or to the poore or to the Church or to the service of my country or to the conversion of soules c. have I ministred the wit or learning or wealth or power the Lord hath given me Contrariwise it cannot but be wofull to some to remember on their death beds that they have spent their meanes and gifts to promote wicked courses and to procure sinne or to maintaine the riotous or gamesters or whores or dogs or any way their own lusts oh what wil they say when they are asked whom have you clothed fed comforted counselled admonished c. But unto us But why are we honoured thus and not the Prophets The Lord sheweth mercy on whom he will shew mercy I meane it for the manner and time and measure and meanes we must not herein dispute with God yet even this tends wonderfully to the praise of Gods constant love to his Church we see he doth not grow weary of his affection he did not spend all his grace and favour upon Kings Patriarchs and Prophets but he is ready to entertaine even the prodigall sonne of the Gentiles with as hearty or rather more hearty entertainment then ever he did the Jewish children that had not departed out of their fathers houshold Secondly this also shews that extraordinary gifts are not the best for us wee want the gifts of prophesie but to have the glorious grace of Christ is better then all for we see the Prophets desired it more and great reason for one may be a Prophet and yet not be saved Math. 7. but so one cannot have the true grace of Christ but they shall be saved hee is in better case that can pray with the Spirit then he that can prophesie For God is rich to all that call upon him and whosoever calleth on the name of the Lord shall be saved Rom. 10.10 Ioel 2. Besides we may note here that God will not be bound to shew his tenderest kindnesse to his best servants no doubt the Prophets were better servants to God then we are yet you see they must not envie it to know that others shall be more made on then they Finally here is implyed that Gods promises and provisions of grace can never be in vaine If it be not for the Prophets yet it must be for us For so in the originall it is as if it were rendered but yet unto us to note that no word of God shall be in vaine Esay 55.11 They did minister This phrase imports divers things 1. Wee are here againe occasioned to think of a strange depth of respect God beares to the meanest of his children none are too good in his account to doe them service the Prophets must not think scorne to minister to them yea so doth God reckon of them that Kings and Queenes must not be too good to nurse them yea we see here the Angels are desirous to know or doe any thing that concerns them yea the holy Ghost will leave heaven to doe them good Oh the bottomlesse depth of Gods love and oh the barrennesse and shallownesse and unthankfulnesse of mans heart that cannot be more inflamed towards God to render love for love yea wee should be afraid ever to challenge God for want of love we should account it a great offence to call his affection in question the Lord takes it wonderfull ill Esay 49.15 16. 40.26 oh that God should love us so beyond all president all desert yea above all we could desire and yet we be still so slow hearted 2. From this phrase we may note that the greatest in the Church ought to account it their honour to doe service to their brethren It it charged upon all without exception to serve one another by love Gal. 5. and Christ saith of the greatest let him be your servant Mat. 20. The Use is for all of us to search our hearts to see whether we can finde such a noisome pride in our selves as that at any time we should think our selves too good to doe Gods work or to doe service to any of Gods people if we doe find it let us purge it out as vile leaven and be humbled for it before God else the Lord may perhaps finde out waies to shame us and scourge us that we dreame not of 3. This word Minister as it is in the originall excellently imports how we should serve one another For it is to serve as the Deacons did 1. out of conscience of a calling and commandement from God 2. with all diligence 3. constantly 4. cheerfully Rom. 12.5 with all humility making our selves equall with them of the lower sort All this the Deacons did 4. This word imports that spirituall things are from God onely in respect of beginning and as the primary cause For the Prophets doe but minister them They have nothing but that they have received for every good and perfect gift commeth downe from God the Father of lights which should teach us in the use of all meanes to direct our hearts to God The things which were reported unto you These words evidently shew First that the primitive Church was first taught by tradition that is by lively voice not by written Scriptures onely so was Adam so were the Patriarks for the first 2000. yeares 1 Thes. 2.15 But might some one say Doth not this wonderfully make for the Papists in their opinion about traditions No whit at all and that this point may be more fully understood I will shew out of Scripture that the word Tradition hath been taken three waies and then declare particularly that this doctrine can make nothing for the Papists 1. Sometimes by traditions are meant the inventions or precepts of men imposed with opinion of holinesse and necessity upon the consciences of men and so it is taken and taxed Mat. 15.2 3 6. Col. 2.8 2. Sometimes by traditions are meant certaine rules prescribed by the Apostles concerning things indifferent and their use Thus the Corinthians are praised because they kept the traditions as the Apostle delivered them unto them 1 Cor. 11.2 3. Sometimes by traditions are meant certaine orders appointed by the Apostles for the prevention of disorder in manners in the Churches of Christians and thus I take it to be understood 2 Thes. 3.6 when condemning such as would not work he saith they walk disorderly and not after the traditions which ye received of us It seemes the Apostle had prescribed some courses for preventing of idlenesse and such inconveniences 4 Sometimes it is taken for the very word of God delivered by lively voice so the word was delivered 2000. years before the law 5. Sometimes it is taken for the word of God as it was first delivered by the Apostles while the Scriptures was yet unfinished whether it were delivered by report or writings and so 2 Thes. 2.15 1 Cor. 11.23 15.3 According to the fourth sense or this last it is taken here Now this can make nothing for
Apostle here exhorteth and withall we should bring with us faith to beleeve that Godâ— word shall turne to our nourishment Shall we trust nature for the goodnesse of milk and shall we not trust God for the efficacy of his word when he tels us it will nourish like milk And the rather should wee make our recourse with gladnesse to the word because it is so cheap a food we may buy this milke without money that is without merits only if we will heare our soules shall live Esay 55.2.4 yea let us for ever be thankfull to God for his word in this respect Was it so great a blessing that God brought the Israelites to a land that flowed with milk and hony for their bodies for the greatnesse of which blessing God doth so often put them in minde of it How great then is the marvellous goodnesse of God that hath made us to live in these times of the Gospell when the Land flowes with this spirituall milk and hony Let us labour to be thankfull and bring forth fruits worthy the bounty of God left the Lord send the men of the East to dwell in these palaces and to eat our milk and wee be cast out as it was said in the Letter Ezech. 25.4 Oh that we could see our happinesse in these daies of salvation this is that milke of the Gentiles prophecied of which wee enjoy and sucke now from the breasts of Kings living under Christian Magistrates that command the preaching of this sincere word of God Esay 60.16 Sincere The word may besaid to be sincere in two respects First in it selfe secondly in effect in it selfe it is sincere because it is without error without sinne and there is no deceit in it at all Prov. 8.7.8 Psalm 19.8.9 And because it hath no composition in it but is the very pure word of God as it came from God himselfe at first there is not a word in it but it was written by men inspired immediately by the holy Ghost 2. Pet. 1. ult And as it is in it selfe so it is by effect It makes men sincere It makes crooked things straight It purgeth out hypocrisie and all leaven out of the minds and hearts of men it both teacheth and worketh in the godly a spirit without guile Psalm 19.8.9 The Use may be both for instruction and reproofe For instruction both to the people and to Ministers To the people and so men should here learne First to love the word and long after it for this very reason because it is so pure and sincere so void of harme or danger so did David Psalme 119.146 Secondly when we finde our natures crooked and corrupt and deceitfull and tending to hypocrisie we should bring our hearts to the word to be mended For this you see is a property of the word it will make men sincere Psal. 19. 8 9. and 119. Iohn 17. 