must shew them forth accordingly Thirdly how those vertues thus shewed forth are still called the vertues of Christ. Fourthly the Periphrasis by which Christ is described is to be attended when he saith It is hee that called us For the first of these it is apparent that the Apostle takes all the godly bound to the imitation of the vertues of Christ. Note by the way that it is the vertues of Christ that are to be imitated For every thing in Christ is not to be imitated as First not his infirmities for though they were unblameable and without sinne yet they imported weaknesse and so though they be in us yet wee are not to strive after the attainment of them Secondly not his workes of Divinity as his miracles curing of men with a word walking on the water fasting forty daies and such like Thirdly not his workes of Office such workes as he did in that singular obedience to that singular commandement of his Father in dying to redeeme the Church and so all the workes of his Mediator-ship as he was the Mediator betweene God and man Fourthly not his workes of obedience as the son of Abraham to the Mosaicall Lawes those that were Ceremoniall for Christ must be considered as the sonne of Adam and not as the sonne of Abraham As the sonne of Adam he was bound to the Morall Law whether as it was first written in mens hearts or as after it was taught by tradition and at length by the Writings of Moses Fifthly wee are not bound to follow every action of Christ in indifferent things no not in such as had some circumstantiall relation to religious duties such as were to sit and preach or to preach on mountaines or by high way sides and in a ship or to pray all night or to weare a garment without a seame or to sit at the Paschall Supper and a multitude
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
of some Rom. 11.25 30 31. For the wind blowes where it 〈◊〉 and the spirit of Christ workes where and when it pleaseth him Iob. 3. and we have nothing but what we have received Secondly we should be exceeding thankfull to God for his rich grace in our calling and the rather First because this is no common favour but in speciall grace communicated to us For no man commeth but whom the Father draweth Secondly because it was done without respect of our owne workes without all desert on our part 2 Tim. 1.9 For God called us that were worldly carnall naturall and sinfull men strangers from the life of God dead in sins serving lusts and diverse pleasures yea such as never sought God wee were miserable sinners Ephes. 2.1 12. Mat. 13. Thirdly because of the meanes and manner of our calling God the Father worketh his part and I worke saith our Saviour An excellent worke when such workmen are needfull to it and in this worke the ministration of the Spirit exceeds in glory 2 Cor. 3.7 8. and it is a holy calling wherewith he hath called us 2 Tim. 1.9 Fourthly because they are so great happinesses to which he hath called us As to the fellowship of his Sonne to be sons and heires with him 1 Cor. 1.7 and to a Kingdome and so great glory 1 Thess. 2.12 2 Thess. 2.14 Fifthly because Gods gifts and calling are without repentance Hee will never repent that hee hath so called us Rom. 11.29 Esa. 54.7 8 9 10. Iam. 1.17 And thus of the second way by which we should shew our selves desirous to walke worthy of our calling Thirdly we should shew this by well doing wee must be carefull to maintaine good workes Tit. 3.8 For we were called that we might serve him in holinesse and righteousnesse all the daies of our life Luk. 1.74 75. Fourthly we should therefore live contentedly when wee are assured of the worke of Christ in calling us with such a calling Iacob should not now be ashamed nor his face waxe pale Esa. 29.23 24. Fifthly we should in our particular be carefull to rest where we are in the doctrine we have learned and beene taught and not bee carried about with every wind of doctrine Eph. 4.11 12 14. Thus as the uses are common to the godly in generall Thirdly Ministers in particular from the consideration of this doctrine of our calling by Jesus Christ should learne to preach Christ and him crucified and to deny the excellencie of wisedome or words that mens faith may bee in the power of Christ It is Christ must give them increase they should learn of Paul 1 Cor. 2.2 4 5. One thing by the way I might note concerning the time of our calling we should not bee curious about that to know the day or houre when it was but we must rest satisfied to know that we are the called of Jesus Christ. And thus of the uses for instruction Use 3. Hence also may be concluded much terrour to wicked men that are not called in that this worke of calling is the doore of all grace communicated to us Now wicked men not called are of two sorts first some outwardly refuse their calling secondly some seeme to obey it but it is not effectually both are in miserable case but not both alike For the later are neere the Kingdome of God many times The first sort resist the Holy Ghost put the Word of Christ from them refuse to answer or obey reject the counsell of God harden their hearts and are therefore extreamly miserable for First they judge themselves unworthy of everlasting life Act. 13.46 Secondly they are in danger to be left and forsaken of God and have the meanes taken from them Ioh. 12.39 Thirdly God will provoke them many times to jealousie by calling a people to himselfe whom they account foolish Rom. 10.19 especially when they have rebelled against the meanes Ezek. 3.6 7. Fourthly God will laugh at the calamity of such men Prov. 1.26 Fifthly and they may be taken away with sudden destruction Prov. 1.17 Sixthly if they call to God it may be hee will not answer hereafter Pro. 1.28 29 30. Seventhly if they live in prosperity that shall destroy them Prov. 1.31 Eightly the dust of the feet of Gods servants shall witnesse against them in the day of Christ and then they shall be fearfully punished Mat. 10. Now there are another sort of wicked men that are called externally and in some respect internally too and yet are not right such as have temporary grace doe obey their calling after a sort and for a time for they assent unto a part of the Word of God which they receive with joy and this is called a taste of the good word of God they may also bee perswaded to leave divers sinnes as Herod was and may bee indued with divers graces of the Spirit which they had not before Heb. 6.4 5. Now this calling yet is not that effectuall inward calling which is in Gods Elect. For they receive not the promise of grace in Christ to them in particular to relie upon it not are they perswaded to forsake all sinne noâ— have they any one saving grace which is in the godly Now these men are miserable because they are not truly called and the more first because they were neere the Kingdome of God and yet want it secondly because they will be the hardlier drawne to see their miseries Harlots and Publicanes may enter into the Kingdome of heaven before them Hitherto of our calling and so of the positive description of the happinesse of a Christian the comparative followes in the last words of this verse and the whole 10. vers where the Apostle intends to shew them their happinesse now in Christ in comparison of that miserable estate they lived in before so that hee compares the estate of a Christian in grace with the estate of a Christian in nature and this hee doth first in metaphoricall termes in the end of this verse and then in plaine words vers 10. In this verse he compares their misery to darknesse and their happinesse to marvellous light Out of darknesse From the generall consideration of all the words two things may be observed First that it is 〈◊〉 even for godly men to bee put in mind of the miseâ—ie 〈…〉 For the consideration hereof may First keepe them humble to remember how vile they have beene Secondly quicken them to the reformation of the sinne that yet hangs upon them Col. 3.5 6 7 8. Thirdly worke compassion in them towards others that lie yet in their sins and teach them to deale meekly with them Tit. 3.2 3. Fourthly make them more watchfull to looke on a nature which hath beene so vile Fifthly quicken them to redeeme the time they have spent in the service of sinne 1 Pet. 4.3 Sixthly it should 〈◊〉 the greater price upon our happinesse in Christ and so is the consideration used here Secondly that a mind that
hearts Ier. 7.23 24. 13.10 especially such as refuse to heare his voyce and are withall gainsayers and such as are talkers whose lips carry about them the infamy of Gods true people and the blasphemie of Gods name Rom. 10.21 Ier. 10.13 Ezek. 36.3 c. Thirdly it may be discerned by their manner of serving of God for such as God rejects from being of his people may draw neere to him with their lips but their hearts are farre from him and they do him no service but as mens lawes feare them to it A constant habituall alienation of the heart from the care of Gods presence in Gods ordinances is a sure signe of persons God regards not Ob. But there are faults in the best men in the world and therefore why should such as live in the Church and professe the true Religion bee cast off only for living in sinne seeing all are sinners Sol. I answer with the words of the holy Ghost Deut. 32.5 6. Their spot is not the spot of Gods people that spot that is in the wicked is a spot of leprosie and therfore they ought to be put without the campe till they be cleansed The sinnes of the godly are sinnes of infirmitie and the sinnes of the wicked are sinnes of presumption The wicked never obey from the heart which all the godly doe sinne doth not raigne in them as it doth in the wicked Thus of their estate by Nature as they were not a people their estate by grace is described in these words Are now the people of God Are now the people of God The difference of reading here from that of the Prophet is to be noted for whereas in the Prophet it is thus In the place where it was said ye are not my people it shall be said unto them Ye are the sonnes of the living God which words are somewhat doubtfull for some might gather that therefore all which were not a people should in time be the people of God The Apostle therefore applies it so as that it may appeare that the comfort only belongs to godly Christians and in stead of the words Yee shall be called the sons of the living God he saith Yee are now the people of God which in sense differs not and the Apostle leapeth to the direct Antithesis and takes it for granted That all Gods people are Gods sonnes also unlesse wee conceive that hee borrowed these words out of Hos. 2. ult which I rather incline unto though Interpreters most take to the words and the first Chapter Ye are now the people of God For the sense of the words we must understand that men are in Scripture said to be Gods people three wayes First in respect of eternall Predestination see Rom. 11.2 He will not cast off the people he knew before Secondly in respect of the covenant in the the Law and so the sonnes of Abraham were Gods people and none other as many Scriptures shew Thirdly in respect of the covenant in the Gospel and so it is to be taken here and all unregenerate men were not a people and all that beleeve are Gods people by the benefit of the covenant of grace in the Gospel Now for the coherence I might note That they that are not the people of God may be the people of God and so acknowledged of God himselfe which should teach us with meeknesse and patience to waite when God will turne those that lie in their sinnes and despaire of no man and restraine fierce and perverse censures concerning the finall estate of other men but the maine point is that Gods people are the onely people in the world None worthy to be called a people in comparison of them no subject in any government so happy as Gods people under his government in Christ and therefore to be made the people of God here is reckoned as a condition beyond all comparison Now that Gods people excell all other subjects in the world may appeare many wayes First in respect of the love of God that hee beares to his people which hath foure matchlesse praises that no King on earth can affoord to his subjects For first it is an everlasting love when all the favour of the Princes on earth is both mutable and mortall Secondly it is a particular love to each subject All the people are loved and by name Deut. 33.3 the Lord counteth when he reckons his people hee was become their God Psalm 87.5 6. Thirdly it is a free love there was no desert in us whereas Princes looke at somewhat that may pleasure themselves even where desert is lesse Fourthly it is a tender Love and therefore Gods people are said to be married to their King and God Hosh. 2.19 and therefore God is said to account his people to be his Portion Deut. 32.9 Secondly they are an elect people which hath a twofold consideration in it For first they are elect from all eternity and so every one of the people hath a particular act of Parliament to assure his right Rom. 11.2 and secondly they are elect in time that is they are separated and culled out of all the people of the world Exod. 33.6 Thirdly all Gods people have a generall pardon given them for all offences Ierem. 31.34 He saves his people from their sinnes And this pardon is grounded upon a sufficient atonement made by a most faithfull high Priest for them Heb. 2.17 who also sanctified all this people with his owne blood Heb. 13.12 Christ is given for covenant he is their surety for them and their witnesse Esa. 42.6 55.5 who also redeemed them with his blood All a people of purchase Fourthly all Gods people are qualified with new gifts above all the people in the world their natures be amended they are all washed and cleansed from their filthinesse there is not one vile person amongst them Ezek. 36.25 and 37.23 c. Hee hath formed them for himselfe and his owne service Esa. 43.22 Fifthly all Gods subjects are adopted to bee Gods sonnes and so can no Prince on earth say of his They are as it were the fruit of his wombe Psal. 110.3 Sixthly the Lawes by which they are governed are the perfectest in the whole world For the Law of God is perfect Psal. 119.8 Seventhly all Gods people live in his presence and see his glory Exod. 33.16 Levit. 26.11 12. Zac. 1.10 11. Psal. 95.7 Other Kings have many subjects they never saw and few that have the preferment to live in the Kings presence or neere about him Eighthly God feasts all his subjects and that often and in his owne presence and with the best provision of the world Esa. 25.8 and 65.13 14. Ier. 31.14 Kings would soone consume their treasure if they should do it often or almost once c. Ninthly no people so graced of their King in hearing requests and receiving petitions For all Gods people may cry and be heard and at all times and in all suits which
reconciled yet they are so busily imployed in following foolish vanities that they forsake their owne mercy Ionah 2.8 They will not answer when God calls but reject his Word and grieve his good Spirit and abuse his patience and bountifulnesse and so heape up wrath against the day of wrath Thirdly others seeke mercy but they seeke it not aright they faile in the manner as either they seeke it coldly and carelesly praying but for fashion sake or with their lips without power of affections They speake for mercy but they doe not care for mercy they neither observe nor regard whether their petitions bee granted or denied and this is the condition of the ordinary sort of men Or else they seeke mercy corruptly without sincerity of of the heart as when men pray God to forgive them the sinnes which yet they mind not to leave Now this is a shamefull kinde of seeking mercy For God stands upon it that we must forsake our wickednesse or else he will not forgive Esa. 55.6 2 Tim. 2.19 Or else lastly men seeke it too late â—â— Esau sought the blessing when it was gone Heb. 12.15 They may call when God will not answer Pro. 1. Zachar. 7. And this is the case of some that put off their repentance untill the latter end But have now obtained mercy Doct. The godly are exceeding happy in the obtaining of Gods mercy All that are called in Christ Jesus even all that have truly repented themselves of their sinnes are certainly under mercy and in thâ—t respect in a marvellous safe and happy condition Three things are distinctly imported in the observation First the onâ— iâ— that God is mercifull Mercy may bee obtained Ionah 4.2 Psal. 116.5 and 86. Secondly that penitent sinners doe obtain mercy Iâ—â—l 2.13 Esâ— 55.7 Thirdly that such as have obtained Gods mercy are in a marvellous happy case in comparison of what they were before in It is enough if wee obtained mercy whatsoever we obtaine not Hence the phrase Thou hast covered him with thy mercy And our happinesse in respect of the interest we have in Gods mercy is the greater if we consider either the properties or the effects of Gods mercy There are foure admirable properties in the mercy of God which he shews to his people First his mercy is tender mercy Psalm 51.1 which hee shewes in divers things as First that he is full of compassion in pitying the distresses of his people no father can so pitty his child Psalm 103.13 Hence his bowels are â—aid to bee troubled for them or to sound in him Where is the sounding of thy bowels saith the Prophet Esa. 63.15 Ier. 31.20 The word Misericordiam imports as much for it sounds misery laid to the heart God then is mercifull in that he layes our miseries to his heart Secondly that he waits to shew mercy Esa. 30.18 watching for all opportunities as it were to prevent us with his blessings Thirdly that he is slow to anger not easily stirred to displeasure when he hath shewed his favour Psalm 103.1 He is a God of judgement that considers the weaknesses and infirmities of his servants as knowing whereof they are made Esa. 30.18 Psal. 103. Fourthly that if he do see some more prevailing evills in his people yet hee will spare as a father spares his onely sonne Mal. 3.17 And if he doe chide yet he rebukes his people still with great affection Ier. 31.19 and he will quickly give over and not chide alwayes Psal. 103. He is ready to forgive as soone as they call unto him Esa. 65.23 and 55 7. Psal. 103. Fifthly that if he doe bring affliction upon his people to humble them yet he will not consume them but will repent him of the evill Ioel. 2.13 Deut. 32.36 Amos 7.36 Sixthly that in shewing his love he is of great kindnesse called the marvellous loving kindnesse Psal. 17.7 hence resembled to marriage kindnesse Hos. 2.19 No husband can be so fond of his wife as God is of his people nor can any man devise such wayes to expresse kindnesse as God doth to his people Seventhly that his mercy is without all grievance to him Mercy pleaseth him Mic. 7.18 It breeds as it were an unspeakable contentment in God himselfe when he hath dealth mercifully with his servants Secondly his mercy is immense unmeasurable and this is exprest by divers formes of speech in the Scripture Thus God is said to bee plenteous in mercy Psal. 86.5 aboundant in mercy 1 Pet. 1.3 rich in mercy Eph. 2.4 His mercy is great above the heavens Psal. 108.5 Gods Word herein hath magnified his name above all things Psal. 138.2 He hath a multitude of mercies Psal. 51.1 manifold mercies Nehem. 9.19 They are unsearchable high as the heaven is from the earth Psal. 103.11 His kindnesse is said to be marvellous loving kindnesse Psal. 17.7 Which must needs appeare to be so because he is a Father of mercies all mercies in the world flow from him 2 Cor. 1.3 and all his paths are mercie and truth Whatsoever hee doth to his people is in mercy Psal. 25.6 And therefore the Prophet that could find similitudes to expresse the faithfulnesse and judgements of God by yet is faine to give over when he comes to his speciall mercy to his chosen and vents himselfe by exclamation Oh how excellent is thy mercy Psal. 36.7 8. Thirdly this mercy is the more admirable in that it is free which appeares divers wayes First in that it is shewed without deserts on our parts which the tearme gracious every where given to God in Scripture doth import Secondly in that God is tyed to no man nor to any posterity of men hee hath mercy on whom he will have mercy Rom. 9. Thirdly because it is extended to all sorts of people If the rich mercy of God could have been obtained only by Kings or Apostles or the like it had beene the lesse comfortable unto us but bond as well as the free the Barbarian as well as the Grecian the Gentile as well as the Jew the poore as well as the rich may bee possessed hereof Hee doth not spend all his mercy on Abraham or David but hee reserveth mercy for thousands Exod. 34.6 and will bestow the true mercies of David upon meaner men Esa. 55.4 His mercy is over all his workes especially over all his spirituall workes in Jesus Christ Psal. 145.9 Fourthly it appeares to be free because it can be alone God can love us though no body else doe though Abraham know us not yet God will be a father unto us and never leave us nor forsake us Esa. 63.15 16. Ob. But might some one say In the second Commandement it is plaine that God shewes mercy to them that keepe his Commandements It seemes then his mercy is not free but he hath respect to deserts in us Sol. First our keeping of the Commandements is not alledged as the cause of mercy but as the signe of mercy The words shew to