20. and as any men have more betaken themselves to the word the more sincere they have alwayes growne Thirdly to receive the word with full assurance we may trust upon it it cannot deceive us what we finde for comfort or directions in Scripture we may build upon it Never man was disappointed of his expectation that trusted upon the word of God but in God they have ever praised his word 2. Pet. 1.20 Psal. 56.10 and 10.1 Fourthly as the Ministry of Gods servants doth more declare the sincerity of the word so we should bee more in love with it wee should like praier preaching I meane not witlesse and unlearned preaching but such preaching as maketh demonstration to the conscience out of the pure word of God in things that concerne the good of the soules of men and the glory of God the word doth ever profit men most when it is most sincere that men onely speake the words of God Fiftly to stick to the word of God without going to the right hand or the left there can be no sinne but what is condemned in the word nor can there be duty not commanded therein nor can there be matter of faith not propounded therein Oh how happy were we if we could stick to the old foundation even the sincere word of God and not adde nor diminish the hatefulnesse of departing from the word on the left hand is in most places discovered But Oh the deceitfulnesse of mens hearts and the wretched pronenesse of men to sinne by finding out many inventions Men runne out and that very fast on the right hand we have new opinions and strange fancies coyned every day Little doe the better sort of people many of them think of traditions on the right hand their faith is led into bondage when they can yeeld no better reason than it is such a mans judgement or else he thinketh so himselfe or the reasons brought are urged without any demonstration from the word of God and Scripture Happy above the most Churches under heaven were this nation if this point were understood and carefully observed if we could sticke to our first grounds in parting from the Church of Rome viz. to admit no opinions nor charge our conscience with more obligations but out of the word of God Ministers also may learne from hence what and how to preach that is the best preaching which is eminent for two things First that tends to beget sincerity clearnesse of judgement distinct evidence of assurance and strict holinesse of life in the hearers Secondly that shines in the native lustre of the word in it selfe without mixture when men know no matter no stile no wisdome comparable to that which may be had in the word This also may serve for reproofe First of such Ministers as preach not sincerely and such are they that preach for corrupt ends though they preach true doctrine Phil. 1. 17. and they that preach obscurely and carelesly and strive not to set out the glory of the truths they propound and they that are like lewd Vintners which mixe the word with the errour of their owne braines or with the traditionâ— of men or with a manifest strife to bring in mans wisedome to Gods word more desiring to shew their owne wits and learning than the glory of the scriptures 2. Cor. 4. 2. and 1. Cor. 1. 17. and 2.4.5.13 2. Of the people for that great wanâ— of appetite to Gods pure word and the plaine preaching of it Thus of the second reason the third is taken from the effect and the profit which will follow viz. they shall grow thereby That ye may grow thereby This point of the growth of a Christian is of singular use and meet to be fully and particularly opened and therefore I will observe five things concerning it more especially First that we ought to grow in grace Secondly in what things we should labour to grow and abound Thirdly what are the rules to be observed that we might grow Fourthly the signes of growth Fiftly the uses of the whole First for the first Christians
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 〈◊〉 〈◊〉 〈◊〉
in particular concerning the sinne of speaking evill of the godly and the point is That Gods gracious visitation doth cure that disease exactly Hee will never raile any more that is truly gathered unto God in his day of visitation It is possible Christians may speake evill one of another in particular and it is lamentable when they doe so but that is upon supposall of particular faults in those of whom they speake evill But that a man should speake evill of godly men in generall because they are godly with desire hee might finde them evill doers is a vice not found in such as are truly called And therefore let such as are guilty of that sin of speaking evill of good Christians because they follow goodnesse know That their day of visitation is not yet come Verse 13. Submit your selves to every ordinance of man for the Lords sake whether to the King as superior FRom the thirteenth Verse of the first Chapter to the ninth Verse of the third Chapter is contained matter of exhortation and the exhortation is either generall or speciall The generall exhortation concernes all Christians and hath beene set downe from the thirteenth Verse of the first Chapter to the end of the eleventh Verse of this second Chapter Now those words and those that follow to the ninth Verse of the next Chapter containe speciall exhortations which concerne some Christians onely namely subjects servants wives and husbands Of the duty of subjects hee entreats from Verse 13. to Verse 18. Of the duty of servants from Verse 18. to the end of this Chapter of the duty of wives in the seven first Verses of the third Chapter and of the duty of husbands in the eighth Verse of that Chapter So that the Apostle having taught all Christians before how to behave themselves in their generall calling hee now undertakes to teach some sorts of Christians in particular how to order themselves in their particular callings and so hee teacheth them in some things that concerne the Politickes and in some things that concerne the Oeconomickes Unto order in a Common wealth belongs the duty of Subjects and unto houshold government belongs the duty of Servants Wives and Husbands From the coherence and the generall consideration of the whole exhortation divers things may bee noted before I breake open the particulars of the Text. 1 The Word of God must bee the warrant of all the actions of our life it not onely gives order about the businesses of Religion but it prescribes matter of obedience in all our conversation it tells us what to doe in our houses and in the Common wealth as well as what to doe at Church which shewes us the perfection of the Scripture Theologie is the Mistresse of all Sciences it perfects the sound knowledge of the Ethicks Politickes or Oeconomickes and it should teach therefore in our callings whether generall or particular to seeke warrant from the Word which warrant wee may finde either expressed particularly or else implyed in generall directions and withall wee should take heed that wee make not more sinnes in any estate of life than are made in Scripture and so not affright or disquiet our selves with vaine fears that way 2 The Apostle would have Christians in a speciall manner carefull that they offend not the lawes of the Princes of this world this appeares in that hee enjoines them the duties of subjects first and in that they doe teach them the duty of submission both in this and other Scriptures with great force and violence as it were of arguments which shewes that they were wonderfull desirous to charge and instruct the Christians so that if it were possible they might not offend that way and the reasons are divers and many why Christians should bee above all men carefull to keepe the lawes of Princes first because by breaking the lawes of men they sinne against God Secondly because evill minded men have in all ages watched godly Christians to see whether they could finde any fault by them in the matters of the kingdome Thirdly because if earthly Princes be provoked it may cause a generall trouble of the Churches the offendors many times suffer not alone but many others upon displeasure raised by them Fourthly because if earthly Princes bee good the carefull obedience of their Subjects may incourage them to be great helpes to Religion even to be Nursing-fathers and Nursing-mothers to the Churches 1 Tim. 2.2 Fiftly because perversnesse and contempt and carelesse neglect of the lawes of Princes many times proves scandalous and Wee must not offend them that are without 1 Cor. 10.2 Col. 4.5 Many that were somewhat enclined to embrace the sincerity of the Gospell have beene cast backe and professe that therefore they abhorre such people because they observe their disobedience against humane government either through indiscretion or nice scruples or perverse wilfulnesse The use may be to reprove the carelesnesse of many Christians this way and that for divers offences as first for sluggishnesse in not studying the Lawes of the Countries where they live Some Christians have a secret jealousie against the Lawes of men and doe in heart thinke meanly of them and unlesse the equity of the Law stare them in the face they doe without any further consideration securely cast aside the care of it and rush into the breach of it Secondly divers Christians doe much sin against the holy desire and direction of the Apostles in the intemperancy of their words when in ordinary discourse they speake with much scorne of the observation of the Lawes of men which they understand not A Christian that will not study to be quiet in respect of the Lawes of men is a singular plague to the Church where he lives Doct. 3. We may hence note that it is necessary for Ministers often to teach their hearers their duty to Magistrates to shew the power that Princes have to make Lawes to governe them by And this is fit to be noted because of the strange weakenesse and perversnesse of some Christians that are much offended with their Teachers if they fall upon doctrine of this nature with any application to the times they mistrust them or censure them to be temporizers and to speake out of flattery or wilfulnesse or the like corruption of conscience I speake not now of such Ministers as pleade the rights of Princes onely for their owne ends or in such a manner as they discover an apparent hatred of godlinesse it selfe for these are worthy to bee blamed but even of such Ministers as prove the rights of Christian Princes with compassion and love and meeknesse without provoking or reviling tearmes even these I say are mistrusted and censured though we heare and see in other Scriptures that they are bound to prove and defend the authority of the Magistrate in any thing wherein it is unjustly questioned Doct. 4. It is necessary wee should first bee taught our duty to God and those
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
in Christ he tooke the true nature of his brethren true flesh and blood that he might serve and satisfie God in the same nature that had offended 2. This blood was shed If you aske who shed it I answer Iudas by selling it the Priests by advising it the people by consenting to it Pilate by decreeing it the soldiers by effecting it Christ himselfe by permitting it and after presenting it to God Heb. 9.14 our sinnes that chiefly caused it If any aske for whom it was shed I answer briefly for the Church Act. 20. not for himselfe nor for impenitent and obstinate sinners that dye in their sins 3. It is not enough that the blood of Christ bee shed to make us happy unlesse it be applyed also which the word sprinkling notes 4. This effusion of blood was solemnly prefigured or foretold by the sacraments and sacrifices of the Law For this word sprinkled is a Metaphor borowed from the legall sprinkling which shewes us two things 1. The great account that God and good men make of it in that it was so solemnely and anciently typed out 2. That the ceremonies of that Law are now abolished seeing we have here the true sprinkling of the blood fore-shadowed out 5. That our estate in Christ is better now than our estate in Adam was For God here in his eternall counsell is brought in over-looking that first estate in Adam and setting up his rest in this estate purchased in the blood of his Sonne If any man marvell at this he shall be thus satisfied Our estate in Christ is better than our estate was at the best in Adam even in this life and therefore much more in the world to come In this life it is better onely in two respects 1. That wee cannot fall from this happinesse 2. That Christs righteousnesse imputed to us is better then that righteousnesse was inherent in Adam Now for the world to come heaven is better then paradise 6. We can never discerne our comfort in the blood of Christ till we be sanctified in spirit and set upon the reducing of our lives into the obedience of Christ. Iustification and Sanctification are inseparable Thus much for the generall In particular concerning this sprinkling of the blood of Christ I consider two things 1. What benefits the Christian enjoyes by the blood of Christ which is here noted as the end of his sanctification 2. The mystery of this sprinkling or applying of the blood of Christ as it was shadowed out by the legall sprinklings The benefits which flow from the effusion of the blood of Christ are either generall or particular The generall are 1. The purchase of the Church Acts 20. 2. The ratification of the new Testament or covenant of grace Heb 9.18 3. The breaking downe of the partition wall betweene Jews and Gentiles and the adopting of the abject Gentiles the free denizing of the Gentiles and repealing of all statutes of aliens Ephes. 2.13 c. 4. The reconciliation of all things both in heaven and earth and the dissolving of that enmity which came in by sin Col. 1.20 The particular benefits which flow from the blood of Christ to every converted Christian are 1. Iustification which hath in it 1. the pacification of Gods anger Christs blood is the propitiatory like the cover of the Arke that hides the law from the sight of God Rom. 3.25 2. the pardon of all sinnes 1 Iohn 1. 7.9 Ephes. 1.7 3. prevention of Gods eternall wrath or the losse of heaven Rom. 5.9 4. the garment of imputed righteousnesse or putting on of robes made white in his blood Rev. 7.14 2. Sanctification and the cleansing the conscience from dead workes to serve the living God Heb. 9.13 14. 3. The sanctification of all the meanes of help to the beleever both spirituall and temporall the very booke of God is sprinkled with the blood of Christ that it may be opened and of use to the faithfull and so all meanes else in his generall and particular calling Heb. 9.19 20. 4. Intercession the blood of Christ speaking better things then the blood of Abel pleading daily for the godly and procuring the establishment of favour in God and acceptation Heb. 12.24 5. Victory over Sathan who is overcome by the blood of the Lambe and the word of the testimony Rev. 12.11 so as his molestations and temptations shall not prevaile 6. The destruction of him that had power over death so as now the beleever needs not feare death nor can he be hurt of it Heb. 2.14 7. Entrance into the most holy place even within the Vaile that is into heaven Heb. 10.19 20. you may see more Iohn 6.53 54 55 56 57 58 59 c. All this may serve for divers uses As 1. For singular consolation to all the godly Oh what an honor is it to be descended of the blood of Christ How doth a Christian mans new birth in this respect excell all the nobility of birth in the world Iohn 1.13 What reason have we of thankfulnesse for so happy a condition what should we complaine of what matters it what we lose or want if wee neither lose nor want the blood of Christ How incomparable are these benefits beyond all the glory of this world if we have eyes to see them and hearts large enough to conceive of the glory of them The Lord from eternity looking upon the blood of his Son sets up his reâ—t there as having provided a sufficient portion for all that shall be sanctified by his spirit 2. For instruction we should every one of us be incited to all possible care of assurance that Christ dyed for us and get it ratified to our hearts by all the testimonies we can There be three witnesses of a mans happinesse 1. the water 2. the blood 3. and the spirit 1 Iohn 5.6 The water of repentance the blood of expiation in the passion of Christ applyed by faith the spirit of sanctification testified by saving graces and new divine gifts 3. For terror to all wicked men that sin against the blood of Christ by despising and neglecting the grace of the covenant by swearing by unworthy receiving the sacrament and by their obstinate unbeleefe and impenitency Shall the blood of Abel cry for such vengeance and shall not the blood of Christ much more What a blood-guiltinesse doe these men draw upon themselves that sinne against the blood of Christ If Iudas burst his heart with despaire for betraying it how can their case be better for despising it Thus of the benefits which come by the blood of Christ Now it followeth that I should open the meaning of those ceremoniall legall sprinklings and shew how they did in their kinde fore-signifie the mystery of this sprinkling of the blood of Christ. There was a â—ourefold legall sprinkling 1. the first was of the blood of the red Cow and of a water made of the ashes of the red Cow Num. 19. 2. the second was of
diligence There are three sorts of men Sathan doth in the Church bewitch 1. The first are they that will take no paines at all nor trouble themselves to study about their religion and what belongs to their soules 2. The second are they that though they will take some paines and study diligently yet it is in by-studies as matters of controversie or the generall knowledge of religion or matter that may fit them for discourse or the like 3. Now a third sort there are that will not be drawn aside from the needfullest studies as are repentance assurance order of life c. but their fault is that they study not these diligently For they soone give over and finish not their works either of mortification or sanctification or illumination or preparation for salvation And thus much of the 10. Verse Verse 11. Searching when or what manner of time the Spirit which testified of Christ which was in them c. THe particular subiect of their inquiry was to have found the time of those glories the holy Ghost foretold should follow the sufferings of CHRIST Foure sorts of men have inquired about times and the manner of times For there is the observation 1. of the curious 2. of the weak 3. of the superstitious 4. of the wise 1 Curious men search into times prohibited and restrained from them They inquire what God did before he made the world and in what yeare and day Christ shall come to Iudgement with such like 2 The weake Christian many times is too busie about time as in his distresse his thoughts runne about the time of his deliverance and with impatience he asks How long when hee ought not to limit God but live by faith and leave the time unto God 3 The superstitious are imployed in observing time such were the Galathians of whom Paul was afraid This was their humour they did observe dayes and times not commanded of God but prescribed and kept afoot by the inventions of men 4 Now in the last place the wise observe time and thus they observe time necessarily or arbitrarily Necessarily they observe the seasons and opportunities of Gods grace and so not to observe time is a great offence Ier. 8.7 Luke 9. Mat. 16.3 Arbitrary they enquire after time as the circumstance of some great things wherein there appeareth some glory of God and good to the soule Thus the Prophets here enquire about the time of Gods manifestation of the great grace he promised to the Church Three things may be noted out of these words 1 That the times and seasons of all things are known unto God else the Prophets would not have searched but that it was a received principle that all the times of all things are set and knowne to God 2 That the Lord is many times loth to discover the precise time of his mercy as for a long time he would not let it be known when Christ should come so it was abâ—ut the calling of the Gentiles and so it is about the time of our going to heaven For if it should be farre off men would grow the more impatient with their present condition and by this meanes God tries the faith and patience and obedience of his people and thus are blessings more admired and welcome when they doe come and by works of preparation the happinesse of the Elect is greatly furthered But is it not uncomfortable to be ignorant of the time when God will shew his mercy It is not for 1 The time is infallibly set by God 2 The Lord hath chosen and appointed the fittest time 3 The Lord is precise in keeping his time 3 The third Observation is that when the circumstance of time is not of absolute necessitie for our good to be knowne we must be sober and temperate and enquire with all humilitie we may learne this of the Prophets about salvation it selfe they are said to enquire diligently but about the time it is barely said they searched Thus of the third thing 4 The fourth thing is the Occasion which was an inspiration of the holy Ghost which testified of Christs sufferings and strange glories should follow after So that the efficient cause of the inspiration was the holy Ghost which was in them The finall cause was to testifie or beare witnesse The subject matter of this inspiration was twofold 1 Of the sufferings of Christ. 