this is the divels speciall sinne to bee an accuser of the brethren and from thence hath his name in other languages And wilt thou make a devill of thy selfe or discover such a divellish property in this nature Fourthly if they consider the effect of this sin of reproaching slandering the godly either to the godly or to themselves First to the godly what mischiefe do they Evill words are compared to swords and razors It is a kind of murther it is as hatefull as if they did cut or pierce their bodies and besides to what grievous contempts and indignities many times doest thou bring them by thy lies and slanders Secondly to thy seâ—f consider what thou bringst by speaking evil of the godly 1. Though thou doe it never so secretly behind their backes yet it is over-heard and will come out how wouldest thou be ashamed if hee of whom thou speakest stood behind thee when thou didst slander him O man consider though the godly man never heare thee yet God doth heare it and all thou sayest thou must beare thy shame for it 2. Observe what interpretation God makes of it he cals this sin blasphemy for so the word is in the originall Col. 3.8 to note thereby that hee is vexed at this sinne of vilifying his people as if it were the reproaching of himselfe 3. Consider what a shame it will be to thee when God shall cleare the innocency of his servants how wilt thou be confounded when they are justified 4. Consider what hurt it doth thy self and others it is a great means to set you further off from the Kingdome of God and to harden your hearts against the cares of your owne reformation and salvation Evill words corrupt good manners Thou losest so much even of naturall honesty as thou admittest of evill in thy tongue 5. Consider the punishment from the Lord. This is a sinne that God hath grievously threatned as these places shew Psal. 50.20 and 109.29 Esay 51. 18. Psal. 31.18 Esay 41.11 12.1 Pet. 4.4 5. And as it is evill to speak evill of those that are godly as it appears by these reasons so it is monstrous to be guilty of speaking evill in any of the cases following as 1. To speak evill of the absent that cannot defend themselves 2. To speak evill of such as God hath humbled and afflicted and doe judge themselves for their sinnes 3. To speak evill of such as have been friendly to us and shewed their loving respect of us and done us good 4. To speak evill of our superiours as godly Magistrates good Ministers 5. To speak evill of such as are neerly linked unto us as of our parents and so it is monstrous uncomely when wives speak evill of their husbands and contrariwise 6. To speak evill of any simply for godliness sake 7. To speak evill of others and yet be guilty of the same offences themselves 8. And so it is monstrous when men speak evill of such behinde their backs to whom they speak fair before their faces this hooding of hatred and cursing with lying lips is abominable So then this doctrine against evill-speaking doth in a speciall manner light upon such persons as are guilty of any of those waies of evil-speaking And thus of the uses that concerne wicked men Secondly godly men bee also instructed from hence For since this doctrine tells them that it hath been the lot of godly men in all ages to bee evill spoken of in all places where they live they should thereby bee made carefull to order themselves aright in bearing reproaches in a right manner as resolved to prepare for the triall of this affliction if they be not scourged with it for as the divell when he gave over to tempt Christ is said to cease but for a season so if wicked men hold their tongues we must not think they will be quiet alwaies for till God turn their hearts they are apt to speak evill Now that a godly man may be rightly ordered in respect of reproaches hee must look to three things First he must be sure he be free from this evill himselfe that hee help not the wicked against the righteous and by his owne intemperance raise evill fames by reason of which Religion is evill-spoken of for railing cursing slandering censuring and the like will make the very godly look like wicked ones yea like the divell himselfe Shall it be accounted a Paganish offence and shall a godly Christian bee guilty of it Especially such Christians should be extremely abased for their evill natures that raise evill reports of other Christians in cases where wicked men themselves are silent Secondly that he carry himselfe in a holy manner when he is reproached and so he must remember two things 1. That hee render not reviling for reviling but if he find himselfe stirred with David to go to God and betake himself to praier Psal. 109.4.1 Pet. 3.9 2. That he strive to confute them by reall apologies and so he doth if hee endeavour to put them to silence by his good works and a carefull course of conversation Thirdly because the godliest men may have their passions and may bee stirred up with such indignations as appeares Ier. 8.18 21 he must labour to sense his owne heart with store of arguments that may make him patient comfortable under this crosse and thus it should comfort him to consider 1. That no reproaches can make him vile in God's sight how vile soever he seem to bee unto men yet in God's eyes he is honourable Esay 43.4 2. That thou art but as an evill doer not an evill doer It is not miserable To be as an evill doer but it is miserable To be an evill doer 2. Cor. 6.8 9. 3. This is not to resist unto bloud Heb. 12.3 This is a farre lesse crosse than hath been laid upon many of the best servants of God they have lost their lives in the defence of pure Religion 4. That howsoever it go with thee in this life yet in the Day of Jesus Christ thy innocencie shall bee cleared and thy faith and sincerity shall bee found unto praise and honour and glorie thou shalt have aboundant praise in that Day 1. Pet. 1.7 Thus of the use that concernes either wicked men or godly men There is yet a use that concerns all men and that is To take heed oâ— receiving evill reports against the godly for seeing it is so usuall for ill-minded men to devise and divulge evill reports of them all men should be wary and take heed of receiving the evill speeches that are bruited or spoken of any in the businesse of godlinesse The receiving of false reports is forbidden in Scripture as well as the devising or divulging of them Exod. 23.1 And it is made a signe of a wicked disposition To give heed to false lips and that man is himselfe a lyar that harkneth to a naughty tongue Pro. 17.4 And therefore God will plague in hell
Jesus standing at his right hand Act. 7.55 Thus we are said to appeare before the presence of his glory Iude 24. Sixthly in his Word and so the Word of God is the glory of God either in generall as it describes the excellence of Gods nature in his properties or attributes Psalm 26.8 Or in speciall the Gospel is called his glory as it sets out the goodnesse of God after a matchlesse manner relieving for lorne mankind Esa. 6.1 And thus that part of the Word of God that doth describe Gods mercy is called his glory Exod. 33.18 19.22 Ephes. 2.16 Thus also that way of shewing mercy by bringing in the infinite righteousnesse of his owne Sonne is called the glory of the Lord Esa. 40.5 Thus God glorifieth himselfe Secondly God is said to be glorified by us Man may make God glorious but that he cannot do by adding any glory to Gods nature and therefore we must search out to finde by the Scripture what waies man may glorifie God and so wee may bee said to glorifie God or to make God glorious three waies First by knowledge when wee conceive of God after a glorious manner thus we make him glorious in our owne hearts and this is a chiefe way of making God glorious and this is one way by which the Gentiles glorifie God and this God stands upon so as he accounts not himselfe to be knowne aright till we conceive of him at least as more excellent than all things Seeing we can adde no glory to Gods nature wee should strive to make him glorious in our owne mindes and hearts And we may by the way see what cause we have to be smitten with shame and horrour to thinke of it how we have dishonoured God by meane thoughts of him And hereby we may also see how farre man can bee said to have the true knowledge of God in him yea there is some comfort in it too to a Christian that humbleth himselfe to walke with his God for though at the best he come farre short of conceiving of God as he is yet God accounts himselfe to be made glorious by us when wee get so farre as to conceive of him above all creatures and that is when he comes into our hearts as a King of glory farre above all that glory can bee found in earthly Princes Psal. 14.7 9. And thus we make him glorious not when we barely judge him to be more excellent than all things but when our hearts are carried after the apprehension of him so as we love him above all and feare him above all c. And thus we make God glorious in our hearts by knowing him Secondly by acknowledgment when in words or workes wee do ascribe excellencie unto God and to glorifie him is to acknowledge his glory or as the phrase in Scripture is To give him glory and so there bee divers speciall waies by which we are said in Scripture to glorifie God as First when in words we magnifie God and speake of his praises and confesse that he is worthy to receive honour and glory and might and majestie so Rev. 4.11 Psal. 29. 86.9 Secondly when men confesse that all the glory they have above other men in gifts or dignitie was given them by God So David glorifies God 1 Chron. 29.11 12. And thus we make God the father of glory as he is called Eph. 1.17 Thirdly when men that are guilty of sinnes that cannot be proved against them yet feeling themselves to be pursued by God do confesse to Gods glory their own shame their secret offences Thus Achan gave glory to God Iosh. 7.19 And thus the penitent sinner glorifies God when he cares not to abase himselfe in the acknowledgement of his owne vilenesse that God may bee magnified in any of his attributes or ordinances by it Ier. 13.16 Mal. 2.2 Fourthly when the praise of God or the advancement of his Kingdome is made the end of all our actions This is to doe all to his glory 1 Cor. 10.31 Fifthly when we beleeve Gods promises and wait for the performance of them though we see no meanes likely for their accomplishment Thus Abraham gave glory to God Rom. 4. Sixthly when wee publikely acknowledge true religion or any speciall truth of God when it is generally opposed by the most men Thus the Centurion gave glory to God Luk. 23.47 Seventhly when men suffer in the quarrell of Gods truth and true Religion So 1 Pet. 4.16 Eighthly when on the Sabbath men devote themselves onely to Gods worke doing it with more joy and care than they should do their owne worke on the weeke dayes refusing to profane the Sabbath of the Lord by speaking their owne words or doing their owne wills Thus Esa. 58.13 Ninthly when men doe in particular give thankes to God for benefits or deliverances acknowledging Gods speciall hand therein Thus the Leper gave glory to God Luk. 17.18 so Psal. 113.4 Tenthly by loving praising admiring and esteeming of Jesus Christ above all men for when we glorifie the Sonne wee glorifie the Father Ioh. 1.14 and 11.4 Eleventhly when wee account of and honour godly men above all other sorts of men in the world and so these Gentiles doe glorifie God in that they praise the Christians above all men whom before they reviled This is one way by which the Gentiles glorified God Thus of the second way of glorifying God which is by acknowledging his glory The third way of glorifying God is by effect when men make others to glorifie God conceiving more gloriously of him or in praising God and his wayes Thus the professed subjection of Christians to the Gospel makes other men glorifie God 2 Cor. 9.13 So the fruits of righteousnesse are to the glory of God Phil. 1.10 So here the good workes of Christians do make new Converts glorifie God so every Christian that is Gods planting is a tree of righteousnesse that God may be glorified Esa. 61.3 So are all Christians to the praise of the glory of Gods grace as they are either qualified or priviledged by Jesus Christ Ephes. 1.7 Use. The uses of all should be especially for instruction and humiliation it should humble us if we marke the former doctrine in that it discovereth many deficiences in us for besides that it sheweth that the whole world of unregenerate men lieth in wickednesse and that as they have all sinned so they are all deprived of the glory of God and altogether delinquent in each part of making God glorious I say that besides the discovery of the generall and extreame corruption of wicked men it doth touch to the quicke upon divers persons even the godly themselves To give instance In the first way of making God glorious How meanly and dully doe wee for the most part conceive of God! How farre short are our hearts of those descriptions of God made in his Word What strange thoughts come into our mindes at some times Oh how have we dishonoured the most
that the conscience is bound to obey Magistrates by the vertue of God's Commandement that requires this obedience of men not simply in respect of the lawes of men Secondly that we are bound to obey every ordinance of man that is all sorts of lawes made by men This needs explication for it is evident by divers examples in Scripture of godly men that have refused to obey in some cases and the Apostles have left a rule Acts 5. that in some cases it is better to obey God than man And therefore I would consider of it distinctly in what things they have no authority to command and in what things they have authority For the first In some cases Magistrates have not authority and if they doe command we are not bound to obey For every Magistrate stands bound himselfe to looke to it that he transgresse not in these cases He is bound to the law of nature as hee is a man and to the law of God as hee is a Christian and to the fundamentall lawes of the Kingdome as hee is a Prince or Magistrate so that hee must make no lawes or ordinances against any of these Lawes especially he may command nothing forbidden in God's Word nor forbid any thing that is commanded in God's Word some instances will be given afterwards For the second In what things they may make lawes there is no question in these cases I now maintaine as if they make lawes in meere civill things for the good of the Common-wealth there is no doubt but wee must obey the expresse words of the Text require our submission and so iâ— they make lawes to enjoyne their subjection to doe such things as are commanded by God in Scripture or to forbid the doing of such things as are expresly condemned in God's Word There are other cases that have been by men of diseased minds doubted of but yet submâ—ssion is by the Word of God required in them as well as in other cases For instance Men ought to submit themselves in these cases following as first in civill things if mens lawes be in some sort injurious as in matter of mens goods A Prince makes lawes to lay too heavie taxations upon the subject yet the subject must submit and therefore the ten Tribes did sinfully to refuse Rehoboam and rebell against him for that reason If any object that Naboth did not yeeld to Ahab when hee desired his Vineyard I answer first that some difference must be put between the occasions of Princes I meane their desires and their lawes the inordinate desires of Princes are not alwayes necessarie to be fulfilled Secondly Naboth was tied by the Law of God to keepe his inheritance for God had tied every man to keepe his ancient inheritance and to marrie within his Tribe that so it might bee cleerely manifest of what stocke the Messias should come Lev. 25.23 Num. 36.7 9. But this was an ordinance peculiar to the Jewish government Secondly in Church-matters the Magistrate may command and the Subject must obey Now because many questions are moved about the Magistrates authority in Church-affaires and about Church-men therefore I will here proceed distinctly and shew first what they cannot doe about Religion and then what they may doe These things they cannot doe that is they have no power or authority to meddle in them as First the civill Magistrate hath no power nor authority to execute the office of the Church-Minister he may not preach in the Church or administer the Sacraments or execute the censures of the Church Heb. 5.5 1 Cor. 7.10 The presumption of Ieroboam and Uzziah herein was punished 1 Kings 13. 2 Chron. 26. Secondly hee hath no power to make lawes that shall binde men to beleeve his devices as matters of faith and doctrine for these things depend upon the will of God not of Princes Thirdly hee hath not power to bring in any idolatrous service into the Church as a part of Gods worship Esay 29.13 Mat. 15.19 And therefore Ieroboam was condemned for the Calves and Ahab for Baal and Ahaz for the Altar of Damascus and all the Kings for the high places Fourthly hee hath no power to set up a Ministery in the Church that for the substance of the calling was not instituted by Christ Ephes. 4.11 12. Heb. 5.5 All Ministers of the Gospell have their mission from Christ. Thus of what they cannot doe what they can and ought to doe followes For it is certaine that in many things the Magistrates authority may and ought to bee extended in spirituall things for the good of the subject and therefore in respect of Religion they are said to be nursing fathers and nursing mothers The Apostle saith Rom. 13.5 of the Magistrate He is the Minister of God for thy good Now the good of the Subject is not onely a civill good done civilly but done spiritually a spirituall good which is the greatest good of the Subject and therefore to bee most sought for by the Prince And as in respect of their civill good he must provide that justice may flourish in the Common-wealth so in respect of their spirituall good hee must provide that Religion may flourish in the Church and to this end First he may and ought by his lawes to enjoyne the profession of the true Religion and the confession of faith according to the Word of God Secondly he may and ought to provide to the uttermost of his power that the Churches may be furnished with able Ministers and that they likewise may have power to call and ordaine other Ministers and dispose or depose as may be best for the good of the Church Thirdly he may and ought to provide by his lawes and order that the Word of God may be sincerely and purely taught and the Sacraments rightly administred and the censures of the Church executed according to the Word Fourthly he may and ought by his lawes to forbid and accordingly to punish blasphemies heresies idolatrie sacriledge and the like Now that the godly Princes have had power in these and the like cases about Religion is plaine Moses by the appointment of God gave order to Aaron and the people in the businesse of Religion Iosua appoints circumcision Iosh. 5. proclaimes the law of God Iosh. 8. renewes the covenant with God Iosh. 24. David disposeth of the officers about the Tabernacle 1 Chro. 23. and brings home the Arke 2 King 6. Salomon dedicated the Temple Asa the King made such a law as this that whosoever would not seeke the God of Israel should die Ezechias brake downe the brazen Serpent 2 Kings 18. commanded the Priests to cleanse the Temple 2 Chron. 29. and to celebrate the Pasâ—over and commanded the Levites to help the Priests because the Priests were not then cleane 2 Chron. â—0 Iosias destroyed the Idols sent his Princes to see to the restoring of the House of God appointed the Priests to their Ministeries in the Temple c. 2 Chron.