2 Of the glories should follow The Spirit that was in them Note that he saith not the Spirit of God but the Spirit of Christ so the holy Ghost is called the Spirit of the Sonne Gal. 4.6 He may be called the Spirit of Christ because he is given by Christ and because he is given to the members of Christ and because he should be especially manifested in the times under Christ and because it did especially reveale Christ and chiefly because it was essentially ioyned unto Christ and did proceed of Him and the Father from all eternitie Now for the use hereof Here is both Information and Consolation We may be informed here that the doctrine of the Trinitie was not unknowne in the Church of the Jewes in that we see that the Spirit of God was called the Spirit of Christ. As for that place in Act. 19. where some say they had not heard whether there were a holy Ghost or no It is to be understood of the extraordinary gifts of the holy Ghost which at the time of the conversion of many did fall upon them and not of the nature of the holy Ghost This doctrine also may comfort us greatly for whereas it it the office of the holy Ghost to mortifie the deeds of the flesh to lead us into all truth to be a comforter to beare witnesse unto our spirits to help us when we know not how to pray as we ought c. This doctrine I say may greatly incourageus to beg the holy Ghost and to beleeve our help therein seeing hee is sent of Christ and is at his disposing that dyed for us and gave himselfe for us how shall he not then give us his holy Spirit also if we aske it of him Further hence we may note that the Spirit of God is the onely immediate fountaine and originall of all Prophesies concerning times and things to come The Oracles of the Gentiles were but eyther delusions under ambiguous sentences or but coniectures or else when they did foretell aright they were permitted of God for the further hardning of the people eyther from Scripture or other revelation to foretell As for the Sibyls that prophesied of Christ c. it is no absurditie to grant that they were stirred up by the holy Ghost to prophesie of Christ among the Gentiles c. Verse 12. Vnto whom it was revealed that not unto themselves but unto us they should minister the things which are now shewed unto you by them which have preached unto you the Gospell by the holy Ghost sent down from heaven the which things the Angels desire
to behold THE fift and last thing concerning the testimony of the Prophets is the successe of their enquiry and diligent search and that in generall is that they were answered and resolved of God Now in the Lords answer there are two things to be observed 1. The manner how God gave his answer that is to say by Revelation To whom it was revealed 2. The matter of the answer which stands here of two parts The first concernes the persons the second concernes the things promised of God The persons are considered both negatively and affirmatively Negatively the Prophets were resolved that they themselves were not the men whom those Oracles concerned Affirmatively they were told that those things which they prophesied of they did minister unto us Christians Thus of the persons Now the things promised or prophesied of are not onely propounded but commended and further described and that two wayes 1. By the glory of their efficient causes and those are either lesse principall namely the Apostles and other Ministers of the Gospel or more principall namely the holy Ghost sent downe from heaven 2. By the adjunct respect of the Angels in heaven who are said to desire to look unto those things that are thus treasured up in the Arke of the Church Now from the coherence and generall consideration of these words we may be assured of this generall doctrine that such as diligently seek unto God shall be satisfied and resolved and answered God is no accepter of persons he that resolved the Prophets will answer us also it is an unchangeable order of promise such as seeke shall finde such as aske shall have such as knock shall be opened unto Mat. 7.8 yea he saith every one that asketh c. yea it is certaine that God will make this good unto the diligent use of every one of his ordinances as Prayer Esay 30.19 Ioel 2.19 Ier. 33.3 Reading Iob. 5.29 Hearing Esay 56.3 Mich. 2.7 Conference Esay 19.24.25 The use is first for confutation of their wretched Atheisme that scorne Gods ordinances as bare and empty actions but if there were no more to commend them then what this doctrine assures it might sufficiently censure them for their just contempt For in these and every of these the Lord meeteth his servants and doth as it were by a heavenly entercourse conferre with his people and familiarly make himselfe knowne unto them as one man is knowne unto another by conversation or his name therefore are they called his name in the third commandement 2. Secondly we should be incouraged in all distresses and doubts and ignorances to have recourse unto God and in all humility and constancy and faith to seeke unto him in the name of Christ who was ever knowne to be a Councellour unto his people but then let me adde this that wee looke to our selves when we come unto God for there are divers men whom God will not answer or if hee doe it is in justice as Mich. 3.7 Zach. 7.11 Ezech 20.3.31 But what must we doe that God might answer us 1. First we must be such as will answer when God calls else it is just we should call when God will not aâ—swer Zach. 7.11 2. Secondly when ever we receive aâ—swers from God wee must be sober and humble and take heed of swelling and pride else the Lord in freed of feeding uâ— with revelation may buffet us by the messengers of Sathan 2 Cor. 12.17 â— Thirdly we must take heed of security and spirituall sleepinesse for that will silence God and not answering may be iustly the scourge of it or else the Lord may permit the watchmen in stead of comfort to smite us with their words of reproofe and discouragement Cant. 5.6 7. 4. Fourthâ—y we must take heed of Idols in our hearts beloved sinnes For then either the Lord will not answer at all Ezech. 20.31.3 or he will give uâ— bitter aâ—swers Ezech. 14.3,7 or he will make our sins answer against us Esay 59.12 or his creatures as instruments of iudgements shall answer us Heb. 2.11 or if when our sins doe answer against us the Lord yet do heare it is meerely for his names sake Ier. 14.17 yet meere infirmities are no hinderances Rom. 11.4.3 5. Fiftly wee must bring a mind that will give glory to God without limiting God or daring to neglect or contemne Gods answers an instance of Gods indignation at such as will inquire at God what to doe and yet take their owne course iâ— evident Ier. 23.35,36 6. We must carefully distinguish betweene answers of tryall and direct answers Paul received an answer of death 2 Cor. 1.9 but yet he died not at that time The Lord will reserve the glory of absolute infallibility to his word As for private and secret revelations they are not alway to be infallibly trusted unto but such inward answers as have warrant from some promise of the word such are infallible but such could not Pauls sentence of present death be Thus of the generall viz. that God will answer Now the first thing in particular is how they were answered viz. by revelation Vnto whom it was revealed God answers divers waies For at some times extraordinarily hee hath given men their answers in dreames Mal. 2.12 sometimes by his Angels to men awake Act. 10.22 sometimes by the extraordinary revelation of the holy Ghost as Luke 2.26 Ordinarily also God answers more waies then one as sometimes by his works by giving what we desire of him sometimes by his word directing or comforting us sometimes by his Spirit especially in time of private prayer The first is by operation the second by information the third by consolation but here it is by revelation Againe Revelation is either uncreated or created There is an uncreated Revelation which is infinite and such is that which the Father reveales to the Son from all eternity The created Revelation hath three degrees 1. Imperfect 2. Perfect 3. And most perfect The most perfect revelation is in Christ-man in whom are all the treasures of wisdome and knowledge The perfect revelation is in Angels and blessed soules in heaven the imperfect is in men on earth The revelation vouchsafed to men on earth is either ineffectuall or effectuall The ineffectuall is a revelation not availeable to salvation such is that revelation which may befall wicked men For they may prophesie as is granted Mat. 7. But I call this revelation ineffectuall because they may be Castawaies for all this But properly Revelation is the heritage of the Saints For in them onely it is effectuall and thus the Lord doth grant revelation in two degrees 1. Sometimes it is such an illumination as works a full assurance sometimes it is an illumination that works onely a perswasion In weak Christians the work of the spirit of revelation is perswasion but in strong Christians it is full assurance Unto the revelation of full assurance I refer also these revelations of the Prophets
and cast stones and dust at him 2. Sam. 16.8.10.11.12 13. But above all we should learne this of our Saviour Christ In whom was found no guile in his mouth who when hee was reviled reviled not againe when he suffered he threatned not but committed himselfe to him that judgeth righteously 1. Pet. 2.23 Fourthly from the causes of it Bitter speaking comes from a bitter roote of a cursed disposition in our natures Heb 12.14.15 It proceeds sometimes from envie at the good of others sometimes from malice and secret grudge sometimes from guile and fraudulent purposes sometimes from Hypocrisy also For hee that is much in judging other men is seldome without great store of hypocrisie in his heart Well therefore is this sinne put last in the Catalogue as that which may be engendred of any of the former Fiftly from the effects Effects I say both of restraining it and committing it If we did restraine judging reviling backbiting and all bitternesse How happy would our lives be How comfortable would our conversation bee We should live long and see good daies Psal. 34.12 Besides it is a wonderfull praise of the gifts of God and signe of a large measure of grace to avoid evill speaking He is a perfect man that sinneth not in these customary sinnes of the tongue James 3.2 and it is alwaies a mans Honour to cease from strife Prov. 20 â—2 The effects of committing it are many and fowle and that both to others and to themselves First to others and so first it grives the spirit of God by which we are sealed to the day of redemption For a bitter spirit is a wonderfull crosse to that meeke spirit of Christ Jesus Eph. 3.31 Secondly it is a singular injury to men at whom we cast our bitter words For we trouble their peace and worke much disquietness and besides when men contend by evill words it can hardly be avoided but many will be desiled yea many besides them selves as they are severably inclined to either party Heb. 12.14.15 Thirdly and it is certaine in Gods account and in mens too thou wert as good shoot arrowes at them as bitter words and runne them in with swords or cut them with sharpe razors as mangle their names and credits with thy censures or slanders or reproaches Secondly to them selves They bring much hurt to them selves that accustome them selves to ill language in any of these kindes For they make them selves guiltie of a world of wickednes Iames 3.9 First they wrong the law of God For he that judgeth his brother condemneth the Law James 4.9 Secondly they transgresse against the law-giver whose proper office is to judge the waies of all men Iames 4.10 Thirdly they discover also their owne folly and weaknes For it is a mans honour to cease from strife but every foole will be medling Prov. 20. â— Fourthly they shame the profession of Religion For this is thanke worthy if a man suffer evill for well doing 1. Pet. 2.19 But what a shame is it when thou suffrest as a busie body in other mens matters 1. Pet. 4.15 Fiftly besides it is certaine Evill words corrupt good manners thou losest so much of thy honesty and piety as thou admittest of evill in thy tongue 1. Cor. 15.33 And if you bite and devour one another take heed you be not consumed one of another Gal. 5.15 And if thou judge thou shalt be judged He that is given much to censuring seldome or never scapes great censures himselfe Matth. 7. Sixtly Besides also these courses will encrease unto greater condemnation God may be provoked to take thee in hand and thou maiest be in danger to be plagued for it for ever in Hell Iam. 3.1 Seventhly and if this evill vice grow in thee thou art fit to be cast out of the Communion of Saints men are charged to avoid thee and not to eate with thee 1. Cor. 5.11 And though that censure bee not executed by the Church alwaies yet God many times makes such persons so lothsome that every body avoids them as much as they can Eighthly further this very effect heere mentioned should perswade much with us It is a sinne that greatly hindereth the profit of the word bitter-tongued persons never grow much in religion For it is required that we should receive the word with meckenesse and lay aside all supersâ—uity of maliciousnes such as this evill speaking in these kindes is lam 1.21 Lastly as mâ—n love cursing so it shall come unto them and as they love not blessing so it shall be far from them Psal. 109.17 The use should be both for Humiliation and for Instruction First for Humiliation It may greatly abase many Christians that are extreamly guilty of this sinne How hath this wickednesse prevailed in many places The way of peace few men have knowne there is almost no meekenesse but lying and flattering and censuring and railing and slandering and reproach upon reproach and back-biting every where Yea what are the families of the most but as so many kennels of Curres such snarling and biting and provoking one another Husbands bitter to their Wives Wives contentions like a continuall dropping Masters threatning their Servants and Servants answering againe and cursing their Masters How are the lives of the most destitute of contentment and their states of prosperitie even by reason of this sinne But let all that feare God learne from henceforth to make more conscience of their words and refraine their lips from evill Quest. But what should a man doe to keepe himselfe free from this vice or that this fountaine of evill speaking may be dried up Ans. Hee that would restraine himselfe from being guiltie of back-biting judging reviling or any kinde of evill speaking must observe such rules as these First He must learne to speake well to God and of godlinesse if wee did study that holy language of speaking to God by prayer we would bee easily fitted for the governement of our tongues toward men we speak ill to men because we pray but ill to God Secondly hee must lay this rule upon himselfe and watch to the performance of it he must studie to be quiet and meddle with his owne businesse and not meddle with the strife that belongs not to him resolving that hee will never suffer as a busie bodie in other mens matters 1. Thes. 4. 1. Pet. 4.15 Thirdly he must keepe a Catalogue of his owne faults continually in his minde when wee are so apt to taske others it is because we forget our owne wickednesse Fourthly his words must be few for in a multitude of words there cannot want sinne and usually this sinne is never absent Fiftly he must not allow himselfe liberty to thinke evill A suspitious person will speake evill Sixtly he must pray to God to set a watch before the doores of his lips Seventhly he must avoide vaine and provoking company It may bee observed often that when men get into idle companie which perhaps they like not the
Christians thrive not and who also is it whose case some one of these seaven is not Let us every one examine our selves for a thousand to one we are kept back by some one of these It were singular wisdome to note which it is and to strive to amend that we may not be such starvelings in godlinesse still The point then is cleare that most Christians are but as new borne babes Now what use should we make of it First It may serve to humble many of us that have had time enough and abundance of meaneâ— and helps to have beene like teachers and yet have even now need to be taught the principles again To us belongs justly that reproofe in the fift to the Hebrewes 13. Secondly many dâ—ties must be vrged upon us if we grant our selves to be but as new borne babes For 1. We must therefore be teachable and tractable obeying them that have the oversight of us bearing their words of admonition and loving them with a singular love 2. We must therefore be the more willing to beare the chastizements of God that father of our spirits For if we have had the fathers of our flesh which in our young yeares have corrected and that often for our profit to subdue the faults in us which that age did breed and sometimes when they corrected for their owne pleasures more than for our profit How much more should we subject our selves to the corrections of God that finde in us being but babes so much perversenesse so much negligence such head strong passions such frequent disohebience and the rather because he never corrects us for his pleasure only but for our profit that he might make us more holy and more fruitfull and more meeke as the Apostle shewes Hebrewes 12. 3. We must therefore sticke more affectionately and constantly to the word and suffer our soules to be daily fedde with this sincere milk of the word without which it is no more possible for us to grow in grace then a weake child can doe in nature without milk and food 4. Yea the consideration of our estate that we are but children should beget in us a desire to expresse those praises spiritually which that infant estate in nature doth resemble For 1. Children in nature are without malice they may fall out one with another but they carry no malice they are quickly friends againe so should we much more 1. Cor. 14.20 2. Children live without care they are never troubled for what they shall eate or what they shall put on for the time to come so should wee doe as our Saviour Christ shewes Matth. 6. 3. Children are not lifted up with pride for the great things they are borne unto nor doth the childe of a Prince scorne the fellowship of the childe of a begger but can play with him and make himselfe equall to him so should it be with us we should bee void of great thoughts of heart and not be lifted up in our selves or despise others but make our selves equall to them of the lower sort especially seeing there is no difference in our birth They are borne againe by the same immortall seed that we are which our Saviour Christ is peremptory in Matth. 18.3 Thus much of the third point 4. A fourth thing may be here noted and that concernes the priviledge of weake Christians viz. that they are esteemed of God and not deprived of his favour and care for them because they are weake 1. Parents love their little children as well as their elder children so doth God 2. Parents provide meanes to bring up their little children so doth God they shall have sincere milk to make them grow 3. Parents provide such as shall tend their children and littâ—e ones so doth God he hath committed them to the charge of Christ so as the least grace in them shall be preserved though it were but like a bruised reede or the smoaking weeke of a candle Matth. 11. 4. Parents beare with the naturall weaknesse of their children without lessning their fondnesse to them so doth God with infinite indulgence Psalme 103. 5. Parents will not endure it to let them be wronged or hurt and much more wo shall be unto them that offend one of Gods little ones Mat. 18. 6. Parents provide portions and inheritances for their little children so doth God acknowledge them for his heires yea heires with Christ his eldest sonne Rom. 8. 