sinne God onely wils to permit Acts 14.16 but it is not God's willing of evill is here meant As the will of God concernes us in matter of good it may be considered either evangelically or legally Evangelically his will gives order what shall be done with us and so he wils the salvation of his Elect Ephes. 1.11 Ioh. 6.40 Legally his will gives order what shall be done by us and so hee wils our sanctification in all the rules of it and in every part Col. 1.10 By the will of God in this place then he meanes the Word of God as it containes the revelation of what God would have done by his servants in the cases specified in this Text. Many things may be observed out of these words Doct. 1. First we may take notice of the two onely Springs of all things to be knowne in Religion in these words viz. God and his will God and the word of God God is principium essendi the Author of their being and the will or word of God is principium cognoscendi the fountaine of the knowledge of them Doct. 2. God doth will all that which is to be done by his servants in any part of their obedience or in any case of their lives as here the course they are to take either toward the Magistrate or toward their enemies God wils it that is he doth in himselfe approve or determine or appoint and by his Word he doth warrant and require it And the same is true of all the well-doings of godly men God wils them which I observe for these uses Uses First it may be a great comfort to a Christian when hee knowes hee hath done what God would have him to doe for then hee may bee sure God will not forget his labour and worke of love and obedience Heb. 6.8 The Hebrew that signifieth will signifies pleasure and delight and when it is given to God it notes that what he wils he takes pleasure in as in Esay 62.4 Hophzibah My will is in her or My delight is in him God takes great delight when we doe his will Every carefull Christian is his Hophzibah And besides if God doe will we should doe so God will defend and protect us in our wayes that may support us against all the crosses or oppositions that may be like to befall us And that made the Apostles place in every Epistle that They were Apostles by the will of God And so such godly Christians as obey the humane ordinances of men in these times of quarrell and contention must comfort themselves with this that Thus was the will of God that they should so obey and that must support them against the contrary wils of men otherwise minded how well soever reputed of and make them bring their owne hearts into obedience to that which God would have them to doe c. Doct. 3. The word of God is the willing of God and so called here and God's word may be said to be his will in two respects either because of the forme or in respect of the matter In respect of the forme it may bee called his will because it is digested in forme of a Testament and Christ the Wisdome of God hath set it in such forme as if it were his last Will and Testament as in some respects it is Or else chiefly because what God doth expresse or require in the Scriptures is agreeable to the very nature and will of God he doth in himselfe will it as well as in his Word promise or require it Which shewes a great difference betweene the lawes of Princes and the Lawes of God For many times the lawes of Princes agree not with the natures and hearts of Princes whereas God's word is alwayes agreeable to God's will and withall this should the more quicken to obedience because by conforming our selves to God's word wee conforme our selves to God's nature And further it may comfort us in the hope of strength to be enabled to doe God's will and what he requires because he wils what we should doe For God's will causeth an impression upon the creature it gives assistance it will see it done he will worke our works for us God's word is a Word of power it works what it wils which mens lawes cannot doe When we know God wils such a thing in his Word to be done wee should conceive that hee doth not onely shew us by that place what is to be done but also what assistance we shall have to doe it Doct. 4. The will of God is the rule of our actions what he wils wee must doe and so it is urged here by the Apostle and therefore it should teach us to labour to understand what his will is since all is lost that is not conformed to this rule Ephes. 5.10 We must get us to the Law and to the Testimonies For whatsoever is not directed from thence hath no light in it Esay 8.20 Secondly we must goe to God and pray him to teach us to doe his will since he hath enrolled it in his Word Psal. 143.10 Thirdly if this doctrine were throughly digested unruly froward and wilfull Christians would make more conscience of their passionate and incorrigible courses Let them looke to it in time they must give account to him that so hath prescribed rules by his will that hee will not admit of courses carried onely by their wils Fourthly inferiours must looke to the warrant of their actions it is not the will of man but the will of God can justifie them to doe well 1 Pet. 4.2 Lastly if his will rule us then wee must take heed of that fault of making the lawes of our wils the causes of his will as they doe that thinke God must will to doe nothing with wicked men unlesse his will bee confined to certaine rules which they conceive in their wils Doct. 5. That the bare signification of Gods will should bee argument enough to perswade a godly Chistian to doe any thing though it bee to deny himselfe or to goe a course which is crosse to his owne desires The knowledge of God's will alone doth compell a godly minde to obey It is not the Majesty or the rewards of God but God's will which alone sufficeth to guide him which may try the obedience of man by the motives For onely the sound Christian will obey simply for the commandement sake and must teach us to sticke to it the bare will of God must rule us though there were never so many men contrary-minded Use. The use is for triall of hypocrites the true Christian layes downe all his owne courses as soone as ever he heares the sound of Gods will Doct. 6. The practice of a Christian must be conformed just according to the patterne so is the will of God it must be just so as the will of God is so from the manner as well as from the matter Which should teach us three things First to walke circumspectly seeing we must
looke so precisely to the manner as well as to the matter of Gods will Ephes. 5.15 Secondly we must therefore increase in the knowledge of his will Col. 1.10 for the more things are to be done or the more exactly God wills us to doe the more care wee must have to increase our knowledge and study his will since all must be just so as he wils to have it Thirdly wee should bee stirred up to pray for our selves and one for another seeing it is such a hard thing to live a Christian life and to please God Marke with what force of words the Apostle prayed about this point Heb. 13.20 21. Now the God of peace that brought againe from the dead our Lord Iesus that great shepherd of the sheepe through the bloud of the everlasting Covenant Make you perfect in every good worke to doe his will working in you that which is well-pleasing in his sight through Iesus Christ to whom bee glory for ever and ever Amen Quest. But can a Christian be so exact as to answer the patterne to doe just so as God wils him Ans. 1. He may for the substance of the obedience though not for all the degrees or circumstances 2. He may doe it in desire he must set his patterne before him as that he desires to follow and strives as well as he can and is vexed because hee cannot doe it and with God if we have alwayes done as much as well as we did desire to doe he accepts the desire for the deed but it is certaine of the most of us in the most things that wee have neither done the things right nor brought the desiring to doe them and therefore it is just with God if wee lose what we have wrought Doct. 7. That in some cases God would have us take notice of his will in more especiall manner he hath certaine speciall wils there are some things that he doth as it were more stand upon than other things and these speciall wils of God we must heedfully take notice of as for instance 1 Thess. 4. aâ—out avoyding fornication this is the will of God hee meaneth his speciall chiefe will so about thanksgiving 1 Thess. 5.18 where the Apostle urgeth the will of God as a thing that God would above many other things have done Above all things give thanks for this is the will of God c. So our Saviour Christ notes in his owne occasions an especiall will of God Ioh. 6. 39 41. So here God doth in a speciall manner will us to obey Magistrates and to silence wicked men by well-doing Use. The use should be to teach us to marke what things God doth specially require of us and to apply our selves to his will that the Lord may take pleasure in us say of each of us as he did of Cyrus He is the man of my will which is here explained Hee is the man that executeth my counsell Esay 46.11 It was Davids singular glory that he would doe all Gods will whatsoever speciall service God had to doe David was ready to execute it Acts 13. For herein lyeth the triall of a sound Christian he doth the will of his heavenly Father and â—ests not in talking of Religion onely and professing it Mat. 7.21 Rom. 2.11 1 Ioh. 2.17 And in particular in this text we see there be two things that God would faine have us doe to silence wicked men and stop their mouthes First he would have us so to behave our selves that we keepe out of their danger in respect of the lawes of Magistrates Secondly and then to live such a discreet and profitable life that they may see that we differ from all other sorts of men in the goodnesse of our conversation If we would doe what might be specially pleasing to God wee must bee carefull of these two things Doct. 8. Lastly we may here note that the will of God may bee knowne effectually though it be not knowne distinctly The Apostle is sure this is the will of God and yet there is no booke chapter nor verse quoted nor can any particular place be alledged that these precise words doe expresse God's will but in as much as the meaning is to be found in the scope of many places of Scripture therefore it may be well so called The will of God Thus of the authority of this rule The matter of it followes which is well-doing With well-doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is not the same with that in the former verse for here it is a participle of the present time and notes the continuall custome of well-doing and gives us to understand that if ever wee would effectually silence wicked men wee must bee continually exercised in well-doing Our good works though of great excellency yet worke but a sudden blaze the effect of them will be quickly ended or soone put out and then will wicked men returne to their old course of reproaching if they be not daily confuted by the still fresh and new fruits of a Christian wee must bee full of new and good fruits Iam. 3.17 and never weary of well-doing The sense of the word then is this as if it were rendred thus This is the will of God that they are daily exercised in doing good should put to silence foolish men for the originall word doth note the person as well as the good done which affords another doctrine Doct. 2. God would have good men that are full of good fruits to enter into the lists against wicked men to vanquish and silence them which implyes that God would not have formall Christians or hypocrites to meddle with the quarrell of Religion for they will spoile all in the end when their hollownesse and hypocrisie is discovered they will make foolish men raise and blaspheme worse than before Such are fit to plead for and defend Religion as be manfull and full of good works And therefore the weaks Christians should not be over-busie and fiery in meddling with wicked men or putting themselves forward to defend sincerity till their works could plead for them before we set on to be great talkers for Religion we should provide good store of good works by which wee might demonstrate the truth and power of godlinesse in us Of well-doing in it selfe I have intreated before onely before I passe from it me thinkes it is lamentable that our hearts can bee no more fired to the care of it Oh that we were once brought but to consent from the heart with confirmed purpose to set up a course by our lives to win glory to our Religion We see how faine God would have us doe so and it would plague wicked men that would faine raile at us nothing would more confute them And besides other Scriptures shew no life aboundeth more with stedfastnesse and contentment than a life fruitfully spent especially how can wee be still thus carelesse if wee remember the great recompence of reward in another world Oh
servants in heaven but in Gods Kingdome they are as free as their Masters and therefore should not thinke much of a little hardnesse or harshnesse in this life Thus of the originall of servants Secondly we may hence note that servants are bound by God himselfe in his Word unto their subjection The Word of God doth belong to the calling of Servants as well as to any other calling God hath included them within the doctrine of Scripture as well as any other men partly to shew that they have right to the Scripture as well as others and partly to shew that the power of binding servants is from God And God hath taken it upon him by his Word to teach Servants as well as other men and that for two reasons The one is because Servants belong to the Kingdome of Christ and his Church as well as other Christians and therefore must be taught as well as they Secondly the other is because usually Masters are negligent in teaching them and therefore God provides that by his Word they shall bee taught Men have some care in teaching their children but little of their servants and therefore God to shew that he is no respecter of persons gives order to his Ministers to see them instructed The Use may be divers Uses First Masters must learne from hence their dutie For when they see that God takes care to teach their servants they should not be so proud or carelesse as to neglect their instruction Yea it shewes also that if they would have them taught or reproved or incouraged they must doe it with Gods Word and with their owne yea it also shewes the folly and wickednesse of divers Masters that cannot abide their servants should heare Sermons or much reade the Scriptures when they doe not only wickedly in restraining their servants from the meanes of their Salvation or comfort but do foolishly also hinder them of that meanes which should especially make them good servants Secondly Servants may hereby be instructed or informed and taught Informed that though neither Master nor Minister will teach them yet they are not excused because they are bound to learn from Gods Word their duties And taught from hence they must be to do their duties to their Masters not for fear or reward but for conscience sake because God hath bound them to his subjection Thirdly Ministers should learne and from hence be awakened to take notice of their charge both to catechize in speciall and to teach servants in generall as well as others their hearers If it be a part of the Commission of great Apostles to instruct servants as well as other Christians then what accounts can they give to God if it be found that they have had no care of instructing the servants of their parishes and charges Doct. 3. Thirdly the indefinite propounding of the word Servants shewes that all sorts of servants are equally bound to subjection hired servants are as strictly bound as bond-servants The servants of Princes are not free from the duty of servants more than other servants and â—o likewise poore mens servants must be subject and obedient to their Masters with as much reverence and fear as servants to great men Old servants are tied to as much duty as such as come new to serve Religious servants are bound to as much subjection and obedience as Pagans or rather their bond is the stronger because Religion should rather make them better servants And so there is no difference of sexes men servants are bound as well as women servants neither doth birth office gifts or meanes priviledge any servant from the strictnesse of the bond of subjection Be subject The duty then required of servants is subjection servants must be subject It is not enough to weare their masters Cloth and to hire themselves to their masters they must make conscience of it to performe constant and humble subjection to their masters And so they must be subject to their masters three wayes First to their commandements and so they must obey them and yeeld themselves to them to be ruled and directed by them in all things Eph. 6.5 Colos. 3.22 Secondly to their rebukes and corrections For if children need rebukes and corrections then doe servants also Pro. 13.1 and 15.5 Servants will not alwayes be corrected by words and therefore need blowes Pro. 29.19 Gen. 16.6 yea they must patiently suffer correction though it be inflicted unjustly as appeares in the verses following this Text. Thirdly to their restraints Servants must be subject to the appointment of their masters even in the things wherein they restraine them as for instance in their diet It is a sinfull humour in them not to be content with such diet as their masters appoint them though it be worse than the diet of their masters or the diet of the children of the family So likewise in their company they must avoid all company that may be any way offensive to their masters and so likewise in their apparell in such cases where servants are to be apparelled by their masters as also in respect of their going out of the house in the day time when they have not leave but much more abominable it is to be out of their masters houses in the night without their leave And as their subjection must be performed in all these cases so the indefinite manner of propounding it shewes both that they must be subject in all things and in all the wayes of shewing subjection for the manner of it they must be subject in all things so as to beare with their masters for it is a sinfull rebellion to crosse or disobey or leave undone any thing that is required of them to doe And besides it showes that they must be subject in their very hearts and in their words and in their countenance and gesture as well as in the work to be done by them Use. The use may concerne both servants and the parents of such servants and the masters that rule them Servants should hence from their hearts learne to yeeld themselves over to their masters with all good conscience to performe the subjection required yea such servants as heare this doctrine may try their hearts whether they be indeed good servants or no for a good servant that makes conscience of his duty when he heares the doctrine doth from his heart consent to it and will strive to fashion himselfe according to it Now the servants that desire to be such as is required may attaine to it if they observe these rules First they must carefully study the doctrine of servants duties Servants oftentimes faile through meere ignorance because they doe not lay before their mindes what God requires of them Secondly they must often judge themselves for their faults wherein they have displeased their masters or neglected their duties therefore many servants mend not because either they will not see their faults or doe not humble themselves in secret for them Thirdly they
glory is it if sinning and buffeted yee take it patiently The word rendred Sinning signifies properly to erre from the way or misse the marke and so it shewes us the nature of sinne which swarveth from the direction of Gods Word that agreeth not to the way there appointed Where God hath appointed a way not to walk in it or to goe besides it is sinne and in what things God hath not in his Word appointed a way there men have liberty and they are to be reckoned indifferent and there are a world of such things Doct. 4. We may further note from the word sinning that where servants displease disobey and vexe their masters and will not do as they are bidden they sinne The holy Ghost useth the same word to censure the fault of a servant towards his master which is used to censure the fault of any man towards God Doct. 5. Servants that will not be corrected by words may bee corrected by blowes they may be buffeted Prov. 29.17 19. Doct. 6. Men many times inflict shamefull and sudden punishments for trespasses against them as here they buffet their servants And therefore how just is it if God for sinnes against him powre out exquisite shame and confusion upon wicked men that are impenitent Doct. 7. To suffer for our faults and not take it patiently is a detestable and hatefull vice in the judgement of all sorts of men Doct. 8. It is no true glory to be patient when a man suffers for his faults not but that patience is a duty and praise-worthy in all sufferings but it is no glory comparatively with theirs that suffer and are not faulty and besides it is no glory at all so long as the fault is not repented of while it remaines a fault and so it doth whilst men doe not judge themselves for it and reforme it it is no true praise to endure punishments For patience ariseth either out of a naturall defect of sense or judgement or else it is forced by feare of men or is directed to vaine ends as the applauses of men or the extenuating or hiding of their faults or the like Thus of the first part of the verse out of the latter part divers things may be also observed c. Doct. 1. Such is this evill world that a man may suffer evill for doing well Doct. 2. We must not be weary of well doing though we suffer for it Doct. 3. To suffer for wel-doing may befall any sort of men as here it is supposed to be the case of servants Doct. 4. It is by accident and not from the nature of wel-doing or any necessity that is absolute that men suffer for wel-doing it doth not necessarily follow that men must suffer alwayes or all sorts of men for goodnesse It may befall them it doth not follow that it must befall them and therefore the Apostle saith If you suffer Doct. 5. To suffer for wel-doing patiently is wonderfull glorious and acceptable before God Doct. 6. Many things may be gracious with men that are no whit regarded with God Doct. 7. To suffer for wel-doing when it is not patiently taken is not thank-worthy with God though the cause men suffer for be good yet they lose their praise when they use ill meanes to be delivered or carry themselves impatiently Doct. 8. To know that God favours us or accepts of what we doe will make a man endure strange things as here servants that were used many times little better than beasts yet endure it because it is at all times acceptable to God Doct. 9. Lastly it would here be noted that to suffer for any kind of wel-doing is acceptable before God though a man doe not suffer for Religion but for the duties of his particular calling as the case was here yet every such suffering is gracious before God Ver. 21. For hereunto yee are called for Christ also suffered for us leaving us an example that yee also should follow his steps THus of the first reason taken from Gods acceptation the same reason followes in the beginning of this Verse and that is taken from their calling and for these words For thereunto were ye called the sense is that unto patient suffering for well-doing they were tied by their calling if need did require Now God calls men to suffering divers wayes First by his decree for he hath here destinated men to be made like to his Sonne in suffering unjustly they were ordained to afflictions Rom. 8.29 1 Thes. 3.3 Secondly 〈◊〉 his Word or Law we are called to it because the Word of God doth require that we should take up our crosse and suffer for the truth as many Scriptures shew Thirdly by the worke of Gods grace when he make us againe new men in Jesus Christ for by the same calling that he calls us to be Saints he calls us to suffer for sanctity and this seemes to be intended specially here Fourthly God calls us to suffer by his speciall gift for as he hath given us to beleeve so hath he given us to suffer for his sake Now God by every gift doth really call us to the execution and use of it when there is occasion Fiftly Servants and other Inferiours are called to suffer correction though it should be unjust even by their particular Calling Sixtly the coherence shewes that the example of Christ suffering unjustly is a pattern that calls us also to suffer and so to walke in his steps This last and the third way of Calling are especially meant in this place and so from thence divers things may be briefly noted by way of doctrine For of our effectuall Calling I have at large intreated both in the former chapter and the tenth verse of this chapter First all Gods people or servants become his by Calling it is the way by which God hires servants and makes a people to himselfe for by nature even the Elect are not a people but live in darknesse dead in sinne sensuall and carnall as other men and re-creation is such a linke in the chaine of salvation as cannot be wanting Rom. 8.30 And therefore men should labour to make their Calling sure as ever they would have comfort that they are Gods servants or people Secondly God workes great things many times without any great toile or power of instruments as here To convert a man is but to call him To make him live is but to bid him live Thus God can call up generations of men out of the heape of dead and forlorne mankinde Thus the dead shall be raised at the last Day by the voyce of the Sonne of God which should teach us to live by faith in all estates and rest upon Gods power by which we are kept to salvation Thirdly Gods Calling accepts not the persons of men it puts no difference all are called alike as to honour so to labour and danger The Apostle puts-in all Christians by this Calling to suffer if need require as well as servants