17. A fift point that may be noted from hence is that only converted christians can desire the sincere milke of the word with true affection wicked men can no more affectionately desire the word than a dead childe or no child can doe the breast Quest. But have wicked men no desire after the word Answ. They may have but onely it is for the most part in two cases First when they desire to hear the word onely for mens wits or eloquence or the like carnall ends and so they desire not the sincere milk of the word Secondly in the case of a temporary faith where the delight and desire after the word is not constant like the appetite of a child to the breast for they will fall away in the time of temptation and all their desires prove but as the morning dew Desire the sincere milke of the word Hitherto of the first reason taken from the consideration of their present estate and neede of the word The second reason is taken from the consideration of the nature of the word which they should desire It is sincere pure there is no deceit no mixture in it And it is milk it is wonderfull apt for nourishment There are two things then here said of the word in praise of it First that it is milk secondly that it is sincere Milk This is a metaphor Sometimes by milk is meant a man that is godly cast into affliction by which God straines all the moats of corruption from him while his heart is poured out like milk with griefe and feare Thus Iob saith of himselfe God had strained him out like milk Iob 10. veâ— 10. Sometimes by milk is meant the rudiments of religion the principles and grounds of Catechisme and so it differeth from strong meat so it is taken Heb. 5.12 1. Cor. 3.2 Sometimes it signifieth the word of God in generall which is given to the Church for nourishment of their soules to eternall life and so it is taken here as in Esay 55.1 the word is called both milk and wine and water and in other places hony It is hony for the sweetnesse of it It is wine for the power it hath to revive and refresh the spirit of man and make his heart glad It is water for cooling and quenching of his spirituall thirst and it is milk for nourishment It doth more for nursing up mans soule than the milke of the breast can for the bodies of infants The consideration whereof should work in us the desire to which the
are bound not onely to get grace but they must labour to encrease in the gifts they have received it is not enough to begin the worke of God but we must labour to abound in it and increase in well doing we must goe on and finish the measure of the worke required of us these places evidently prove that God looks for growth at our hands 2. Pet. 3.18.1 Cor. 15.58.1 Thessa. 4.1 Prov. 4.18.1 Cor. 14.12 Secondly for the second before I number particulars I might tell you of divers kindes of growth or increase in the kingdome of Christ. Christ himselfe is said to increase Ioh. 3.10 The word is said to grow Act. 6. and in other places and Christians are said to grow and so either first joyntly in the mysticall body Ephes. 4. 16. Col. 2. 19. or secondly severally every one by himselfe Christ was said to increase not onely in stature and the declaration of his gifts Luke 2. 40 but also in the glory of his kingdome and the advancing of his dominion amongst men The word grew when the number of faithful labourers was increased and when the light of the truth was more glorified received by the people Christians are said to grow chiefly in two respects First in the number of beleevers when there are daily added to the church Secondly in the power and practice of their gifts and this last is here intended the word rendred Thereby might be read either in him or in it or as it is thereby In him that is in Christ In it that is in the word or thereby that is by the word this last is intended here in all probability Now then to the point there are certaine things wherein a Christian should strive to grow it is true wee should grow in every good gift and worke but if we marke the Scriptures these things in particular are especially to be laboured after as being things that doe wonderfully honour God and credit the Gospell and bring a singular increase of happines to a Christian mans life and it is wonderfull profitable to keep a Catalogue of these particulars still before us that wee may every day bee put in mind of what we should especially labour after These are the things then we should distinctly labour to grow in First we should labour to grow in wisdome Gods people should appeare to be a wise people above all the people of the earth Christ grew in wisedome Luke 2.40 Now wisedome hath two things in it First knowledge and secondly discretion In both these we should grow For knowledge the word of God should dwell plentiously in us Col. 3. 16. and we should encrease in the knowledge of God Col. 1.10 and for discretion we should abound in knowledge yea and saith the Apostle in all judgement too Phili. 1.10 Secondly we should grow in faith that which is lacking to our faith must be made up 1. Thess. 3.10 and we should still bee praying with the Apostles Lord increase our faith Luke 17.5 2. Thess. 1.11 Now there bee two things distinctly which we should grow in about faith viz First assurance and secondly the exercise of it For assurance we should heâ—eunto give all diligence that we might get the full assurance of faith and hope to the end we should never be quiet till it bee established and rooted and soundly grounded in our particular assurance of Gods favour in Jesus Christ and our owne eternall salvation Heb. 6.11 Col. 2.6 7. And for the exercise of faith we should strive to learne every day to live by faith in all the occasions of our life spending the remainder of our lives in the faith of the Sonne of God holding fast our confidence and not withdrawing our selves Heb. 10. Gal. 2.20 yea we should strive to be examples one to another in our faith in God 1. Tim. 4.12 Thirdly we should abound in love one to another and towards all men this the Apostle praies earnestly for and this we should shew by all diligence in preserving peace and unity amongst our selves so as there should bee but one heart and mind amongst us to this end bearing and forbearing and supporting one another wee should grow also in the tendernesse and heartinesse of our affections one after another longing one for another and delighting one in another yea our love should grow even in seeking to enlarge our acquaintance with such as feare God but especially in the labour of our love to doe good to such as feare God should we grow c. Fourthly we should grow in mercy and that both in the bowels of pitty and in the abundance of the fruits of mercy Col. 3.12.2 Cor. 8.2 7. and 9.11 Iames 3.18 Fiftly we should grow in patience and meeknesse and lowlinesse of mind Patience should have his perfect work and it wonderfully would become us if we could increase in the image of Jesus Christ for meeknesse and lowlinesse to be free from passions and pride oh how it would adorne us It is that one grace Christ so much urgeth upon us and was most eminent in himselfe Matth. 11.29 Iames 1.4 Sixtly We should grow in praier and the gifts that concerne our communion with God we should labour to be mighty and powerfull in praier able to wrastle with God himselfe and overcome him as Iacob did and to this end we should pray alwaies and learne to pray all manner of praiers in all things making our requests knowne to God with supplication especially we should strive to abound in thanksgiving to God in all things giving thanks this is the greatest honor we can doe to God 1. Thessa. 5.18.19 Philip. 4.7 Psal. 50.23 Col. 1.11 Ephes. 6.18.2 Cor. 4.15 Seventhly we should grow in the contempt of the world and the lesser estimation of the things of this life we should strive more and more to expresse a mortified conversation using the world as if we used it not setting out affections on the things that are above and having our conversation in heaven confessing our selves to be strangers and pilgrims and with all eagernesse embracing the praises of a better life Hebrews 11.13 Philip. 3.20 in nothing being carefull Philip. 4.6 hastning to the comming of Jesus Christ. 2. Pet. 3.11 Eighthly We should exceedingly strive to grow in the holy and reverent use of Gods ordinances striving to come with more feare and sense of the glorious presence of God This is a wonderfull hard lesson and little heeded of the most Oh that we could get it to serve the Lord with feare and to rejoice but yet with trembling Oh blessed is the man that can feare alwaies and worke out his salvation with feare and trembling Ninthly there is another gift we should grow in and it is marvelously necessary and comely and yet extreamely neglected and that is utterance of which the Apostle makes mention in his short Catalogue 2. Cor. 8.7 Utterance I say to be able to speake one to another with profit and power
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
fully cleere the secret of that place about the sin against the holy Ghost and therefore wish that these things be observed First that it doth not follow necessarily that whosoever hath that taste there mentioned shall not be saved for men may have that taste and finding it ineffectuall goe on till they find a true taste That taste is dangerous if men fall away else there may be good use of those tastes For it brings men neare the kingdome of God and makes preparation for true Grace Secondly that the sinne against the holy Ghost cannot be committed but by such as have beene enlightned and have set themselves to attend upon the Word either by solemne profession outwardly before men or by inward attendance upon it Two sorts of men in our times are in danger of this sin that is Hypocriticall professors and those they call the wits of the World who afterwards fell to all Epicurisme Thirdly that the failing away there mentioned is not to bee understood of any particular falling into some one or a few sinnes but of an universall falling away from the care of all godlinesse and into such a condition as to dislike no sinne as it is sinne and to believe from the heart no part of the Gospell nor be afraid to wallow in the sinnes which formerly hee in a sort repented Fourthly there is in them a personall hatred of the Sonne of God they doe with the Iewes as much as in them lieth crucifie him againe loathing him and inwardly swelling or fretting against the doctrine of Christ and striving as farre as they dare in his Ordinances and people to put him to shame by scornings and reproaches or what way else they can Heb. 6.6 and Chap. 10.29 Fiftly they abhorre from their hearts the graces of the Spirit and loath them