So with God there is neither circumcision nor uncircumcision Jew nor Gentile bond nor free but all are one in Christ Col. â— 11 Which should be a marvellous comfort to Christians that are meaner than others in the world to think on it that God requireth as hard worke of the richest as he doth of them and makes as great account of a poore Christian as of the mightiest Monarch And it should teach Christians humility and not to strive so much for precedency but rather if men will excell others it should be in service and sufferings Fourthly all men are not called he saith here Yee are called as importing that it was a speciall honour done to them Many have not the meanes of Calling and many refuse their Calling when they have the meanes Which shewes the wofull estates of worlds of men unto whom the voice of God by his Word in the Spirit comes not Fiftly the Calling of God doth propound conditions upon which his election in time doth depend for many are called but few chosen upon their Calling and the reason is because they yeelded not to the conditions of their Calling God calls men to a new Covenant and requires first the beleefe of all things promised on his part secondly sanctity and holinesse of life thus they are said to be Saints by Calling 1 Cor. 1.1 thirdly to suffer for well-doing if there be occasion so here Now upon the Conscience and consent of the heart unto these conditions doth God make his choice or acknowledge men and therefore hereby mens hearts must bee tried or men must try their hearts and estates whether they be effectually called or no. Sixtly men are bound to take notice of and to learne and obey the will of God revealed in his Word though it be hard to finde out as here the Apostle faith They were called to suffer which is a thing that is not easie to prove by expresse Scripture but must be found out as it lies enwrapped in consequences in divers places of Scripture For if the lawes of men binde and oblige us to punishment though we know them not because we ought to take notice of them much more must we study the Lawes of God though they be many in number and hard to finde out without much labour and many helps Seventhly our generall Calling doth binde us to a carefull observation of our particular Calling as here their Calling in Religion to be Gods servants did binde them to looke to their duty as mens servants yea and to be subject to their corrections though unjust And therefore those Christians are farre out of the way that neglect their particular Calling and the charge God hath delivered them upon sentence of Religion and their generall Calling Eightly the maine doctrine in them or in the scope of them is that God calls his servants all of them to suffer for the truth Hee shewes them heaven and the salvation of their soules and bestowes rich treasure upon their hearts but withall tells them he lookes they should arme themselves with a resolution to suffer what may befall them for well-doing Our Saviour Christ told his Disciples plainely that they must thinke of taking up the Crosse daily before they come to wearing of the Crowne And therefore they do foolishly that undertake the profession of Religion before they have set downe to know what it will cost them Thus of the second reason The third reason is taken from the example of Christ who suffered greater wrongs than can be befall servants or any other sort of men and this doctrine of Christs suffering he handles at large from verse 21. to the end of the chapter Which doctrine of Christs suffering is fitted partly to the case of servants and partly to the use of all Christians Concerning the Passion five things are in all these verses noted First who suffered Christ suffered ver 21. Secondly the end of his suffering viz. to leave us an example c. verse 21. Thirdly the manner how he suffered set out 1. Negatively and so he suffered first without sin verse 22. secondly without reviling ver 23. 2. Affirmatively and so hee commits himselfe to him that judgeth righteously Fourthly the matter what he suffered viz. our sins in his owne body on the tree ver 24. Fiftly the effect of his sufferings 1. In respect of us and so his sufferings serve To kill our sins Verse 24. To make us alive to righteousnesse Verse 24. To heale our natures Verse 24. 2. In respect of himselfe and so they procured his exaltation to be Shepheard and Bishop of our soules ver 25. Thus of the order Even Christ suffered The first thing to be considered in the Apostles description of the Passion of the person who suffered is that it is named here with speciall Emphasis Even Christ or Christ also Christ is the sir-name of our Saviour as Jesus was his proper name Jesus is a name onely given him in the New Testament but Christ was his name in both Testaments and signifies Anointed being a Greek word as Messiah doth in the Hebrew And so it is a name importing his office of Mediator as being thereby proclaimed to bee the substance of the ceremoniall types even the supreme Doctor or Prophet Priest and King of the Church for these three sorts of men were anoynted in the Old Testament and were types of Christs anointing It is true that we doe not reade that our Saviour was himselfe anointed with oyle because his anointing consisted in the substance of that shadow For the shadow signifieth two things first ordination to the office secondly the pouring out of gifts by the holy Ghost for the exornation of the office Now whereas Christ is Mediatour in both natures his anointing must be distinguished according to his natures The whole person was anointed but yet differently in respect of his natures for gifts could not be poured out upon his divine nature yet as the Sonne of God the second person in Trinity he was anointed in respect of ordination to the office of Mediatour and as the Sonne of man he was anointed in respect of the pouring out of the gifts of the holy Ghost upon that nature in measure as the Psalmist saith above his fellowes Psal. 45. The first doctrine about the Passion is here briefly contained in these three words of the Apostle Even Christ suffered which is a doctrine full of excellent Uses for thence First we may see how vile the errour was of those Hereticks they called Patri-passianus who taught that God the Father suffered whereas in this and other Scriptures we are taught that it was onely Christ the second Person in Trinity that suffered The ground of their errour was that there was but one Person in the Deity which in heaven was called the Father in earth the Sonne in the powers of the creatures the holy Ghost and thence they affirme the same things of the Father they did of the Sonne that he was
that he was never guilty of any offence against God or man Thus of the sense of the words Divers Doctrines may be gathered out of these words but because one is principall I will but touch the rest Doct. 1. Mens sinnes are of mens making man made sinne God made none Doct. 2. It is a hatefull thing to be a maker of sinne As it was most glorious for God to make a world of creatures so it is most ignominious for man to make a world of sinnes Doct. 3. Christ made no sinne This is the chiefe Doctrine and plaine in the Text He was not only free from the first and worst kinds of making of sinne mentioned before but he was free from all sinne in all estates of his life he knew no sinne he did none iniquity he was that just One by an excellency Quest. But how came it to passe that the man Jesus had no sinne seeing all other men bring sinne with them into the world and daily sinne Answ. He was sanctified from the wombe being conceived by the holy Ghost which no other are so as both originall sinne was stopped from flowing in upon him in his conception and besides hee was qualified with perfect holinesse from the wombe and therefore is called that holy thing borne of the Virgin Luke 1.35 And it was necessary his humane nature should bee so holy and that hee should doe no sin because his humane nature was to be a tabernacle for the Deity to dwel in Col. 2.9 and besides from his very humane nature as well as from his Deity must flow unto us life and all good things and therefore he must needs be undefiled The man-hood of Christ is as the conduit and the God-head as the spring of grace unto us Besides his sufferings could not be availeable if he were not innocent himselfe The Uses follow and so Uses First we see the difference between the two Adams the first made sinne and infected all the world with it the other made no sinne but redeemed all the world from it The first Adam as he had power not to sinne so he had power to sinne but the second Adam had not only a power not to sinne but also no power to sinne not only as they say in Schooles Posse non peccare but also Non posse peccare Secondly we may hence see in what a wofull damnity against goodnesse the world stands when this most innocent Man that never did any sinne that never offended God or man in all his life when he I say comes into the world how is he despised and rejected of men Who looked after him unlesse it were for his miracles few honoured him for his holinesse How is the world set on wickednesse that it should account him without forme or handsomenesse that shone before God and Angels in such a spotlesse innocency Oh what wit had the rulers of this world that condemned him as a malefactor that had no spot in him from the crowne of the head to the soale of the foot that never did man wrong or sinned against God Isa. 49.7 and 53.2 3 4. Thirdly we may hence see cause to wonder at the love of Christ to us Oh how is it 〈…〉 of such a world of sinnes that yet himselfe never knew sinne What heart of man can sufficiently admire his love unto us that can abase himselfe to be made sinne for us that never did sinne himselfe Fourthly is it not hence also most manifest that impenitent sinners shall not be spared or pitied of God Did not God spare his owne Son that never offended in all his life and shall he spare them that never left offending of him Oh what madnesse hath besotted men so as with stubborne wilfulnesse still to trust upon an unknowne mercy in God yea such a mercy as God could never conceive in the case of his Sonne that was not to him as they are in any respect Were these men but throughly beaten from this sinfull plea of mercy in God they would repent of their sins in time and seeke true mercy from God which never is with-held from penitent sinners Lastly Did our Saviour Christ suffer so patiently such extreme things that never deserved any evill in himselfe What a shame is it for us to be so unquiet and dejected or so froward or so unsettled when any crosses or afflictions fall upon us who yet have deserved at Gods hands to suffer a thousand times more and worse things than those that doe befall us In his mouth was found no guile We reade in the Scripture of guile in the spirit when we have false hearts and guile in the hands by false weights and ballances and guile in the mouth in deceitfull words Guile in words is committed many wayes First by lying when men speake what they thinke not Secondly by flattering when men praise others after a corrupt maner or for corrupt ends Thirdly by backbiting when men censure others behind their backs of malice or whisper evill against others Psal. 41.7 Fourthly by wresting the words of others to their hurt Psal. 56.11 and 52.1 2. Fiftly by with-holding the just praises of others or Apologie Sixtly by fearefulnesse in evill times when men will not stand for the truth or speake against their Consciences Seventhly by disgracefull jests Ephes. 5.4 Eighthly by telling the truth of malice 1 Sam. 22.9 10. Ninthly by boasting of a false gift Pro. 27.1 Tenthly by hypocrisie and dissimulation and that divers wayes as 1. When men speake faire to mens faces but reproach them behinde their backs or flatter them meerely to catch them and intangle them in their talke as the Pharisees often tempted Christ. 2. That reproveth sinne in others and yet commits it himselfe Rom. 2.19 3. That colours sin under pretence of Religion Marke 12.40 4. That professeth Religion in words and yet denieth it in his heart 5. That hideth his sin by deniall or excuses to avoyd shame and punishment 6. That gives good words to men in affliction but relieves them not 1 Iohn 3.17 18. None of these nor any other wayes of guile were found in Christ though they called him a deceiver and sought all occasions against him Thus of the sense the doctrines follow Doct. 1. Guile in words is a vice that wonderfully dishonours a man it was a fault would give great advantage to the enemies of the truth As it is a sinne which is in a speciall manner hatefull to God Psal. 5.7 so it is shamefull amongst men and therefore as any man would enjoy good dayes let him refraine his tongue from evill and his lips that they speake no guile Psal. 34.13 Doct. 2. When he saith that they found no guile in his mouth it imports that they sought it And so we learne that the godly are so hated of the wicked that they seeke occasion against them when they see not or heare not of any faults in them they search and inquire and lie in waite
he can heale all diseases and hath done it and therefore it is here set downe indefinitely to import that by his stripes we may be healed of any sicknesse no sin but Christ can cure us of it Psal. 103.3 Mat. 4. 23. Psal 30.33 Secondly because hee doth it freely hee takes nothing for his cure Hos. 14.4 Thirdly because he hath offered and doth dayly offer to cure us Ier. 3.22 Fourthly because he doth all his cures with wonderfull compassion and love as is noted in the Gospell when he healed their sicke bodies much more hath he compassion of a sicke soule Fiftly because he is alwayes about his Patients The Lord is neere to them that are afflicted in spirit Psal. 34. Sixtly because he heales all that aske him to cure them Psal. 30.2 But then withall we must observe such rules as are appointed us in Scripture for if we would have God by Christ to heale us First we must pray for our healing He will be sought unto for this We must be importunate like the woman of Canaan Secondly we must feele our sicknesse and acknowledge with sorrow of heart that we are very sick and need his help for the whole need not the Physician but they that are sicke Mat. 9.13 and he heales none but such as are broken in heart Thirdly we must bring faith to be healed This was required in such as Christ healed in their bodies and therefore much more in those that would be healed in their soules If we trust in the Lord we shall be healed as some reade it Pro. 28.25 There is no sin but by prayer and faith in Christ may be subdued Ier. 17.14 Fourthly we must take heed that we neglect not the time of healing there is a time to heale Eccles. 3.3 We must into the water as soone as the Angell comes downe to trouble it as the lame men did at the poole of Bethesda we must be very carefull to make use of the opportunities of Gods grace when he calls us to repentance and offers mercy and affords helpe and meanes Fiftly we must turne to God with all our hearts without dissembling desiring in all things to please God though we have still many infirmities yet our hearts must be converted to God that he may heale us If we become not new creatures the mending of particular faults is to little purpose Esay 6.10 as we see in Herod Sixtly we must make conscience of it to receive the medicines of the Word of God for now we are healed by meanes not by miracle Peace and healing are the fruit of his lips Esay 57.18 19. We must obey them that have the oversight of it and suffer their words of exhortation patienâ—ly Prov. 12.18 He sent his Word and healed them Psal. 107.20 There is no disease in the soule but remedies may be found in the Word Gods words are life to those that finde them and health to all their flesh that is good for all diseases Prov. 4.22 And to this end we must take heed of tampering with our owne medicines or contesting with our Physicians we must not be wise in our owne eyes no man is Physician good enough to heale himselfe Pro. 3.7 8. And we must take heed of superstitious medicines In vaine shall the daughter of Egypt use many medicines for she shall not be cured Ier. 46.11 Indulgences pilgrimages penances wâ—ipping of the body or the like are vaine medicines and being not appointed by Christ they wil never profit to heale the soule of sin And further such as would be soundly healed must take heed of secret flattering teachers that do all their cures with preaching mercy and cry Peace Peace and never teach men sound courses to be rid of their sins those are they that heale the hurt of the daughter of Gods people sleightly Ier. 8.11 Seventhly looke to the beginning of sin when we first feele lamenesse in the wayes of righteousnesse we must speedily seeke help lest we be turned cleane out of the way Sins of infirmitie nourished or neglected may prove grievous diseases at length Heb. 12.13 Eighthly men that have some good evidence that they are healed by Christ that their comfort may be established they shall doe to shew themselves to the Priest that he may trie and testifie that they are whole from their leprosie Levit. 14. Ninthly if Christ heale us we must be sure to remember to make him our praise we must acknowledge his great mercy in healing our natures Ier. 17. 14. He stands upon the credit of the cure Christians faile exceedingly that they are not more thankfull for deliverance from faults and temptations they doe lesse for the cure of their soules than they doe for the cure of their bodies we must blesse the Lord and call upon our soules to doe it as David did Psal. 103.1 3. and 14.13 and the rather should we with all thankfulnesse praise God for such cures First because no outward medicines can doe any good God cures onely by his Word Secondly because God only can cure us Ier. 33.6 Deut. 32.39 Thirdly because God accounts it the greatest honour we can doe him to offer him praise Psal. 50.14 Fourthly because God never doth those cures upon the soule of a man but he loves him wonderfully ever after and forgives him all his sins Hos. 14. Psal. 103.2 3 4. Ier. 33.68 Tenthly we must be patient and indure the medicines whether they be hard sayings or afflictions David prayes to God to wash him and to purge him with hysope and not spare Psal. 51. Eleventhly it is a great help to get our soules healed to shew mercy to the bodies of other men God will not heale our soules if we oppresse other mens bodies as we see in the case of oppressors in our times Esay 58.6 7 8. Thirdly since in Christ men may be healed it gives us occasion to bewaile the fearefull carelesnesse of the most men that will not seeke cure yea in places where the meanes is offered to cure them All sorts of people are like Babylon for this confusion she would not be cured Ier. 51. Men refuse cure and all comfort and advice yea when they are warned of their diseases they breake out into more wilfulnesse and offending as God said of Ephraim When I would have healed Ephraim then the iniquity of Ephraim was discovered Hos. 7.1 Doct. 4. The fourth Doctrine is that we are cured by Christs stripes His sufferings heale our sorrowes His wounds make us whole His sickenesse offers us health and his stripes heale us partly by satisfying for our sins and so removing the cause of our diseases both spirituall and corporall and partly by an unspeakeable vertue of his Passion which being applied to our soules makes our sins dye And this point may serve for Use many wayes Uses First for information and so it may shew us the wonder of Gods working that can doe great things by meanes in respect of us altogether unlikely We hold
other side The use may be for complaint of the generall and grievous neglect of these things in the most men and women Where may a man observe in any family almost that amiable carriage betweene man and wife that ought to be Quest. What are the causes of this generall disorder and unquietnesse betweene men and their wives Ans. 1. It may be God revengeth some sin in the manner of the marriage or going about it of which the parties have not soundly repented as precontracts or marriage for carnall ends without respect of Religion or Gods glory as for wealth or the like or some secret wickednesse betweene the parties before marriage 2. In the most it is the want of the true feare of God they are carnall and so their natures being not regenerate are full of all evill fruits Two carnall persons can no more agree together than two wilde beasts and what will not men and women allow themselves in when they doe not from their hearts feare Gods displeasure 3. In many it is ignorance of their mutuall duties men and women doe not studie with care and conscience the particular duties which in this estate God requires of them 4. In such as know their duties it is either unskilfulnesse to beare with infirmities or neglect of daily prayer to God to fashion their hearts to obey his will in those things as well as in other points of his service and worship 5. In some it is strange and strong lusts and inordinate desires which being not resisted and subdued the inward cause of all that absurd and perverse carriage shewes it selfe openly Quest. 2. But what should men and women doe that they might attaine to this orderly and amiable conversation Answ. 1. They should heartily in secret bewaile their former disorders and seeke pardon of God and then reconcile themselves one to another by confessing their faults and follies These things will never be mended till they be repented of 2. They should seriously attend to the doctrine of their duties and heare it with all conscience and desire to obey and take notice of Gods preceptorie commandement in requiring these things and by all meanes take heed of prejudice in hearing but make conscience to heare this part of the word of God as the word of God as well as any other Thinke not this doctrine too base or meane to be heard or studied nor imagine that it is but the severitie of the Teacher to tell of so many things to be done by men and women especially take heed of that profane jesting to put off the sound practice of this doctrine with jesting one at another Remember one thing by the way that it is a great testimonie of true uprightnesse of heart when men and women make conscience of it to be good at home as well as abroad Thus of the first generall doctrine Doct. 2. Secondly we may hence in generall note That the Word of God and the instructions of the ministry of the Word belong to women as well as men and therefore the Apostles call to the women to heare the Word of the Lord. This point is to be noted the rather because many give out that the knowledge of religion and hearing of Sermons and studying the Scriptures is not fit for women God doth not require it of them Now that this dotage may be the more evidently confuted consider that which is here intimated There are a multitude of arguments may be brought as First the image of God by creation was stamped upon the female as well as the male Gen. 1.27 2. The profession of godlinesse good workes faith charity and holinesse is required of women as well as men 1 Tim. 2.10 15. and therefore all means of grace is necessary for them as well as men 3. It is required of them to be teachers of good things though they are not allowed to teach publikely 1 Cor. 14. yet they must teach their children and the elder women must teach the younger women Tit. 2.3 4. They are commanded expresâ—ly to learne the doctrine is publikely taught 1 Tim. 2.11 5. The Scripture is full of instances Of the good woman in the Proverbs it is said that she was not only a good house-wife but the law of grace was in her lips Pro. 31.26 King Lemuel was taught prophecies by his mother Pro. 31.1 and women followed our Saviour to heare his Sermons some followed him I say from place to place Luke 8.3 and Mary was commended by our Saviour for choosing the best part when she set her heart about religious duties â—itting at the feet of Christ to hear his word Luk. 11. Our Saviour instructs a woman of Samaria in the great mysteries of conversion and salvation Iob. 4. At Philippi Pauls hearers at the first were onely women Acts 16.13 and an honourable narration is made of many Christian women converted Acts 17.4.12 ult and we reade of Priscilla that she was a meanes to instruct Apollos an eloqent and learned man and to make him more perfectly to understand the way of God Acts 18.26 and so we reade of women that laboured with Paul in the Gospel Phil. 4.3 6. If women must suffer for their Religion it is reason they have all the knowledge and helps in Religion but women are in danger to suffer for Religion as well as men Acts 8.3 9.2 22.4 7. Finally the way to be saved is the same for women as well as men and therefore all meanes of salvation belong to them and are to be used by them as well as men Which as it may incourage all women that are religious to study the things that belong to the kingdome of God so it should teach them to make conscience of what they heare and learne of the Virgin Mary to lay up the good word of God in their hearts and keepe it and to looke to their waies in all things that they may please God for as God is no respecter of persons but loves godlinesse in women as well as in men so he doth require sound obedience and reformation and holinesse of life of women as well as men â—or with God there is neither Jew nor Greeke bond nor free male nor female but all are one in Christ Jesus Gal. 3.27 28. Thirdly before I yet come to open the particular parts of the text it may be asked why the Apostle is so large in speaking to wives as spending so many verses upon them I answer it is not simply because wives are more faulty than husbands though many times it proves to bee so in many wives but 1. Because it is more against nature to obey than to rule 2. Because women have many hinderances or lets both in receiving the doctrine and in practising it sometimes they rest in the generall that they must obey and so never study particulars and therefore had need to have it beaten out in particulars for them Besides they are in danger to be
meant carnall Christians that had turned from Gentilisme and received the profession of Christian religion but yet followed their carnall courses we may then note that the bare change from a false religion to the profession of the true is not sufficient to salvation A man that hath professed a false religion had need of two conversions the one is from his false religion to the true and the other from profanenesse to sincerity in that religion The corne must be fetched from the field into the barne but that is not enough for so is the chaffe but it must then be taken from the barne into the garner To leave Popery and turne Protestant is not in it selfe sufficient unlesse a man turne from the profanenesse that is in the multitude in true Churches to embrace the sincere profession of the Gospel And there is reason for it for in changing from a false religion to a true a man doth but change his profession or his mind at best but he that will be changed effectually must change his heart and whole conversation and become a new creature So that then these words describe a carnall man viz. that he is such a one as doth not obey the word of God By the Word he meanes here the doctrine published by the Prophets and Apostles and now contained in the Scriptures Many Doctrines may be hence observed 1 The Scripture is Gods Word because God thereby doth expresse the sense of his mind as men doe by their words The Scripture is not the word which God the Father begate but is the word which God the Father uttered and is the word which God uttered to us bodily creatures God though he be a Spirit yet doth speake both to spirits and bodies to spirits by a way unknowne to us to bodies he hath spoken many wayes as by signes dreames visions and the like so by printing the sense of his mind in the minds of creatures that could speake and by them uttered in word or writing what he would have knowne Thus he spake by the Patriarks Prophets Christ and the Apostles They that deny that God hath any words either deny that God is as Psal. 14.11 or else that conceive him to be like stockes or stones or beasts as Rom. 1.23 or else thinke he can speake but will not because hee takes no care of humane things as Iob 22.23 These are Atheists 2. The Scripture is called the Word by an excellency because it is the only word we should delight in God since the fall did never speake unto man more exactly than by the Scriptures and we were better heare God talke to us out of the Scriptures than â—eare any man on earth yea or Angell in heaven yea it imports that we should be so devoted to the study of the Scriptures as if we desired to heare no other sound in our eares but that as if all the use of our eares were to heare this Word Let him that hath eares to heare heare 3. This Word of God now in the time of the New Testament belongs to all men in the right application of the true meaning of it Once it was the portionof Iacob and God did not deale so with other Nations to give them his Word but now that the partition wall is broken downe the Gospel is sent to every creature That is here imported in that unbeleeving husbands are blamed for not obeying the Word which should teach all sorts of men to search the Scriptures and â—o heare the Word devoutly and withall know that the comforts terrours and precepts coâ—â—ained in it will take hold upon all sorts of men respectively 4. The Word of God ought to rule all sorts of men That is implied here in that fault is found with these unbeleevers that they obeyed it not It was given of God to that end to instruct reprove and direct men in all their waies 2 Tim. 3.16 17. It is the Canon or rule of mens actions Gal. 6. 16. It is the light and lanthorne God hath given to men it hath divine authority If we will shew any respect to God we must be ruled by the Scripture which is his Word 5. Unregenerate men have no mind to obey the Word and the reason is because they are guided by other rules which aâ—e false as their owne reason the customes of the world the suggestions of the divell and the like and because too the Word is contrary to their carnall desires and therefore they yeeld themselves to be guided by such rules as are most pleasing to their corrupt natures and besides too the light of the Word is too glorious for his eyes he cannot see into the mysteries contained in it because they are spiritually to be discerned and the naturall man therefore cannot perceive the things of God 6. It is a dangerous thing not to obey the Word of God they are accounted for lost and forlorne men here that doe not obey the Word Men be deceived if they thinke it is a course may be safe for to disobey Gods Word for Gods Word will take hold of them and destroy them and it will judge them at the last day Zech. 1.4 5. 2 Thes. 1.8 They are but lost men cast-awaies that care not for Gods Word 7. Nothing is to be reckoned a sin which is not disobedience to the Word That which is not contrary to some Scripture is no transgression and therefore men should take heed of burthening themselves with the vaine feare of sinning when they breake no commandement of God but only unwarranted traditions either on the left hand or the right 8. The constant omission of religious duties and good workes proves a man to be a carnall person as well as the committing of manifest injuries or grosse offences Here the Periphrasis of a carnall person is That he did not doe what the Word required 9. Men that obey not the Word may be won which should be a great comfort to penitent sinners It is true that disobedience clothed with some circumstances or adjuncts is very dangerous as when men have the means and love darknesse rather than light Iohn 3.20 and when men are smitten with remorse and have blessing and cursing set before them and see their sins and feele the axe of Gods Word and yet will on in transgression Deut. 11. 28. Mat. 3 10. or when men are called at the third or sixth or ninth houre and will put off and delay upon pretence of repenting at the eleventh houre Ma. 20. or when men are powerfully convinced and will raile and blaspheme and contradict the Word Acts 13.45 46. 18.6 and when God pursues men with his judgements and they refuse to returne Ier. 5.2 3 or lastly when men despight the spirit of God and sin of malice against the truth Heb. 10. 26 27 28 29 30. 10. The chiefe doctrine is That sound obedience to the Word of God is the Character of a true Christian a marke to distinguish the true
other eternall the one is true riches and gaine and serves for the best uses the other is but in shew and serves for the meaner uses of a corporall and temporall life the one doth alwaies doe us good the other doth often doe men hurt and therefore is called filthie lucre And in the manner of getting or holding these gaines there is difference we may covet the best gifts and long after them and love them and joy in them but we are forbidden the coveting or loving of wordly things But in this place the Apostle speakes of the winning of soules about which the Etymologie affordeth matter of profitable consideration The originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies gaine and withall the joy and delight of the heart in gaining this gaine being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it pleaseth and delighteth the heart And it signifieth craft or policie and therefore in that language a Foxe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath his name from this word which may teach three things 1. To win a soule is a great gaine which must needs be so because to win a soule is more than to gaine the whole world for what shall it profit a man to winne the whole world and lose his owne soule saith our Saviour 2. It is a marvellous joy to the heart of man to win soules to God no man that understandeth the worth of the gaine can be pleased with any thing more than with that The people never comfort the hearts of their godly Teachers more than when they are won by them to sound obedience to the Word of Christ nor can grieve them more than by their wilfull resisting of the meanes 3. It requires a great deale of the spirituall policie and skill to winne soules a Minister that would doe it must sometimes be like a Foxe It is written of the Foxe that when he is very hungry after prey and can finde none he lieth downe and feigneth himselfe to be a dead carcasâ—e and so the Fowles fall upon him and then he catcheth them Even so a Minister that hungreth after the winning of his hearers must sometimes be driven to make a very carcasse of himself by denying himself turning himself into all forms that his hearers may be inticed to flocke to his doctrine Paul is faine to deny his maintenance and to become all things to all men even to be a servant unto all that he might win some 1 Cor. 9.19 20 21 22. Yea sometimes a man to intice his people must deny his owne profit and make himselfe like a dead carcasse in respect of profits that so he may the better allure them to fall upon him in his ministry Some people will never be caught if the Minister be bussling amongst them for the utmost of his Rights but if a man will endure to be stript of his Rights sometimes they will goe to heare such a man and so may be catched And thus from the Etymologie of the Word The matter it selfe imports divers things done upon the person so gained as also it notes something in the disposition of the party that is to win and withall something in the estate to which he is won For the first when a man is said to be won it imports first that he is brought to see that he is lost in his former estate secondly that he is brought to confesse his misery and sin and withall to yeeld himselfe with humilitie of minde to bee disposed of by the supreme Conquerour and withall that hee giveth over all opposing of the way of godlinesse Which may serve for triall to all such as account themselves gained to godlinesse for such as oppose sincerity or see not they are lost or yeeld not themselves to be disposed of by Jesus Christ are not indeed wonne whatsoever they professe For the second it notes That such as are truely godly shew their affection to such as they are linked to in the bonds of nature by their earnest desire after the salvation of the soules of such as they are tied to in those bonds Thus Paul desired the salvation of the very Nation he was of thus parents shew their love to their children by bringing them up in the nurture and instruction of the Lord and thus here godly wives shew their love to their husbands in endeavouring to win them to godlinesse and the obedience to the Word Which serves also to trie the affections men professe they beare to their kindred or neighbours or any they are linked to in nature or affinity Parents love not their children that endeavour not to get grace for them as well as riches and so neighbours should shew their love by admonishing instructing and edifying one another 1 Thes. 5.14 For the third in that he saith evidently Won not mentioning to what it imports that such as are won to true godlinesse are likewise won to all happinesse even to Gods Kingdome in respect of their right to it especially if they be effectually converted He is won to glory that is won to gâ—ace Which also may serve for triall for if thou canst find that thy heart is wonne to sound sanctification thou maist from thence assure thy selfe of thy salvation as certainely to be had as it is certaine thou hast sanctification They also This Also imports two things First that the Word of God never wins so many but there are still more to be wonne though thousands were converted among the Gentiles yet still there was hope of winning more In the spirituall husbandrie all times are not times of harvest and in the harvest all the spirituall graine is not ripe at once The Jewes were first to be gotten in and then the Gentiles were ripe for the harvest Iohn 4. and when the fulnesse of the Gentiles is come in by that time the Jewes will be ripe againe and so it is in particular Countries Cities Parishes Families And as in winnowing though it be done with never so good a winde or skill yet some graine will still be in the chaffe so it is in places where the most good hath beene done by the meanes And herein God is better than the naturall husbandman for the naturall husbandman will never winnow the chaffe over againe for a few graines of corne nor will he thresh over his straw againe if but a few cornes of wheate or barley bee in the straw but God will winnow a great heape if it were but at length to find one graine of spirituall corne It may bee often observed that in some places God sets his servants to thresh or winnow in great assemblies of chaffe and yet after divers yeeres labour it may bee they get but one graine of corne that is convert after much toile perhaps but one or two soules Now if any aske why all that belong to God are not converted all at once I answer that it were sufficient to satisfie us
have his brothers wife nor must the Corinthian that married his fathers wife be suffered to dwell with her 1 Cor. 5. 3. Diviâ—es generally agree that if there be a precontract with another person in verbis de praesenti in the words of the present time made with consent of parents c. then the marriage after with another is a meere nullitie and such dwelling together is whâ—redome Zanchius brings reason for this from the law of God and Nature and civill and common lawes 4. If a marriage be made without the free consent of the parties or in cases where they are not able to give a free conâ—ent as in the marriage with children under age or with mad men or persons that are drunk when they give consent and doe disclaime it when they are sober These are nullities in the common opinion of Divines of all sorts and the reason is because the consent of parties is essentially requisite to such a bond 5. If there be error personae an errour of the person that is if a man mean to contract marriage with one person and another person is given him as when Leah was given in stead of Rachel to Iacob Divines agree that Iacob might have rejected Leah and that his owne consent afterwards did onely bind him to dwell with her But yet errour about the condition or state of the person is no nullitie If a man contract himselfe to a woman he thinkes to be a free woman and she proves a bond woman or he thinkes he marries with a rich woman and she proves a poore woman these errours do not cause a nullitie he must live with her for all this 6. If marriage be contracted with such as are utterly and incurably unapt for marriage this marriage is a nullitie as in the case of Eunuchs some kinds of incurable palsies or the like And about this I finde no difference amongst Divines Zanchius and some other Divines goe further and pronounce nullities in the cases following as If marriage be contracted yea and celebrated without the consent of parents He brings many arguments from the Law befoâ—e Moses and from the Law of Moses from the testimony of the Apostle Paul and from the lawes of Nations and from the Fathers If marriage be contracted or celebrated with such as have any notorious contagious disease which is knowne to be incurable as the Elephantiasis or worse kind of leprosie or the like because this will prove a mischiefe to the party cleere and to his children and to the Common-wealth and God ordained not marriage to be a mischiefe but a help If marriage be celebrated with a woman that is found to be with child by another man Yea he enclines to those that thinke the marriage of a Christian with an Infidell as a Jew Turke or Pagan as being the knowne and professed enemies of Christ is likewise a nullitie Hee gives many probable reasons and quotes divers authors for the opinion But for my part I dare not venture so farre especially to be peremptorie in it much lesse have I attained to the learning of those Divines that thinke Veneficium versus hanc Witchcraft disabling a man towards that woman onely to be a sufficient cause of a nullitie in the marriage Thus of the case of nullities For the case of divorce I thinke that rule of our Saviour binds peremptorily that no man may put away his wife but only in the case of fornication Mat. 19.9 In that case a man making a lawfull divorce is not bound to cohabitation but freed from it and must not dwell with her any more If it be objected that in the case of disertion when an Infidell forsakes a beleever the Apostle faith the beleever is free I answer that this is not a case of divorce The beleever doth not for the businesse of Religion put away the unbeleever yea the Apostle shewes he ought not 1 Cor. 7. onely if the unbeleever will depart let her depart And so by the wilfull departure of the Infidell the Christian is freed from the bond of marriage as Divines conceive which is a kind of nullity but not a divorce But then a great respect must be had to the kind of unbeleever not every wicked man or woman nor everie person that professeth a false religion but such an unbeleever as is a profest enemie to the Name of Christ is the unbeleever the Apostle speakes of Yet one thing more I must adde about the case of disertion when the disertion is for other causes than Religion if it be wilfull or inevitable then the party diserted is freed from this charge of cohabitation freed I say for a time till the diserted returne and if he never returne the party forsaken is for ever free Thus of the proposition of their duties the exposition of it followes According to knowledge By knowledge I take it here meant that Christian knowledge of Religion and the Word of God which godly husbands had attained by the Gospel for in the end of the verse he speakes of husbands as heires of the grace of life And so before I come to shew what speciall things in the manner of cohabitation this knowledge doth charge upon husbands I would consider of some doctrines in generall implyed by the words as Doct. 1. That the knowledge of Gods Word is a gift of God to bee much accounted of and therefore the Apostle here for honour sake to the man mentions this grace rather than any other And that knowledge is a precious thing or a great treasure may appeare divers waies First by the seat and use of knowledge it is a gift that adornes the mind of man making him by his inward understanding to see excellent things It is a great benefite to have senses to discerne things without us but this divine light that God puts into the understanding of man gives to the understanding power to see admirable things especially when it is spirituall light it shews a man the differences betweene good and evill and reveales such glorious things as no senses can reach to Secondly by the author of it God is the father of light and dwelleth in light Iam. 1.17 and it is the speciall glory of Christs divinity to lighten every man that comes into the world Iohn 1. and the holy Ghost claimes a part in this glory to give illumination to the minde 2 Cor. 3. Thirdly by the testimony God gives of the worth of knowledge eâ—pecially when it is spirituall and religious knowledge 〈◊〉 is called riches 1 Cor. 1.5 and preferred before all outward things in the world Ier. 9 2â— and Christ accounts it a great signe of speciall friendship to communicate knowledge to his Disciples Ioh. 15.15 and God gave Iacob a greater portion when hee gave his word to him than hee did give to all the world besides He did not so with other Nations Psal. 1. Fourthly by the accounts Christ gives unto his Father of the discharge of
doth it not shall be beaten with many stripes See Rom. 1. ult Heb. 10.26 2 Pet. 2.21 Husbands and wives should in a speciall maner remember this for there is a great deale of need that they should take notice of this point Oh it is a grievous thing for a Christian to be wilfully corrupt to doe or leave things undone against his knowledge Doct. 7. One thing here is comfortable that God requires no more of his servants but to doe according to the knowledge they have Ignorances by the benefit of the new Covenant in Christ he will passe by so as they be carefull to get knowledge according to the meanes they have of knowledge This is a great comfort Doct. 8. In knowledge men should excell women therefore is knowledge here specially mentioned in giving the charge to men They are the headâ— of their wives and therefore in them should be the especiall seat of spirituall senses and understanding and their wives are charged if they doubt of any thing to aske their husbands at home It is a great dishonour to many men in this age in many places that women excell them in knowledge both for the measure of it and power of it and care to use the meanes to get it Thus of the generall Doctrines These words as they in particular order the duties of husbands shew divers things they are to look to in their carriage in dwelling with their wives To dwell with them according to knowledge imports 1. Matter of edification and so three wayes for first they must set up religion and the worship of God in their dwellings Iosh. 24.15 They must keepe off the curse of God from them and their wives and children by daily praying to God Ier. 10. ult They must diligently in their kinde instruct their family in the plaine things of Gods law talking and discoursing of the Word of God upon all occasions Deut. 6.7 Gen. 18.19 They must see that Gods Sabbaths bee kept and sanctified in their dwellings and therefore must not only restraine labour but bring their houshold to the exercises of religion and privately help them by examination or repetition Commandement 4. Exod. 20.4 yea and by sanctifying them to Gods worship Iob 1.5 which is done by exhorting them to holinesse and preparation and by humbling himselfe in prayer before God for himselfe and them and hee must sanctifie the creatures they use by prayer 1 Tim. 4.5 Secondly in speciall towards their wives they must use their knowledge in instructing them or resolving their doubts as there shall be occasion 1 Cor. 14.35 Thirdly they must teach their wives reformation and right order of behaviour by their example giving full proofe of their piety discretion providence painefulnesse and meeknesse not daring to commit the faults themselves they reprove in their wives and to live so as not to be liable to any just exception There is a question is often asked about the first branch of this answer and that is whether a woman may performe the duties of religion in the family in case of the absence or insufficiency of the husband Now for answer thereunto it is hard to give any peremptory rule because in this thing we have no Commandement from the Lord but yet seeing some of the duties of religion may be done by the wife as instructing of children and servants for the law of grace should be in her lips Pro. 31. and both Parents are charged with instructing the children Eph. 6. therefore I thinke by Anallogie it will follow that the wife may doe other duties as pray and repeat Sermons But yet it is most likely that this power extends not further than her children and her maids which was the power Hester used ch 4.16 or if it goe further it must be in some speciall cases and with observation of divers circumstances in which their safest way is to get direction and resolution from their learned Pastors 2. Matter of toleration and that in respect of the infirmities of his wife if her infirmities be bodily it must be the praise of his knowledge not to loath her for that because God layeth them on her and shee cannot helpe them And for her faults they are either meere frailties arising from ignorance or insufficiency she cannot help and those he must passe by altogether when he discerneth that she is not willing to offend in them Pro. 19.10 or else they are faults she committeth of knowledge and so they are either curable or incurable Curable are such faults of negligence or waiwardnesse that prove grievoâ—s to him or others for these his rule is he must not be bitter to her Col. 3.19 but shew himselfe to be gentle and easie to be intreated Iames 3.17 He must use all good meanes of counsell and forewarning of her and intreating and such reproofes as may be seasonable and secret as much as may be He must avoid raging and furious passion and reproaches If her faults be incurable that is such as he cannot mend by such courses then I suppose he may flie to the generall remedy of all Christians in the case of trespasses and that is to take one or two with him and admonish her and then if she mend not he may fly to his Pastor and such as have charge of soules with him and get them to admonish her But if none of these courses will serve I thinke the Pastor or others imployed in the businesse may give notice as they have occasion to other Christians of her incurablenesse and they may thereupon forsake her company and reject her as a Pagan or Publican but for the husband he must cohabite still and with patience beare the crosse God hath laid upon him waiting if at any time God will give her repentance or otherwise restraine her wickednesse 3. Matter of circumspection To dwell according to knowledge is to dwell with circumspection and that he must shew in matter of his owne right He must take heed that by no indulgence or remissenesse he lose his owne right He must keepe his authority and rule as head and not suffer things to be done or disposed ordinarily against his will And for the good ordering of necessary directions if his wife will not obey he must then provide to have things done as well as he can by his children or servants This I speake of things essentially expedient to the peace or well-being of the family he must not be his wives underling contrary to the order of nature and ordinance of God Gen. 3.16 1 Cor. 11.3 7 8 9. Eph. 5.23 1 Tim. 2.12 13 14. Secondly he must shew it in the care of his estate restraining her wastefulnesse if she be given to disorder or retchlesnesse in that kind Pro. 14.1 Thirdly in case of sin against God he muâ—t take heed that he nourish not sin in her by connivence or neglect of counsell or reproofe Iob 2.9 10. Fourthly in case of difference betweene her and her servants so