in the godly despighting the Spirit of grace Heb. 10.29 so as they persecute to their power the truth being carried with incurable malice against it And thus of the third Doctrine The fourth Doctrine that may be gathered out of these words is that it is but a taste of the sweetnesse of God we can attaine to in this life we cannot reach unto the thousand part of the joyes of Gods presence and favour in this world These are part of his waies but how little a portion is heard of him Iob. 26. ult Eye hath not seene nor Eare heard nor heart of man perceived the things which God hath prepared for them that love him 1 Cor. 2.9 The comforts we feele in this life may well be likened to the taste both because wee have them but in small quantity and because they are quickly growne out of sense they are but of short continuance There may be three uses made of this point First it may quiet them that complaine out of Scruple of Conscience that their joyes they have be not right because they are so quickly lost whereas they must bee informed that the comforts the best men can get in this World are but a little 〈◊〉 given out of the Rivers of Gods plea 〈◊〉 Secondly it should make us the more out of love with this life and kindle in us the love of the appearing of Jesus Christ. Why desire wee to live so king oâ— Earth where we must drinke downe continually the bitter 〈…〉 and â—oâ—row and can get but now and then the taste of the comforts of a better life Why long we not to enjoy those pleasureâ— for evermore Psal. 17. ult Yea we may know how good it is to be in Heaven by the taste we have sometimes on Earth If it doe us such unspeakable ease and joy to 〈◊〉 of the sâ—eetnesse oâ— God for a little moment Oh how great then is that goodnesse God hath 〈◊〉 up from them that feare him Psal. 31.19 The smalnesse of the quantity and shortnesse of the continuance of our tast of the graciousnesse of God on earth should make us to use the meanes of communion with God with so much the more servency and frequency and humility Doct. 5. A fifth doctrine is that many in the Churches of Christians never so much as tasted of the sweetnesse of Gods grace and word and that may bee a cause why the Apostle speakes with an If as knowing it was a great question whether many of them had had experience of the sweetnesse of the Word Question Now if any aske what should be the cause that many Christians have so little sense of the sweetnesse of the word and Gods graciousnesse and goodnesse in the Word Answer I answer that it is First with many so because they want the ordinances of God in their power and life of them They want powerfull preaching some congregations have no preaching at all and many that have preaching have it not in the life and power The spices of the word are not beaten to the smell as they should be 2 Cor. 2.15 16. Secondly In others because the tast of the pleasures and profits and lusts of the world are in their hearts when they come to the word and so by the cares of life all sense of sweetnesse is beaten out Mat. 13. Luke 14.24 Thirdly It is in the most because they consider not their misery in themselves nor remember their latter end A man never knowes the sweetnesse of Christ crucified till he be pricked in his heart and afflicted for his sinnes and forlorne estate in himselfe by nature and till men know how to number their dayes they will never apply their hearts to wisdome Psal. 90.12 Fourthly some men are infected with superstition and the love of a strange god They prepare a table for the troope and therefore are hungry when Gods servants eat and vexed when they sing for joy of heart They cannot feele the sweetnesse of the Gospell their hearts are so poisoned with secret popery Esay 65.11 13. Fiftly Some men tast not of wisdomes banquet because they leave not the way of the foolish All sense is extinguished by the evill company they keep Prov. 9.6 Sixtly Too many Christians are poisoned with some of the sins mentioned in the first verse of this Chapter and that destroyes both tast and appetite in them Seventhly Some are fearefully delivered to a spirituall slumber the Justice of God scourging their impenitency and disobedience that made no use of his judgements and the remorses they felt before and so are in the case of the Jewes Rom. 11. Eighthly Because God doth for the most part reserve these tastes as the onely portion of his owne people and therefore never wonder though the common multitude attaine not to it Psal. 36.8 9. Lastly the best Christians are often much restrained in their tast of the sweetnesse of Gods favour and presence because they are not carefull enough to attend upon God in his ordinances they doe not seeke God and strive to finde Gods favour and presence in the meanes they heare and pray loosely with too much slacknesse and remisnesse
thereby to a flint stone which being smitten the sparkles as if it had fire in it give fire and light to other things It is true that Christ hath life in himselfe and doth give the sparkles upon the flames of life and light to other men But I thinke the stone here doth not import so much by any likenesse in it because it is a corner stone in the building which usually neither is nor can be of flint But he is said to be a living stone to distinguish him from materiall stones and by that word living to shew what the metaphor stone cannot resemble For though a stone might shadow out the continuance and eternity of Christ by the lastingnesse of it yet life is given here to Christ not onely because he lives himselfe and can doe no more Rom. 6.9 But because he is by effects life that is he makes life in the godly whereby they become living stones also The maine doctrine here intented is that Christ is the onely foundation of the Church Ob. David is said to be a stone and a hard stone of the corner Psal. 118. Sol. David was so onely by way of type his life being somewhat like the state of Christ in respect in the oppositions of men and preferment from God and that that place doth specially belong to Christ appeares by the application of Christ himselfe Matth. 21.32 Ob. But the Apostles are said to be the foundation of the church Eph. 2.20 Sol. The place is to be understood of the doctrine of the Apostles which treats in one maine point of Christ. Ob. But the Church is founded upon Peter Sol. The Church is not builded upon Peter but upon the rock which was the confession of Peter and so the doctrine of Christ for the text doth not say super banc Petrum but super banc Petram Vse The use may be first for confutation of the Papists about their blasphemous doctrine in ascribing this glory of being the foundation of the Church unto Peter and so to the Pope which they doe most absurdly for that place Matth. 16.18 is not understood of Peters person but of his confession And besides if it had beene true of Peter by what word of Scripture shall it be proved that it is true of the Pope who is not once named in Scripture except hee bee described as Antichrist Besides if the Church be built upon Peter or the Pope then it will follow we must believe in Peter and the Pope else wee cannot bee founded on them which is extremely blasphemous but that it may bee put out of all doubt let us heare the testimonie of Peter himselfe who best knew his owne right and you see in this text Peter saies Christ is the living stone and not hee This likewise imports the misery of all such as runne after other gods their sorrowes shall be multiplied Psalm 16.4 They build in the sand quite besides the foundation and so doe the Papists that put their trust in Saints and Angels But especially this should teach us as wee are here exhorted to build all our faith and hope in Christ and to cleave to him in all uprightnesse of heart and life and the rather because this stone hath seven 〈◊〉 and most perfectly viewes all and every part of this building that every stone bee set right c. Zachar. 3.9 Especially we should rest upon this stone when wee have any great sute to God and have occasion to continue to hold up your hands in praier and so we shall prosper as it was with Moses Exod. 17.12 Lastly it should bee the singular joy of our hearts when wee see the corner stone cast downe and God begin to build in any place the work of godlinesse and religion Wee have more cause to rejoice for that spirituall worke then the Iewes had to shout when the corner stone of the Temple was brought out to bee laid for a foundation of the building Zachar. 4.7 10. Thirdly the third thing said of Christ is that he was disallowed of men Disallowed of men This is added of purpose to prevent scandall which might arise from the consideration of the meane entertainment the Christian Religion found in the world The point is plaine that Christ was disallowed of men and this is evident in the stone The greatest part of the world regarded him not The Gentiles knew him not and the Iewes received him not Though three things in Christ were admirable his doctrine his life his miracles yet the Iewes beleeved not in him Hee came unto his owne and his owne received him not Nay they reviled him called him Samaritane and said he had a Divell They preferred a murtherer before him and their wise men even the Princes of this world crucified the Lord of life and glory This as it was storied by the Euangelists so it was foretold by the Prophets Esay 53. and 49.8 and so we see he is still of almost the whole world The Pagans yet know him not The Iewes yet renounce him The Turk receiveth him but as a Prophet The Papists receive him but in part and wicked men denie him by their lives Vses The first impression this should make in our hearts is admiration and astonishment This should be marvellous in our eies that men refuse the Sonne of God miserable men their Saviour captives their Redeemer and poore men such unspeakable riches as is offred in Christ that almost all mankind should be guilty of this sinne so as in comparison he should be Elect onely of God Secondly since this was foreseene and foretold we should be confirmed against scandall and like never a whit the worse of Christ or Religion for the scornes and neglects of the world Thirdly since the world disallowes Christ we may hence gather what account wee should make of the world and the men of the world we have reason to separate from them that are separated from Christ and not to love them that love not the Lord Jesus 1 Cor. 16.23 Fourthly we may hence see how little reason we have to take the counsels and judgements of carnall men though our friends and never so wise in naturall or civill wisdome their counsels were against Christ they disallow Christ and all Christian courses Fiftly why are we troubled for the reproaches of men and why doe we feare their revilings Shall we heare that Christ was disallowed and shall we be so vexed because we are despised Nay rather let us resolve to despise the shame of the world and to follow the author of our faith even in this crosse also Sixtly wee may be hence informed that indiscretion or sinne is not alwaies the cause of contempt For Christ is disallowed and yet without all spot of indiscretion or guile Seventhly and chiefly we should looke every one to our selves that we be not of the number of those that disallow Christ. For Christ is still disallowed of men and if any aske Question Who are they