preserving his authority as he judge not partially but with equall judgement shewing the fault wheresoever he find it else he may extremely harden his servants against them both Giving them honour This is the second thing required in the Exposition They must honour their wives and this the husband doth 1. When he useth her with signes of his estimation of her according to her ranke in the family and her relation to him entertaining her as his companion and not as his servant or slave To honour her is to carry himselfe with such respect towards her that all may see that he makes a great account of her as the companion God hath given to him for his life to be a helper to him 2. When he is carefull to protect her from wrongs and dangers and indignities 1 Sam. 30.5 3. When he provides for her maintenance both in his life time and after his death as well as he may allowing her such apparell and other things as may shew manifestly how great account he makes of her and doing all with cheerefulnesse and not like chuâ—lish Nabal and the rather because for the most part they are not able to make shift and provide for themselves 4. By the speciall delight he takes in her above others cherishing her as his owne flesh and making as much of her as he can doe of himselfe Pro. 5. 19. Eph. 5.28 5. By suffering himselfe to be intreated and in some cases advised and admonished by her Gen. 21.12 6. By giving her such emploiment as her gifts are fit for leaving to her trust such things in the family and his estate as she is fit to dispose of It is a dishonour to the wife when the trust of businesse is committed to servants or others when she is able and willing to undertake it Pro. 31.11 7. By yeelding a free and just testimonie of her praises upon all fit occasions both to her selfe and others Pro. 31.28 29. 8. By covering her infirmities passing by meere frailties and not speaking to her to provoke her when she is wayward or else giving soft answers and forbearing as much as may be to speake to her disgrace before others 9. When he gives her leave to dispose of some things at her pleasure not exacting account of her allowing her as a reward of her care or diligence some such overplus as his estate will beare that she may be free to give for pious or charitable uses what may be for her credit or encouragement Ob. But my wife was of mean birth condition or portion when I married Sol. So and much worse was the Church before Christ married her and yet Christ loves the Church Ob. But since marriage she is idle and froward and wastefull c. Sol. If shebe so thou hast cause to pray for and admonish her but for all that thou must love her and yeeld her due honour The Church sinneth after calling and yet Christ honours the Church both by praying for her in heaven and by labouring to clense her by his Spirit and Word in earth Ephes. 5. Ob. But she is profane and carnall a wicked woman a scorner of religion or perhaps of a contrary religion Sol. Thou must love and honour her not because she deserves it but because God requires it Thus of the Exposition The reasons follow and the first is because they are the weaker vessell As the weaker vessell The word translated Vessell is diversly accepted in Scripture sometimes properly sometimes metaphorically As it is taken properly it is sometime taken for goods or any houshold-stuffe Mat. 12.29 Luke 17.31 Sometimes againe it signifies any instrument used in the house or without the house so the instruments used in the Temple about any part of Gods service were called Vessels of the Ministery Heb. 9.21 So a Bushell is called a Vessell Luke 8.16 So that which held the foure footed beasts and fowles c. in the vision Acts 10.11 16. is called a Vessell yet like a sheet so is a saile of a ship called by this terme Acts 27.17 Now in a metaphoricall sense this terme signifies either the parts or members of the body of man or woman that serve for generation 1 Thes. 4.4 or else it signifies any person that God hath set apart for some speciall service or ministration Thus Paul was a Vessell of election or a chosen Vessell to beare Gods name among the Gentiles and Kings and the people of Israel Acts 9.15 Or else such persons upon whom God will declare either his mercy or justice Thus Vessels of honour and mercy and Vessels of dishonour Rom. 9.21 23. and in generall any man or woman that God appoints to doe any worke or his instruments either publikely or privately Thus all men in respect of the worke God requires of them are Vessels 2 Tim. 2.20 21. and so women are Vessels here because they are instruments God makes use of for the helpe of man Now for the word Weaker It signifies the frailties and defects in the sexe of women in respect of which they are inferiour to men not so much for their sinfull defects as their naturall defects defects of negation rather than defects of privation So then the sense is that in as much as women whom God hath given unto man instruments of his blessing and their help are by nature fraile and have many weaknesses and defects men should be the more tender and carefull in their carriage towards them And so here are three points of doctrine may be observed Doct. 1. In that men and women are called Vessels in respect of the service God doth cause them to performe we may learne That in workes of grace or matters of holinesse we are rather Patients than Agents Not but that by Gods assistance men and women doe worke that which is good but because thereby God would have us to ascribe all to his grace And therefore he compares us not to active instruments as tooles are in the hands of the workemen but to passive instruments such as Dishes are that beare and carry treasure or meat or such like Hence it is the Apostles call themselves earthen Vessels 2 Cor. 4.7 and Paul in converting the Gentiles did but beare Gods name Acts 9.21 And therefore we should all acknowledge our insufficiency and flye to the bloud of Jesus Christ to sanctifie us for all the Vessels of the Ministery in the Temple were sprinkled with bloud Heb. 9.21 And further such as are unprofitable should repen t and amend for they are but as the vessell in the hands of the Potter and God will breake them in pieces with his rod of iron Rev. 2.27 Doct. 2. Women are weake and fraile called here the weaker Vessell and I take it this weaknesse is attributed to them not in respect of sin so much as in naturall defects so as he meanes not personall faults but such weaknesses as are found in all women or the most But yet I would not be understood to
heed that wee provoke not God by carelesnesse and boldnesse in favouring any corruption Deut. 32.18 19. Thirdly our adoption should be a singular consolation to us against all the miseries of this life It matters not though our life be hid and though it doe not appeare to the world what we are and though we have many crosses and losses and persecutions yet the thought of our inheritance with God should swallow up all Whatsoever we are now yet when Christ appeares we shall appeare in glory and there can be no comparison betweene the suffering of this life and the glory to be revealed upon us Rom. 8.17 Mat. 19.29 Col. 3.2 4. 1 Iohn 3.2 And that we may be the more comforted we should often pray to God to shew us by degrees and to make us know the riches of our inheritance both in what we possesse in this world and what we looke for in heaven And thus of the title of our dignities We are heires Of life Now follows to consider what we inherit and that is life wee are heires of life It is somewhat a strange speech but yet if we consider of it life is a most sweet thing there can be no happinesse without it A living Dog is better than a dead Lyon But as life is to be taken here it is a treasure above all treasures in the world But the enquirie into it is very difficult it is wonderfull hard to find out what life is especially to describe or define the life here mentioned as the glory of Gods adopted ones Life in Scripture is either naturall or spirituall as for naturall life especially since the fall that is so poore a thing as to be an heire to it is no great preferment By naturall life I meane that life that men live while they are unregenerate I say that life is a very poore thing which will appeare if we consider the qualitie of it or the meanes of preserving it or the short continuance of it or the subject of it or the things with which it is opprest or the whole nature of it 1. For the qualitie of it what is life It is but a winde or breath God breathed into man the breath of life as if his life were but his breath Gen. 2.7 and so it is said Every thing that had the breath of life Gen. 6.17 7. 15.22 My life is a wind saith Iob chap. 7.7 What is your life saith S. Iames it is even a vapour that appeareth for a little while and then vanisheth away Jam. 4.14 2. If we consider the short continuance of it It will vanish away of it selfe after a while as we see in that place It is compared to a Weavers Shuttle or at the best every houre of our life or every action addes secretly a threed till the web be woven and then we are cut off So Hezekiah compares himselfe to a Weaver in that respect Esay 38.12 Our life is scarce a span long for to live is but to die to begin to live is to begin to die for death takes away time past and every moment we yeeld something to death 3. If wee consider the poore meanes of preserving life It is such a weake thing that if wee doe not daily give it food it will faile us and if it be not kept with rayment it will be extinguished And for the meanes we use how silly are they Our life is called the life of our hands Esay 57.10 because it will not last unlesse wee make hard shift with our hands to preserve it 4. If wee consider the subject of it it is but our bodies for our soules in our naturall condition according to the sense of Scripture are dead in trespasses and sinnes They have as it were a being but not a life Our soules in respect of the substance of them are excellent things because invisible and spirituall existences but yet are destitute of that life is proper to them They are things indeed will last long but are void of that life which is spirituall 5. If we consider the miseries with which this life is infested both by sin and the punishments of it As for sinne it is leprous from the womb and charged with Adams fault and erres so often as cannot be numbred the faults of it are more than the haires of our heads As for punishment how hath God avenged himselfe upon thy wretched life to thrust thee out of Paradise and would not let thee enjoy life in any place that was not accursed The Divels also compasse about thy life to destroy it 2 Cor. 10.5 What deformities and infirmities are found in all the Vessels of life even in all the parts of thy bodie in which it dwells And without thee in the objects of life how is it frighted with cares plagues or vexed with particular crosses How doth God passe by thee in many blessings he gives before thy face to others and will not to thee And what thou hast to comfort thy life is it not cursed to thee so as thou feelest vanity and vexation in the use of it But above all how is thy life frighted with the danger of eternall death 6. Lastly if we consider the whole nature of life The Apostle here thinkes it is not worth the naming by the name of life when he saith only of the godly that they are heires of life as if there were no living men but they and as if they had beene dead all the time they were till they were adopted But it is not naturall life is here meant but spirituall life called in Scripture new life and the life of God and eternall life The words of the Apostle Paul Tit. 3.7 when he saith We are heires according to the hope of eternall life serve to expound these words of the Apostle Peter Now concerning this life it is above the reach of all mortall creatures to describe it as it is especially in the perfection of it in heaven for Saint Paul saith of what he saw in heaven that he saw things that could not be uttered 2 Cor. 12. and Saint Iohn saith it doth not appeare what we shall be â— Ioh. 3. 2. And in 1 Cor. 2.9 it is said that eye hath not seene nor eare heard nor hath it entred into the heart of man to conceive what God hath prepared for them that love him Yea Christ himselfe doth seeme to grant that as man he did not fully see the glory of this eternall life in his mortall condition where speaking of his estate after death he said Thou wilt shew me the paths of life Acts 2. And for so much as is revealed concerning this spirituall and eternall life two things must be remembred the one That the doctrine of this life lieth hid from ages and generations in extreme darknesse and when the Gospel treats of it it brings it as it were out of a darke dungeon into the light 2 Tim. 1.10 the other is That when it is
brought to light none can reach to it but such as God endues with speciall wisedome for Solomon long since had observed that life is above to the wise only Pro. 15.24 The things I would consider of about this life are these 1. The degrees of it 2. The originall of it 3. A ghesse at the nature of it 4. The things that nourish it 5. The differences betweene this life on earth and as it is in heaven 6. The meanes to attaine it or what we must doe if wee would enter into life 7. The signes to know whether it be in us 8. The properties of it 9. Lastly the Uses of it 1. For first we must understand that this life hath three degrees into which we enter in at three gates as it were The first degree of eternall life begins at the first spirituall acquaintance with God in this life when his favour is made knowne to us in Jesus Christ by the Gospel so as we are truely justified and sanctified being reconciled unto God having all our sins forgiven us and our natures made new and into this degree we enter by the gate of regeneration Thus our Saviour saith This is eternall life to know God and whom he hath sent Iesus Christ Iohn 17.3 Thus he that heareth Christs words and beleeveth is passed from death to life Iohn 5.24 The second degree begins at our death and continueth the life that the soule separated from the body enjoyes till the resurrection at the last day And concerning the estate of the soule in this degree of life we have no absolute revelation but yet are taught in Scripture that it returnes to God that gave it to the body at first Eccles. 12.7 and that it is with Christ Phil. 1.23 that it is in the hands of God and in Paradise Luke 23.43 and lives in unspeakable joy Luke 16.25 and is freed from all miseries of this life and enjoyes the honour of all good workes Rev. 14.13 the bodie resting in the grave from all paine and labour as in a bed of rest till the resurrection Esay 57.2 And into this degree of life eternall we enter in by the gate of death The third degree of life eternall begins at the resurrection of our bodies at the last day and is enjoyed by body and soule for ever comprehending all possible consummation of felicity and glory in the heavens And into this we enter by the gate of resurrection which is a kind of new begetting of us and therefore is called the resurrection of life Iohn 11.25 and so the blessed in heaven are called the children of the resurrection and by that way the children of God Luke 20.36 In the first degree life is imperfect in the second it is perfect in the third it is consummate And the Use of this first point should be to warne men to looke to it that they enter into the first degree of eternall life while they are in this world or else they shall never get to heaven when they die and therefore should strive for saving knowledge and to become new creatures or else it is in vain to hope for heaven 2. For the second which is the originall of life it is greatly for the praise of it that it flowes from that life which is in God himselfe which is an unspeakable glory to the creatures that enjoy it With thee is the fountaine of life saith David Psal. 36.9 So he calls him the God of his life Psal. 42.8 Naturall life is but a sparkle that flowes from the life of our Parents but spirituall and eternall life is kindled from that infinite light and life of God but yet not as Christ received we this life for he had it by naturall generation we have it by a way unspeakable from God but yet by Jesus Christ. In him was life as the life was the light of men Iohn 14. He that hath the Son hath life Iohn 5.12 and he it is that is eternall life viz. to us ver 20. As there is no light in the visible world but from the Sun in the firmament so there is no life in the spirituall world but from God in heaven which hath caused it to shine in our hearts by the Son of righteousnesse Christ Jesus Thus our life is called the life of God Ephes. 4.18 and Christ is said to live in us Gal. 2.20 Which should teach us greatly to admire and adore the excellency of Gods goodnesse and make us to rest our selves for ever under the shadow of his wings Psal. 36.7 8 9. But that this point may be more cleerely understood we must consider of the originall of this life from God three waies First in respect of ordination and so it flowes from Gods decree he hath ordained us unto life Acts 13.48 and our names are written in the booke of life Phil. 4.3 Secondly in respect of merit it was bought of God by the death of the flesh of Christ. I give my flesh for the life of the world Iohn 6.51 This life will not be had without his death that we might live in eternall life he must die a temporall death And shall not this greatly inflame our hearts to love the Lord Jesus that gave himselfe for us that we should not perish but have everlasting life Thirdly in respect of operation or inchoation and so the fountaine of life is either without us or within us without us is the Word of Christ that is the immortall seed by which we are begotten unto life 1 Pet. 1.24 and so is called the Word of life Phil. 2.15 And the Word is so as it is the Word of Christ that is Gospel My words saith he are spirit and life Iohn 6.63 And that Word considered as it is preached to the dead soules of men the dead shall heare the voice of Christ and live Shall heare it note that Iohn 5.25 which should make us greatly to esteeme the preaching of the Gospel Within us the fountaine of life is the Spirit of Christ which is called the Spirit of life which is in Christ Jesus Rom. 8.2 Now the Spirit of Christ that we may live doth two things viz. it quickens the seed of the Word and unites us unto Christ as members of the mysticall body and then looke how the soule of man doth give life to every member of the body so doth the Spirit of Christ to every soule as a severall member of the mysticall body 3. For the third Wee shall not exactly know what the nature of eternall life is still it be perfected in us or consummate yet by divers words God hath let fal in Scripture we may ghesse at the nature of this life and in generall I thinke it is a kind of celestiall light falling into the soule that doth to it that which naturall life doth to the body This Saint Iohn shewing how Christ was the life of men saith he was the light of men Iohn 1.4 And David having said
yet it is so rich as the tongue of man cannot utter if it be in any measure true and sincere Besides how should this fire our desires after wisedome and spirituall understanding in the world of Christ seeing it is our life and in the same degree we encrease in eternall life that we encrease in acquaintance with God in Christ and therefore above all gettings we should be getting understanding And finally it shewes the wofull estate of ignorant persons that are carelesse of the studie of the Word of God and of hearing of the Gospel preached This is their death and will be their eternall death if they prevent it not by repentance and sound redeeming of the time for the service of the soule about this sacred knowledge Now for the fourth point the things that nourish life are greatly to be heeded both to shew us what we should apply our selves to and with what thankfulnesse to receive the meanes of our good herein 1. We must know that the principall cause of the nourishment and increase of spirituall life is the influence of vertue from Christ our mysticall head by the secret and unutterable working of the spirit of Christ which is therefore called the spirit of life because it both frees us by degrees from the feares of death and from the power and blots of sin Rom. 8.2 and withall it quickens and encreaseth life in us for the better exercise of righteousnesse Rom. 8.10 2. The contemplation of Gods favour and presence doth wonderfully extend and inflame life in us To marke God any where or by any experience to find effectually his love and to taste of the sweetnesse of his goodnesse this is life from the dead better than all things in naturall life it doth a godly mans heart more good than all things in the world can doe as these places shew Psal. 30.5 63.7 8. 36.3 16. ult with coherence 3. The entertainment God gives his people in his house is one speciall cause of encrease of this life in us as it encreaseth both knowledge and joy and all goodnesse and satisfies the heart of man especially amongst all the things that are without us the Word of God as it is powerfully preached in Gods house is the food of this life called the savour of life unto life 2 Cor. 2.16 Christ words are the words of eternall life Iohn 6. see Psal. 36. 8. Iohn 12.50 Pro. 4.22 4. Fellowship with the godly is singular to quicken and excite the life of grace and joy and knowledge in us therefore it is an amiable thing for brethren to dwell together in unity because there God hath commanded the blessing even life for evermore Psal. 133. ult Pro. 2.20 The mouth of the righteous is a veine of life Pro. 10.11 Yea the very reproofes of instruction are the way of life Pro. 6.23 And therefore weake Christians should be instructed from hence with faith to rest upon the God of their lives who by the spirit of Christ can enable them to eternall life and with thankfulnesse to embrace all signes of Gods favour and presence and above all things in life to provide for themselves powerfull meanes in publike and good societie in private and not to be turned off from either of these by slight either objections or difficulties and to resolve to labour more for these than carnall persons would doe to have their naturall lives if they were in distresse or danger It is also excellent counsell which Saint Iude gives in this point concerning eternall life he would have us looke to foure things The first is to edifie our selves in our most holy faith striving to get in more store of Gods promises and divine knowledges and to strive to establish our hearts in our assurance of our right to them The second is to pray in the holy Ghost for he knew that powerfull prayer doth greatly further eternall life in us The third is to keepe our selves in the love of God avoiding all things might displease him chusing rather to live under the hatred of all the world than to anger God by working iniquity The fourth is to looke as often and as earnestly as we can after that highest degree of mercy and glory we shall have in the comming of Christ Iud. 1.19 20. I will conclude this point with that one counsell of Solomon Keepe thy heart with all diligence for thereout come the issues of life Christians that would prosper in spirituall life should be very carefull of the first beginnings of sin in their thoughts and desires and be very diligent in nourishing all good motions of the holy Ghost preserving their peace and joy in beleeving with all good consciences Pro. 4.23 Thus of the fourth point 5. Now for the differences of life in these degrees especially the first and last degree they are very great for though eternall life in the first degree be a treasure of singulaâ— value yet the glory of this life doth greatly excell as it is to be held in another world I intend not to compare life in heaven with naturall life here for that is not worthy to be mentioned in the ballance with that eternall life of glory but with eternall life it selfe as it is held by the godly only in this world And so the difference is very great 1. In respect of the place where the godly live in each degree 2. In respect of the meanes of preservation of life in each degree 3. In respect of the company with whom we live in each degree 4. In respect of the quality of life it selfe 5. In respect of the effects of life eternall in each degree For the first There is great difference betweene the life of grace and the life of glory in the very place of living Here we live in an earthly tabernacle in houses of clay there we shall live in eternall mansions buildings that God hath made without hands 2 Cor. 5.1 Here we live on earth there in heaven Here we are strangers and pilgrims far from home Hâ—b 11. there we shall live in our Fathers house Here we are in Egypt there we shall live in Canaan Here wee live where death sorrow and sin and Divels dwell there we shall live in a place where God and immortality and all holinesse dwels 2 Pet. 3.13 Here we are but banished men there we shall live in the celestiall Paradise Here we have no abiding City but there we shall abide in the new Jerâ—sâ—lem that is above The glory of the whole earth can but shadow out by similiâ—ude the very walls and gates of that Citie Rev. 21. Here wee can but enter into the holy place there we shall enter into the most holy place Heb. 10.19 To conclude there we shall enter into the heaven of heavens which for lightnesse largenesse purenesse delightfulnesse and all praises almost infinitely excells the heavens we enjoy in this visible world For the second In this life unto the
the Law Rom. 4.4 11.16 nor can our best workes after calling deserve life and salvation Tit. 3.4 5. And on the other side the grace of God includes all things in life as wholly caused by Gods free favour to us in Christ. For first our election to life is from the meere grace of God Eph. 1.4.6 Secondly the meritorious cause of life is by grace Gal. 4.4.5 Thirdly the promise of life is by grace Rom. 4. 14. Gal. 3.18 Fourthly the inchoation of life is from grace whether we respect vocation Gal. 1.15 or justification Tit. 3.7 Gal. 2. ult Lastly in respect of the consummation of it in the perfection of glorie in heaven Rom. 6. ult Thus of grace in relation to life In it selfe grace is a most amiable attribute in God extending his goodnesse unto the creature without respect of deserts And that we may the more admire the glorious grace of God it will be profitable to give a touch of the fruits of it unto man upon whom he sets his favour for looke what men have interest in the grace of God these things flow upon them from the beames of that grace 1. God knowes them by name Exod. 33.12 2. When God is angry with all the world and about to declare his wrath by terrible judgements yet still they finde favour in his sight Gen. 6.8 19.19 3. When they offend and are sorrie for their offences and seeke for mercy he pardons iniquitie and takes them for his inheritance and repents him of the evill Exod. 34.9 Ioel 2.12 13. 4. He will with-hold no good thing from them Psal. 84.12 and bestowes of his best gifts upon them liberally in all sorts of gifts 1 Cor. 1.4.5 5. He will give them any thing they aske of him without hitting them in the teeth Iames 1.5 Lastly we see by this Text he gives them the inheritance of eternall life and all things that belong to life and godlinesse 2 Pet. â— 4 The Use should be to teach us many things as 1. To celebrate the praise of this graciousnesse of God seeing God doth all things so freely he stands upon it greatly to have this glory in his nature acknowledged Psal. 111.1 149.3 4. Eph. 1.6 2. To acknowledge that all good things we enjoy either in temporall or spirituall things we receive from his free grace Psal. 44.4 Eph. 2.8 for by the grace of God we are that we are 1 Cor. 15.10 3. When wee would wish the best good to others either in publike to the Churches of Christ or in private at home or abroad to any that are deare to us our cry should be Grace Grace to them Zech. 4.7 4. We should especially be moved to seek this grace of God to our selves as the sufficient and the only happinesse in the world Col. 1.6 Now that this point may the more effectually be understood I will shew you how this grace of God comes to men and then what we should strive to be that we may be sure to receive the comfort of it that God is gracious to us For the first we must know that all grace from God is given to Jesus Christ and comes by him Iohn 1.17 and therefore called The grace of our Lord Iesus Christ in the blessing at the end of the Epistles Without Christ no grace can come to sinfull men Further we must againe know that the grace of God is extended unto us from Christ by the Gospel that brings the doctrine of it to us therefore is the Word called the Word of his grace and the Gospel the Gospel of the grace of God And yet further we must know that there must be wrought in us that supernaturall gift of faith by which only we can be capable to receive this grace of God we have our accesse only by faith Rom. 5.2 Now for the second point There are many things God stands upon to finde in the persons that should receive the comfort of his grace not for the merit of them but for the honour of his owne grace that it be not abused as first we see by that which went before we must have faith to beleeve and apply to our selves the doctrine of Gods grace Secondly we must be good men not such as are men of wicked devices or such as make a mocke of sin but such as are carefull in all their waies to avoid what may displease so gracious a God Pro. 12.2 14.9 Tit. 2.11 12. Thirdly we must be lowly and humble persons that attribute nothing to our selves but all to Gods goodness Pro. 3.34 Iames 4.6 1 Pet. 5. And therefore it concernes all Christians to take heed that they rest not in the hearing of the doctrine of Gods grace but must labour truely and effectually to know Gods grace to themselves Col. 1.6 5. This doctrine of Gods grace may wonderfully comfort the godly and establish their hearts in the assured expectation of heaven when they die for nothing can hinder their comfort and hope herein but only their unworthinesse and that is removed by this doctrine of Gods grace thus the Apostle faith We have good hope through grace 2 Thes. 2.16 and againe We have accesse unto this grace by which we stand and rejoyce in the hope of the glory of God Rom. 5.2 6. It may wonderfully embolden us in our suits and requests to goe to Gods Throne seeing it is a Throne of grace where petitions are granted freely and great suits as easily as lesser Heb. 4.16 7. Men should be warned to take heed that they doe not transgresse against this doctrine of the grace of God And men sin against the grace of God fearefully foure wayes First when they frustrate it in the doctrine of it which they doe partly when they receive the doctrine of it in vaine and faile of the right knowledge of it 2 Cor. 6.1 Heb. 1â— 15 partly when they trust upon the merits of their owne workes Gal. 2. ult Secondly when they fall away from grace either by relapsing to the world by entertaining the corruptions they had forsaken or by removing the sincere doctrine of Gods grace Gal. 5.4 Thirdly when men turne the grace of God into wantonnesse and draw wicked and licentious conclusions from the pure doctrine of Gods grace making it a cloake for their sinfull liberties Iud. 1.4 Rom. 6.1 Fourthly when men despite the spirit of grace that shewes it selfe either in the power of Gods ordinances or in the practice of true Christians Heb. 10.29 8. It should be a wonderfull comfort to a Christian against his owne frailties and daily infirmities according to that of the Apostle We are not under the Law but under Grace Rom. 6.14 15. Lastly even the more gracious God is the more carefull we should be to walke worthy of his grace for as the Apostle saith The grace of God that bringeth salvation unto all men teacheth us to deny ungodlinesse and worldly lusts and to live righteously and soberly
in his own heart even then when God threatneth him Deut. 29.19 Secondly when a man blesseth wicked men and praiseth them notwithstanding their vile courses Psal. 10.3 Thirdly when a man useth blessing with his mouth and yet curseth inwardly Psal. 62.4 Fourthly when a man blesseth his friend by way of flattery Pro. 27.14 Fiftly when a man blesseth Idols by worshipping them and by setting his affections upon them Esay 66.3 Thus of blessing as it is a vice As blessing is a vertue it is performed divers waies as first from Superiours to their Inferiours so parents blesse their children Gen. 27. Ministers blesse the people Num. 6.23 1 Cor. 14.16 Secondly Inferiours blesse their Superiours as the Subject the King 2 Sam. 14.22 the Child his Parents Pro. 30.11 the People their Teachers Mat. 23.39 In this place I take it blessing is considered of as it is required of all sorts of men towards all sorts of men and in particular towards their enemies or such as wrong them or revile them and so a true Christian should blesse both in deeds and words He blesseth in deeds when either he is a meanes to keepe others from evill 1 Sam. 25.33 or by doing good or shewing mercy to others and so a man blesseth his enemy when he relieveth him in his misery and overcommeth his evill with goodnesse Rom. 12.20 21. Yea a man may be said to blesse when he causeth others to blesse either God or himselfe for his well-doing Thus Iob blessed when hee caused the poore to blesse him Iob 31.20 It is required also that we blesse one another in words and in particular it is required that we blesse them that curse us Mat. 5.44 Rom. 12.14.1 Cor 4. 12. And this we doe 1. By gracious communication in generall when we use such words as may not onely expresse to the life the power and truth of the gifts of grace in us but also may minister grace to the hearers if it be not their owne fault 2. By acknowledging the just praises of others 3. By praying for them Mat. 5.44 Psal. 109.4 4. By giving soft answers Pro. 15.23 and entreating them to avoid strife Gen. 13.8 9. 5. By a discreeâ— reproofe of their sin for as he that slattereth curseth so â—e that wisely reproveth blesseth Pro. 27.14 Psal. 141.5 The Use should be to stirre up all true Christians to practise true vertue of blessing and to carry themselves so as all their words and actions may be blessed and a blessing to them that converse with them and may appeare to be so even to their enemies It is a hard lesson but yet if we seeke constantly to God for this helpe it may be attained in some acceptable manner Knowing that yee are thereunto called Many things may be here observed Doct. 1 That a Christian should be vehemently affected with the consideration of his calling and that for divers reasons 1. Because of the cause of it which was Gods purpose election and free grace in Jesus Christ. Wee were sinners and we were not called for any workes of ours Rom. 8.28 9.11 2 Tim. 1.9 The winde bloweth where it listeth wee are taken and others refused And this is the more to be thought on because this grace was given us in Jesus Christ before the world began 2 Tim. 1.9 It could not be had but by a mediator and it was granted from all eternitie 2. If we consider from what we were called from grosse darknesse 2 Pet. 1.9 from this present evill world Gal. â— from the lump of forlorne mankinde from innumerable sins and curses from the danger of eternall damnation of body and soule for ever 3. If we consider the wonder of the meanes of our calling which is by the Gospel which is the voice of Christ raising us out of the graves of sin even that voice that shall make mens dead bodies arise at the last day doth now raise the dead â—oules of men in this world One resurrection in this life another at the day of judgement Eph. 2.1.2 Thes. 2.14 4. If we consider to what we are called viz. to be partners and companions with Jesus Christ 1 Cor. 1.7 and to great and precious promises Acts 2.39 and to obtaine the glory of the Lord Jesus and a kingdome with him for ever Phil. 3.14 1 Tim. 1.6 The called are vessels of Gods mercie and upon them he will make knowne the riches of his glory Rom. 9.24 6 Because the gifts and calling of God are without repentance Rom. 11.29 This a linke in that chaine can never be broken this takes hold before the world of election and after the world of glorification Rom. 8.30 7. Because the great wise noble and mighty men of the world are not called and God hath looked upon such poore and weake creatures 1 Cor. 1.26 The Use should be to teach us with all possible affections to magnifie Gods grace in our calling and to strive to walke worthy of our calling Eph. 4.1 and to pray hard unto God to fulfill the worke of his grace in our calling that we may live to his glory and abound in all faith and well-doing 2 Thess. 1.11 12. The second Use may be for great reproofe of mens wickednesse in neglecting the voice of Christ in the Gospel and in entertaining so many excuses and delaies hardning themselves in their evill waies and suffering the Divell to keep them without this high preferment Mat. 22. Doct. 2 From the coherence it is plaine That all Gods servants are called to holinesse of life as well as to happinesse Their calling is a holy calling and they are called to be Saints Rom. 1.7 so also 2 Thes. 2.13 14. 1 Pet. 1.15 1 Thes. 4.7 The Use is to discover false Christians from true by their fruits you shall know them Such as make not conscience of their waies to serve God all the dayes of their lives in holinesse and feare are not right Christians And therefore as men desire to have comfort in their calling they must take heed that they abuse not their liberty to licentiousnesse Gal. 5. â—3 Doct. 3. The calling of a Christian is a hard calling to flesh and bloud he is called to hard work As in the coherence here to be so humble and unmoveable and holily disposed as when he is grossely abused and wronged in words deeds yet not only to be patient but to blesâ—e so it is in other parts of their worke as when a man must deny himselfe and take up his crosse daily and follow Christ. For a man to forsake every thing his heart naturally desireth and to be daily crossed is a hard taske The Use should be to raise up the hearts of Christians to a care to live above the course of this world and to presse forward towards the marke not caring for the difficultie of the race but looking to the price of his calling Phil. 3.14 Doct. 4. A true Christian may know his calling know it I
say that is he may be insallibly assured of it And this is true in two respects first he may know that he is truely called and converted and elected of God secondly he may know his calling in respect of the warrant of all his particular actions as here he may know what is required of him in his carriage towards his enemies Now that every true Christian may be sure of his calling and election and may know his conversion is most apparent by these Scriptures 2 Cor. 13.5.1 Cor. 3.16 2 Tim. 1.12 Heb. 8.11 1 Iohn 2.3 3.14 4.16 5.13 19. And that every Christian is bound to seeke this assurance and knowledge is apparent by many reasons As first from Gods Commandement he requires it of us that we should with all diligence seeke to make our calling and election sure 2 Pet. 1.10 Secondly many reasons may be gathered from the effects and benefits such knowledge and assurance will bring to us Assurance is profitable for many things In generall it is our best riches on earth Col. 2.2 and in particular 1. It estates us in all the promises of God when we know we are truely called then we know our right to all the promises of Gods Word 2. It purifieth the heart and life of man Acts 15.9 for when we know we are the children of God we are thereby stirred up to the greater care to please God and walke in his waies 3. It greatly staies and supports the heart of man in the evill day when temptation or afflictions befall us yet the comfort of our assurance sustaines us and refresheth us greatly For helpe in the evill day the Apostle saith we should above all things put on the shield of faith which if it remove not the crosse yet it quâ—ncheth the fiery temptations of Sathan with which we may be assaulted Eph. 6.16 and it greatly helps us against the feare and terrour of death Heb. 10.19 20 22. In a word it overcomes the world 1 Iohn 5.4 5. 4. The faith of a Christian is all his living he lives by faith in all the occasions of life as his faith helps him when all other meanes faile him and makes all other meanes more successfull when he useth them The just man lives by faith The people in captivity that were Gods children raised a living for themselves in a strange land by their faith Hab. 2.5 5. It puts life into all the duties of religion or righteousnesse it worketh by love it â—ets all our affections on worke towards God and his people and creatures Gal. 5.6 6. It opens a spring of grace in the heart of a Christian every good gift from above is excited and made to flow from within him by the benefit of his certaine knowledge and assurance of faith Iohn 7.38 Now if any aske how a Christian comes to know his calling I answer 1. By his sensible feeling of his sins to be a heavie burthen to him of which he is truely wearie so as he desireth more to be rid of them than of any burthensome crosse whatsoever Mat. 11.29 9.13 2. By his manner of receiving the voice of Christ and the preaching of the Gospel not in word but in power The voice of Christ hath a marvellous power over him above all things in the world which appeares by the effects of it for he seeles in hearing the word first such an estimation of it as he acknowledgeth nothing like it for power and wisedome 1 Cor. 1.23 24 Secondly he finds at some times especially such an assurance of the truth of his religion and the doctrine he heareth that he is fully established and freed from his naturall uncertainties about the true religion Thirdly the Word worketh in him spirituall senses and very life from the dead which he feeles in all parts of his conversation making conscience of his waies in all things bewailing his frailties and striving to be such as God would have him to be Fourthly it makes him to separate himselfe from the world avoiding all needlesse societie with the wicked and exciting in him constant desires to use the world as if he used it not Fiftly much spirituall joy before the Lord even then when in respect of outward things he is in much affliction The most of these effects are noted 1 Thes. 1.4 5. 3. By the image of the vertues of Christ in his heart by new gifts in some measure for when God calls a man he reveales his Son in him Gal. 1.15 16. There is begotten in him a likenesse of Christ his very disposition is changed into the similitude of the vertues of Christ God gives him a new heart with the image of Christ stamped upon it and he is like Christ in respect of lowlinesse of minde and meekenesse and contempt of the world and love of God and the godly mercy wisedome patience love of his very enemies and desire to live without offence and praying to God as to his Father Quest. But if Christians may know their calling what should be the reason that so many Christians are so unsettled and are not assured of their calling Answ. Distinguish of Christians some are Christians in name and outward profession but not in deed being not at all converted though they have the meanes of conversion and this is the estate of the most men and women in all places Now some are indeed converted but are weake Christians as it were infants that lie but in the cradle of religion Now for the first sort the answer is easie They know not their calling because they are not called yea they are so far from knowing it that they generally are offended at it that we should teach that any body can know his owne calling certainely Carnall Christians then know it not because they have it not and in particular the causes why these Christians attaine not assurance is because they rest upon common hope of mercy in God which house is but like the house of a Spider and will give up the ghost when the evill day commeth upon them And besides they live in knowne sins which they love and preferre before all things can be offered to them by the Gospel Now it is impossible to have true assurance and to lie at the same time in knowne grosse sins without repentance And further many Christians by their wilfull unteachablenesse and incurablenesse in sinning doe so provoke God that all meanes notwithstanding yet those things that concerne their peace are hidden from their eyes Luke 19.42 Now for the weake Christian the causes of his want of assurance are such as these sometimes ill opinions about assurance either that it may not be had contrary to the charge given 2 Pet. 1.10 or if it be had it will not be profitable contrary to the reasons given before Sometimes it is their ignorance they are so unexpert in the Scriptures that not discerning the frame of godlinesse in generall they can never tell when
as God can curse the very blessings of the wicked so can he and doth blesse the seeming curses of the godly All shall worke together for the best to them that love God Rom. 2.28 All things are to bee measured for good or ill according to the use of them to us That which doth us hurt cannot be a blessing and that which doth us good cannot be a curse Now for the particular unfolding of this blessing they inherit we must know that godly Christians inherit blessing divers wayes 1. From other men and so the poore blesse them for their charity The blessing of him that is ready to perish many times comes upon them Iob 29.13 Their very loynes blesse them Iob 31.20 and their neighbours blesse them for peace making Mat. 5.8 and the godly blesse them for their gifts of grace and pray for Gods blessings upon them Psal. 134.3 and if they have any publike employments for God in Church or Common-wealth the eare that heareth them blesseth them Iob 29.11 And at some times God doth so guide and prosper the wayes of his servants that all sorts of men doe acknowledge them for the seed which the Lord hath blessed Esay 61.8 2. From their owne consciences if the world at any time testifie against him or revile him yea if Divells and men set against him yet he inherits this blessing that his owne conscience will witnesse for him to his singular joy 2 Cor. 1.12 The daily encouragements of a good conscience are like a continuall feaâ—â— within 3. From God and so they have Gods blessing certaine and this is a great inheritance and hath so much happinesse in it as it should swallow up all the grievance of afflictions and the contempts and scornes of the world It is enough if we have Gods blessing Now that this point may be distinctly beaten out we must understand that true Christians may be said to inherit Gods blessing first in a more restrained sense and then in a more large sense In a restrained sense blessing may here be taken for Gods comfortable speaking for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies blessing by words and so it answers to the coherence If they will use good words to men God will speake good words to them And in this sense we may hence gather That Gods naturall language to the called of Jesus Christ is blessing or comfortable words God will speake to his people peace Psal. 84.5 and therefore he gives a charge to his Ministers to speake comfortably to Jerusalem Esay 40.1 2. Secondly that Gods Elect never find this till they have their calling Thirdly that it is a great inheritance in this life to have God to speake well to us Fourthly that if the fault be not in us we shall never have God speake otherwise It is our inheritance to comfort us against all the miseries of life And therefore Ministers that are the mouth of God should studie comfort much and those Christians that desire to have the fruit of their inheritance in this thing should provide to live in such places where God speakes to men And those Ministers have a great account to make that set themselves to speake disgracefully and terribly to such as feare God striving to discourage their hearts and to strengthen the hands of the wicked Thus of the restrained sense onely note by the way That God speaks good words both for his people behind their backs and to his people before their faces They inherit Gods good word for them in their absence Thus God speakes excellently in the praise of Iob to the Divell before the Angels Iob 1. 2. and thus he can speake in the consciences of the greatest on earth in praise of his people as Esay 41.9 Now in the generall sense Gods people enjoy this blessing many waies and that both in this life and in the life to come In this life they have his blessing 1. In temporall things of all sorts he makes the earth blesse them and the heavens and the waters Gen. 49.25 he blesseth them in the Citie and in the field in the fruit of their bodies and of the ground and of their cattell in their basket and in their store when they come in and when they goe out yea God will command the blessing upon them in their store-houses and upon all they set their hands to and he will open his good treasures unto them and blesse all the worke of their hands Deut. 28.2 3 4 5 6 8 12. And if they enjoy not so much in quality of these things as some wicked men yet they have a faire portion and a good blessing because that they have is blessed both in the originall of it and in the nature of it and in the use of it and in their right to it 2. In the meanes of grace and salvation and so they enjoy the blessing of God in his house-keeping and great is that blessing wherewith God blesseth his people in his house on his holy hill and round about The Lord hath long since promised to make all the places about his holy hill blessings Yea there Gods people doe receive showers of blessing every powerfull Sermon is a shower of blessing every doctrine being as a blessed drop of instruction or comfort Ezek. 34.26 Exod. 20.24 Psal. 132.15 3. In the gifts of grace and so he hath blessed us with all spirituall blessings in heavenly things A poore Christian carrieth about with him in his heart more treasure than all the Monarchs of the world being not true Christians can any way possesse or command Eph. 1.3 Thus of Gods blessing in this life After this life who can recount the glory of their inheritance in the blessing they shall have then from God Oh that our hearts could be enlarged to thinke of the power of these words of Christ at the last day Come ye blessed of my Father inherit the kingdome prepared for you before the foundation of the world The Use should be for great comfort to all true Christians They have great cause to rejoyce in their fathers blessing all their dayes and the rather if they consider that Gods blessing as a Father is better than the blessing of any earthly father for an earthly fathers blessingis most an end but verball in words Gods blessing is reall indeeds A father on earth cannot derive blessing to his child from himselfe but from God whereas Gods blessing is from himselfe Besides if an earthly father would blesse his childe yet he wants power to give him what he desires but God our Father is Almighty able to give as much as he wisheth Gen. 28.3 Finally an earthly fathers blessing may be lost as Chams was but Gods blessing cannot be lost he will blesse with everlasting mercy Secondly such as yet enjoy not the priviledge of Gods called ones should be greatly stirred up with desire to get this blessing even to have Gods blessing Let no man be
number of his Elect fulfilled and therefore he dispatcheth away the generations one after another and so shortneth the daies of man for his Elect sake Now for the Uses Are our lives so short then it should teach us divers lessons 1. To pray God to make us able to thinke so and so to number our daies that we may not make any reckoning of any long continuance here Psal. 39. 3. 90.12 2. To make haste and dispatch our repentance and all the businesses that concerne our sound reconciliation and so to walke while we have the light and to use all good meanes while we enjoy them 3. To redeeme the time and save as much of it as we can for the uses of a better life Eph. 5. and to worke the harder to fulfill thy measure and dispatch that taske God hath set thee to doe 4. To lay fast hold upon eternall life 1 Tim. 6. and to make that sure 5. Every day to provide for our departure even all the dayes of our appointed time to wait when our changing shall come Iob 14.14 FINIS AN ALPHABETICALL TABLE OF THE MOST Principall things handled throughout the whole Booke ACtion What things marre a good Action 630 How we are said to doe well ibid. Adoption Wherein the greatnesse and glory of our Adoption appeares 645 their priviledges in this life 646 What kind of persons we must be to attain this Adoption with the markes of it 647 How they must carry themselves 648 Affection We must care that our Affection grow not either cold or corrupt 163 Foure things which abate Affection in the godly ibid. Afflictions The godlies Afflictions are but for a season 56 57 God tries man in Afflictions seven waies 62 63. comforts therein 63 Afflictions better than gold in divers respects 67 Angels Of their names and natures 96 The singular account that God makes of them 97 Their affection to man ibid. 98 Of the Cherubims looking upon the Ark Exod. 268. 98 Of their knowledge affirmatively and negatively 99 100 Antiquitie In what things Antiquitie is ill pleaded 621 What respect is to be had to old time 622 Apostacie twofold 1. inward 2. outward 237 Apparell Rules for it 105. Vide Attire 603 604 605 Application Rules of application of the word aright 288 Assurance Such as have the perswasion of the Assurance of salvation should looke to foure things 77 Astray What is meant by going astray 555 Their miserie that so doe ibid. An aggravation of their miserie 556 Causes of mens going Astray ibid. Signes of a lost sheepe 557 Attire Eleven reasons against vain Attire in women 603 604 Foureteene wayes by which Attiring of our selves becomes vicious 605 B BAbes Why most are Babes in religion 228 Speciall duties of new borne Babes 229 What Babes by nature should teach men in grace ibid. Backe-biters Vide Evill-speakers or Whisperers 215 216 Behold The diverse acceptation of the word 274 Beleeve Vide Faith Beleevers They onely have benefit by Christ 154 We may be said to beleeve five waies 156 What it is to be a true beleever 290 In how many things it is seen ibid. c. It s excellencie 625 Helpes to it ibid. Rules for a right trusting in God 626 It is by Christ that wee beleeve in God and that for divers reasons 157 Birth Borne The necessitie and hoâ—â—ur of our new Birth 32 Why repentance is called a new birth 184 We had need often to be put in mind of our new Birth 185 Lets of it with excellent uses thereof ib. Bishop The word expounded 566 Christ excels all other Bishops in ten respects 561 All are happy that live under the charge of such a Bishop 567 The duties of such as be under his charge 568 Blesse Blessing How man blesseth God how God man how man blesseth man 29 30 Divers kinds of Blessings 688 When we blesse indeed and wherein it stands 688 689 Godly men inherit the Blessing many wayes 694 In this life three wayes ibid. c. What we must do to get Gods blessing 695 How godly men may grow in the comfort of Gods Blessing 696 Bloud The benefits flowing from Christs Bloud 21 This his Bloud diversly taken 145 Why shed ibid. Why this is most urged ibid. c. The uses of it 146 The preciousnesse of it ibid. What makes it so precious ibid. Bowels What Bowels of mercy doth import 183 When they are right 684 Motives to affect the having such Bowels 685 Brother Brotherhood How we should expresse our love to the Brotherhood 477 In what respects godly men are Brothers 178 478 680 Reasons perswading to love as Brethren 680 With what kind of love we are to love the Brethren 681 Rules for Brotherly love 682 Build Builders Meanes to build up a Christian 260 Causes why men are so little edified 261 How farre wicked men may be said to be Builders 295 296 The causes why many great and learned are oft times Destroyers rather than Builders 296 How Builders that is Churchmen refuse Christ 298. and how Christ refuseth them 299 C Calling It is a matter of great weight to shew a good warrant for our Calling 2 3 Seven sorts of men transgresse about their Calling 3 Those sorts of lusts which must be hatefull to us after our Calling 114 Eight reasons why we should avoid lusts after our Calling ibid. How many waies God calleth us 119 120 What our effectuall Calling is 120 Why our conversion is termed our Calling ibid. How a true Calling may be discerned ib. Seven things which we are called to 121 Three sorts of Calling 1 personall 2 naturall 3 supernaturall 334 335 Distinction of Callings 335 Foure things in the order of working in our Callings ibid. Eight signes of effectuall Calling 336 Five rules to shew us how to walk worthy of our Calling ibid. The danger of such as refuse their Calling in eight things 337 Of the C. of the Gentiles in generall 345 Why Christians should be affected with the consideration of their Calling 689 The Calling of a Christian is a hard Calling 690 The necessity of knowing our Calling ib. By what meanes 691 Ceremonies About taking and giving scandall in the use of Ceremonies 436 Chastity twofold 1 of body 2 of mind 594 Chastity must be as well in married persons as in single 595 Motives to Chastity 596 It is specially charged upon the woman ib. Preservatives of Chastity ibid. How a chaste wife may be discerned 597 Christ. The benefits flowing from his bloud 21 22 His generation and ours how unlike 31 In three things wee should learne of Christ to carry our selves towards God as our Father 31 Christ hid till his second comming in sixe respects 69 Seven signes of his love in the sparkle 71 Seven more in the flame ibid. The word Christ is a word collective 144 His bloud precious 146. c. He is said to be a Lamb in sixe respects 147 Christ manifested five wayes 152 Beleevers onely have benefit
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
called 272 Wherein it exceeds all other writings ibid. Servants Service How we are to serve God 473 Who are rejected from the number of Gods Servants 474 It is an excellent freedome to be a Servant of God 475 Their prerogatives ibid. Servants are of divers sorts 486 For what cause Servitude came in ibid. How a godly Servant may comfort himselfe in his estate 488 They must be subject three wayes 490 Helps in their subjection ibid. They are to shew their feare of God in their callings 492 Their feare towards their Masters shewed divers wayes 493 Sheep Signes of a lost Sheep 557 Hopes of returning 558 Motives to returne 559 The time when the number and meanes 560 The maner and signes of returning 561 The lets 562 Shepherd What attributes are given to Christ as a Shepherd 563 564 He is the one true great and good Shepherd 564 The happinesse of such as live under this Shepherd appeares in ten things 565 Shew Seven wayes whereby we may offend by outward Shewes 333 Motives to the Shew of vertue 334 Sicknesse Vide Healing How it comes into the soule 548 The Sicknesse of the soule grievous many wayes 549 Why many feele not the Sicknesse of the soule ibid. Silence To put to Silence is diversly accepted 455 Sin Sixe wayes by which one mans Sin is derived on another 141 How many wayes Sin hinders the growth of the word 200 A man may be said to make Sin many wayes 522 523 How Christ had no Sin 524 Inwhat respect Christ bare our Sins 531 His sufferings fitted to our Sins 532 Men are said to be alive in Sin many wayes 535 Their miserie great that so doe ibid. Sinner To be a worker of Iniquitie what and three wayes manifested 397 Sion The Church is like Mount Sion in many respects 276 How the Citizens of this City may be knowne 277 Their speciall priviledges 279 Sober Sobrietie A fixefold Sobrietie 104 Sojourners Vide Saints and Strangers 4 5 132 Soule What it is 76 Soule taken many wayes 367 Its description ibid. Seven things considerable in it ibid. c. It is a substance but not bodily 368 It is immortall 369 Its originall 371 Anima non est ex traduce 372 God creates the Soule 373 374 Objections against it answered 374 375 Of the union of the Soule with the body 376 Shewed by many similies 377 By what band the Soule is bound to the body ibid. The faculties of the Soule 378 Its five senses 379 The inward senses three 380 The Soule gives to the body a threefold motion 311 The facultie of reason in the Soule and wherein it excells 382 The end of its creation 383 Foure kinds of warre against the Soule 384 The Flesh wars against the Soule five wayes ibid. How the Soule comes to be diseased 548 The sicknesse of the Soule grievous many wayes 149 Many feele it not ibid. The Soule synechdochically signifieth the whole man 17â— Speaking Vide Evill-speaking and Report Spirit What need our Spiritâ— have to be sanctified â—5 In what its sanctification consisteth ibid. Eight things belong thereto 16 Why the Spirit is called the Holy Ghost 93 Why the Holy Spirit ibid. Sprinkling The meaning of that ceremonie of Sprinkling Christs bloud 22 A fourefold legall Sprinkling 22 23 c. The manifold passages of Sprinkling the Passeover opened 25 26 Statutes God hath foure Statute books 149 Foure praises of those Statutes ibid. Stone How Christ is said to be first a Stone secondly a living Stone 249 250 This Stone disallowed how and by whom 251 252 Wicked men compared to Stones in many respects 258 So the godly also ibid. Reasons why we ought to be lively Stones 259 That Christ is laid as a foundation Stone imports many things 276 A corner Stone 282 Elect and precious ibid. Strangers Who and why man is a Stranger even in five respects 3 4 The Elect are Strangers 4 And in foureteene things they should be like Strangers 4 5 The word Stranger literally and mystically taken 132 Prettie allusions from Israels being in Egypt 132 c. We should carry our selves as Strangers 364 Submission The Submission which belongs to Princes and Magistrates hath sixe things in it 425 Objections against this Submission answered 427 Suffer The markes of such as truely suffer with Christ 315 Divers wayes of Suffering 514 Christ Suffered for us in divers respects 517 518 His Sufferings were for our examples 519 Ten things to be followed by the examples of Christs Sufferings 521 Christs Sufferings 〈…〉 532 He suffered in his body and soule 533 Why he suffered on a tree 534 T TAbernacle Christ hath a fivefold Tabernacle 261 A godly man like a Tabernacle in many respects 262 Excellent uses hereof 263 Taste What will bring us unto a good Taste of Gods goodnesse 239 240 Our true Taste is seene both by the causes and effects 241 Wherein the Taste of the godly and wicked differ 242 How far the Taste of the wicked may goe 243 The uses of it 243 244 We can have but a Taste of Gods sweetnesse in this life 244 The uses of it ibid. The true causes of the want of Taste to the Word 245 When we have tasted of it we must not lose our Appetite 246 Temptation Foure sorts of it 57 Sathan tempts five wayes 58 Thirteene degrees of it ibid. c. How Sathans Temptations differ from our owne concupiscence 59 60 Comforts against Temptation 60 Twelve rules in Temptation 61 God tempts man sixe wayes 62 Seven wayes in affliction 62 63 Testimonie The Scripture is our sure Testimonie and thence how our Testaments are to be fetcht 124 125 Time Times Foure sorts of men have enquired about Times 1. The curious 2. The weake 3. The superstitious 4. The wise 83 Tradition The word is taken five waies 89 90 How many wayes children are infected by the Tradition of their fathers 142 Why those Traditions should be so infectious ibid. c. Trust. Five things pertaining to a perfect Trust 105 Nine wayes to shew our Trust 108 Truth What it is 175 What it is to obey the Truth how 176 V VAine-glory Wherein it is seene 512 Verily The word oft used in Scripture and that for three speciall causes 150 151 How many wayes we shew forth the Verilies of Christ 332 333 Why the Verilies that are in us are called Christs Verilies 334 Vertue How the word is taken in the Originall 327 Nine Vertues in Christ which we should shew forth 329 Vertue and Grace are a Christians best riches 618 Vessell The word Vessell diversly taken 642 Visit Visitation Men are said to visit diversly 412 So God also ibid. c. First in judgement 413 Secondly in mercy 414 Signes of such as he visits in mercy 415 What glorious things the day of Visitation brings forth 419 Uncleannesse Two waies contracted 25 Unitie Of Unitie in mind or judgement 674 675 Helpes thereto 676 Aggravations against discord in opinion 677 Many ill causes of
neither will their Baptisme helpe them for neither circumcision nor uncircumcision availeth any thing but a new creature Gal. 6. Ob. If any say But though they be not now under mercy yet hereafter they may bee upon Repentance Answ. I answer that in this they say truly but yet not safely for many men that have promised themselves the late repentance and mercy have died in their sinnes before they could ever repent And thy times are in Gods hands thou knowest not when nor how thou shalt die and therefore the surest way is now to turne to God with all thy heart as they were counselled more at large Ioel 2.12 13. Now for the fourth it may awake some sort of offenders the more effectually that besides the generall threatnings against wicked men they in particular are assured that they are not under mercy As first such as shew no mercy to men Iam. 2.13 and such as transgresse of malicious wickednesse Psal. 59.6 and such as are people of no understanding Esa. 7.11 and such as walke after the imaginations of their owne wicked hearts and will not hearken unto God Ier. 15.5 10 12. and such as blesse themselves in their heart when they heare the curses of the Law Deâ—â— 29.19 and such as steale murther commit adultery and sweare falsly Ier. 7.9 and many other particulars Catalogues might be instanced in all the severall Scriptures the Prophet Malachy puts in such as deale corruptly in tything and offering Malach. 1.8 9. To conclude the counsell of the Prophet Ieremy is excellent in this case who most effectually speakes thus Heare yee give eare bee not proud for the Lord hath spoken Give glory to the Lord your God before he cause darknesse and before your feet stumble upon the darke mountaines and while yee looke for light hee turne it into the shadow of death and make it grosse darknesse But if yee will not heare my soule shall weepe in secret for your pride and mine eye runne downe with teares Ier. 13.15 16. Use 2. Secondly the consideration of this doctrine may justifie the practice of godly Ministers that denounce the judgements of God upon their heaâ—ers that live in sinne without repentance It is their duty to shew them that they are not under mercy they are required to cry aloud and to shew Gods people their sinnes Esa. 58.1 And the Prophets that cried Peace peace are extreamly threatned of God so as for not warning the people the blood of their soules is required of the Prophets Ezek. 33. vers 2. to 10. Use 3. The third use may be therefore for the singular humiliation of wicked men that live in the assemblies of Christians Though they have obtained a place in Gods Church yet they have not obtained mercy but live under the fearefull displeasure of God and this is the more terrible if they consider three things First that this is the case of multitudes of men in the Church but a remnant are under mercy Which will appeare more distinctly if you draw out of our assemblies such as in Scripture are expresly said not to bee under mercie as First take all such as yet live in their naturall Atheisme that mind not God nor Religion that onely care for earthly things and shew it by a constant either neglect or contempt of the publike assemblies of Christians amongst us These cannot obtaine mercy because they refuse to heare Gods voyce and to seeke to the ordinary meanes of mercy Isaiah 50.1 2. Heb. 3.7 Secondly draw out then secret offenders such as sinne in the darke and say Who seeth us There are many amongst us that for ought wee know live honestly who yet in secret are polluted with desperate abominations as fearfull deceit in their callings prodigious filthinesse of body or the like Thirdly remove from us likewise open and notorious offenders such as are drunkards outragious swearers knowne adulterers or fornicators murtherers railers and extortioners For to such belongeth not Gods mercy or Kingdome 1 Cor. 6.9 Fourthly then separate from us such as are onely civilly honest and not religious There are many that are farre from grosse offences either open or secret who are not yet under mercy which is discovered divers wayes as by their ignorance For God will not have mercy upon people that have no understanding Esa. 27.11 And by their impenitencie They never soundly and in secret confessed their sinnes to God they never mourned for their many corruptions there is a world of inward wickednesse which they were never humbled for And also by their unbeliefe They know no way how to be saved by Christ by effectuall beleeving on his mercy but thinke to bee saved by their owne good deeds or else they live in a generall security not looking after salvation but thinking it enough that they are well accounted of amongst men Lastly cast out hypocrites that onely make a shew of godlinesse and have not the power of it that draw neere to God with their mouthes but have their hearts farre from him These in vaine worship God These are Jewes outward but have not the circumcision of the heart and therefore their praise is not of God You may easily conceive how small a number will remaine if all these be deducted out of the societies of Christians Secondly if they withall consider that if mercy be not obtained all else is in vaine It doth not profit him to obtaine credit riches friends in this world long life or ought else if hee obtaine not mercy what shall it advantage thee to obtaine the whole world if for want of mercy thou lose thine owne soule Thirdly it increaseth their misery that they may die in the case they are in For either God may take away the meanes of mercy from them or may leave them to so much insensiblenesse as they may remove themselves from the means of mercy or God being provoked by their loâ—g obstinacie may deliver them up to a reprobate sense or God may suddenly take them away by death and then woe unto them it had beene better for them they had never beene borne Quest. But some may aske What should be the cause that so many obtain not mercy of God seeing God is in his owne nature so gracious and they are in so great need of mercy Answ. I answer that the cause why some obtaine not mercy is First because they seeke it not they be at a great deale of care and paines many times to seeke other things but they altogether neglect their owne mercy and seeke not for it Now God stands upon that that he will be sought unto the house of Israel must know that though God be many waies gracious as is shewed at large Ezek. 36.25 c. yet for all this he will be sought unto or else even Israel may want mercy vers 32. Secondly others are so farre from seeking mercy that they refuse mercy when God in the Gospel daily calls upon them and beseecheth them to bee
maintaine good workes Tit. 2.8 They must shew their faith by their workes and so they are justified before men by the workes which they behold Iam. 2. They are the expresse words of S. Iames also in his third chapter vers 13. Let him shew by good conversation his workes And the Apostle Paul saith If there be any praise thinke on those things that may get praise Phil. 4.8 Yea some Christians are charged to be patterns of good workes Tit. 2.7 Now for explication of this point I would consider first what workes may bee shewed and then secondly what workes may not bee shewed For the first I will only now instance in the Apostles catalogue in the second of Titus Old men may safely shew sobriety gravity temperance soundnesse of their faith love and patience Old women may safely carry themselves in a holy behaviour and be teachers of good things especially to the younger women Young women must shew their sobriety love and obedience to their husbands discretion chastity care of their children and houshold affaires Young men may shew that they be sober-minded Ministers offend not by teaching uncorrupt doctrine with gravity and sincerity nor when in conference they speake soundly and things that cannot be justly taxed Servants offend not by shewing obedience to their masters and all good faithfulnesse and desire to please them well in all things For the second the shew is condemned in divers sorts of workes as 1 Secret duties of what kind soever must not be done to the beholding of others thus to pray or fast that others may see or heare is not lawfull Mat. 6. 2 Such workes as are done deceitfully are justly taxed for the shew of them as when Ananias and Sapphira will make a shew of bountie which was not performed as they pretended Act. 5. 3 All workes that are done with affectation when the praise of men is simply and onely sought are Pharisaicall and ill done 4 All the workes that are done about the use of the meanes of godlinesse if practice bee not joyned with them are rejected of God and the shew of them is condemned Thus to make a shew of hearing Sermons reading the Scriptures frequent and long prayers strict observing of the Lords day and the like when there is not a sound care of a holy life are not good workes nâ—r is the shew of them commended Esa. 1. Mic. 6. 5 To shew care of lesser duties and live in the carelesse and manifest neglect of greater and more necessary duties is likewise Pharisaicall and condemned Mat. 23. Thus of the beholding of good workes They may glorifie God To glorifie God is in the etymologie of the word to make God glorious Now the glory of God is the excellencie of God above all things as is by way of exposition added Esa. 35.2 The question then is How can God be made glorious or excellent seeing his excellencie is as infinite as his nature is and to that which is infinite nothing can be added For the resolving of this question we must understand that if Gods nature be considered in it selfe it is so excellent as nothing can be conceived or done that should bring glory to it But when the Scripture speakes of glorifying of God it meanes it of such an excellencie as to our capacity by reflexion and resemblance some way expresseth the similitude of Gods excellencie which we call his glory And so God is glorified by himselfe or by us God hath made divers impressions of his owne excellencie and set it out by way of image or similitude as First in the divine nature of Christ. For Christ as the Sonne of God is said to be the splendor and brightnesse of his Fathers glory Heb. 1.2 Secondly in the humane nature of Christ. For in his humane nature did the God-head dwell and shine as the candle in the lanthorn and so the glory of God appeares amongst men for when Christ was incarnate and came to dwell amongst men they saw his glorie as the glorie of the onely begotten Sonne of God Iob. 1.14 Thirdly in his workes for the invisible things of God as his power and wisedome in the excellencie of them are made visible unto our observation in the creation and government of the world in the great booke of the creatures is the glory of God written in great letters Rom. 1. Thus the heavens declare the glory of God Psalm 19.1 And in this great booke the glory of the Lord is said to endure for ever and the Lord will alwaies rejoyce in this impression of his glory in his workes Psalm 104.31 and as all the workes of God are his glory in that they do some way set out his excellencie so especially miracles are in a high degree resemblances of Gods glory and therefore are these workes of wonder called the glory of God Thus the power of God in raising Christ is called his Glory Rom. 6.4 and so the marvellous workes mentioned Psal. 97.4 5 6. so Christ in working the miracle in Canaan of Galile is said to shew his glory Ioh. 2.11 And as workes of miracles are called the glory of God because God hath in them stamped some lively resemblance of his excellencie so also workes of speciall justice done upon Gods enemies are called his glory also as the se places shew Exod. 14.14 Num. 14.21 Esa. 13.3 So also Gods mighty working in delivering his servants is called his glory also Psal. 105.5 6. and 57.6 and 85.9 Fourthly in man God hath imprinted his glory and so in all sorts of mankind they are called the glory of God in respect of their resemblance of Gods soveraignty man is as it were a visible God in this visible world and in respect of his superioritie over the creatures resembles God 1 Cor. 11.17 And as God hath imprinted his glory upon all men in generall so in a speciall manner upon some men as 1 Upon such men as shine in the outward dignity and preeminence of their places in this world above other men their glory is said to bee Gods glory 1 Chron. 29.11 12. 2 Upon such men as are indued with the grace of God and the vertues of Jesus Christ these beare Gods Image and are therefore called his glory Esa. 46.13 2 Cor. 3.18 Psal. 90.17 3 In a more principall manner upon such as be received up to glory in heaven Thus God will be glorified in his Saints at the day of Judgement 2 Thes. 1.10 This is that glory of God which the godly doe hope for with so much joy Rom. 5.2 Fifthly in certaine visible signes and testimonies of his presence Thus the consuming fire on mount Sinah is called the glory of God Exod. 24.6 16 17. So also the cloud that filled the Temple Exod. 40.34 and the cloud that rose upon the Tabernacle in the wildernesse And so the signes of Gods presence in heaven are in a speciall respect called his glory Thus Stephen saw the glory of God and