possible obedience of heart and life Psal. 2.11 Sixthly wee should follow his Colours and take his paâ—t and contend for the truth against all the world and in particular against Antichrist that man of sinne Revel 17.14 Seventhly We should imitate the praises and vertues of this chosen One especially in two things to weet humility and constancy as the Prophet Esay sheweth 42.2 3 4. Lastly And specially this Chosen or rather this knowledge of this Chosen of God should teach us to relie upon Christ without wavering with all trust and confidence for our reconciliation with God for the obtaining of knowledge comfort deliverance preservation yea and salvation too for this is he whom God hath given for a covenant to all people and his soule delights in him And therefore also wee may runne boldly to the Throne of grace and put up our petitions by Christ. For wee are here assured that God will denie him nothing as these places evidently shew Psal. 42.6 7 8 16. Psal. 49.6 8 9 10 11 12. Math. 12.17 to 22. But then we must looke to it that wee observe the seasons and opportunity of grace Esay 49.8 2 Cor. 6. 2. Let us therefore embrace while God is to be found and offers us Christ for wee may seeke when God will not be found as Esâ—â— sought the blessing when it was too late Heb. 12.15 And further this may serve for singular terrour to all unbeleevers that will not have Christ to rule over them He is elected already of God and therefore will mightily pursue all the enemies of God and the Church and all those that disobey him whom God hath chosen hee will pursue them both with the terrours of his Word his mouth being made like a sharpe sword and with the plagues of his hand being made like a polished shaft Esay 49. â— He will appeare to wicked men in the day of wrath as a mighty man and as a man of warre though to his owne hee be as a Lamb to them hee will be as a Giant they shall not be able to resist and though hee lift not up his voice in the streets of his people yet hee will set upon them with roaring and singular terrour even with all the signes of furious displeasure and though for a time hee may seeme to put up the contempt of men that disallow him yet at the length hee will not refraine and will destroy at once c. Esay 42.13 14 15. Besides This doctrine of Christs chosen or of Gods choice should notably check that unbeliefe and fearefulnesse that is too often found even in 〈◊〉 in the deare servants of God When God hath published his election of Christ for the service of our redemption why doth some say The Lord hath forsaken and his Lord hath forgotten him Can God forget his people or will hee ever denie his Chosen Shall not Christ be regarded in our behalfe who is the person whom his soule loveth Esay 49.8 c. 13 14 15 16. Precious First in respect of his nature hee is the choicest 〈◊〉 in heaven and earth never such a man all the creatures in heaven and in earth are inferiour to him Secondly In respect of his gifts he is qualified with all the treasures of wisdome and grace above all his fellowes Col. 2.3 Psal. 45. Thirdly In respect of his works never creature did works of such price so usefull so exquisite so transcendent Fourthly In respect of his sufferings he paid such a price to God in the ransom of man as all the world besides could not raise or any way make Fiftly In respect of effects he gives the most precious things no treasures like those may be had from him his very promises are precious 2 Pet. 1.4 This may serve first to informe us in divers things as First Concerning that matchlesse love of God to us that gave us his Son who is so precious Rom. 8.34 Secondly Concerning the horrible sinne of Iudas and the high Priests that valewed him but at thirty pieces Thirdly Concerning the most miserable condition of all prophane people and persons even whole multitudes of people that so neglect Christ that can with Esau sell him for trifles pleasures or profits even as meane sometimes as a messe of pottage c. The more glorious Christ is the more vile is their sinne of neglect or contempt of Christ. Woe to them that disallow him then Even to all those sorts of men before mentioned â— Christ will not be a foundation stone to support them nor a precious stone to enrich them but as the upper and nether milstone to grinde them to pieces or as a rock falling upon them Quest. But what should be the reason that Christ is in no more request amongst men Answer First One cause is mans ignorance both of their owne misery out of Christ as also of the glory of Christ in himselfe and of the priviledges man might attaine by him and of the singular glory to come Secondly Another cause is unbeliefe Men have a secret kind of Atheisme in them and doe not beleeve the report of the servants of Christ out of the Word Esay 53.1 3. Thirdly Another cause is that the most men looke upon the out-side of the Kingdome of Christ and of the estate of Christians which because they finde it covered with afflictions and seated in a low condition without outward splendour they therefore contemne it Our life is hid with Christ in God Colos. 3.3 Fourthly But the maine reason is because men doe falsly esteeme of other things they set so high a price upon their pleasures profits lusts credits honours hopes c. that Christ is not remembered nor valued unlesse it be at Iudas his rate and yet many will not valew him at so much as thirty pence but they will make shipwrack of a good conscience even for a peny I meane for extreame small gaine in buying and selling and such like dealing And thus much of the third thing we may be informed of The last is concerning the wealthy estate of all true Christians How rich are they that possesse this Mine of treasure who have his spirit graces righteousnesse ordinances and glory And as it may thus informe us so it should â—each us Vse 2. First To account of Christ as most precious to esteeme of him as ever precious in our eyes and shew it 1. By seeking to get Christ above all gettings 2. By accounting all things but as dust and dung in comparison of the excellent knowledge of Iesus Christ Phil. 3.8 3. By selling all to buy this precious stone Math. 13. forsaking father and mother house and land for Christs sake and the Gospels 4. By keeping our communion with Christ with all carefulnesse 5. By avoiding all the waies by which Christ is disallowed and disesteemed 6. By longing for and loving his appearing 2 Tim. 4. hasting to it and looking for his comming 2 Pet. 3. Secondly to consecrate our selves and
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
〈◊〉 〈◊〉 There is much adoe about the word here rendred Contained among Interpreters The word sounds actively in the Originall as if it were rendred doth containe or hee containeth But the Translators and many Interpreters think the active is put for the passive He containeth for It is contained If we read it actively then the Name of God must be supplied thus He that is God contained it â—n Scripture noting that as a singular treasure God hath placed this Testimony in Scripture concerning Christ and faith in him and sure it is a great treasure that wee may have places in the sure Word of God that so plainly testifie of Christ and our happinesse in him wee should take great notice of them and be much thankfull to God for giving us such sentences so briefly and yet so plainly and fully to informe us Some supply the name of Christ and so they say Christ containeth that Is excelleth as the word may signifie Hee is had fully and excellently in Scripture and in particular in this testimonie of Scripture The word rendred Contained signifies sometimes barely to be had sometimes to be possessed as Luke 5.9 They were possessed with feare And so wee possesse a great treasure in Scripture when wee have such Testimonies as these There is a Nowne derived of this Verbe which is thought by the exactest Divines to meane a speciall Section or portion and when it is applied to a place in Scripture it signifies such a Scripture as is divided from the rest as a principall matter either to be meditated of or expounded Such was that speciall portion of Scripture which the Ennuch had to meditate of and Philip expounded to him Acts 8.32 where the word is used And so whether the word be used actively or passively it commends unto us this place of Scripture and withall shewes us a way how to enrich our selves namely by singling out such choise places throughout the Scripture as may most fittingly furnish our thoughts for meditation in the maine matters of Religion We may here note what cause we have of thankfulnesse to God for the helps we have in teaching seeing we have the Chapter and verse quoted to us which they had not in the Primitive Church and withall wee may observe that one may have the profit of the Scriptures though he cannot quote Chapter and verse And thus of the second thing concerning this testimony Thirdly the third followes which is the matter testified which concernes either the giving of Christ or the safety of the Christian in beleeving in him In the words that describe the giving of Christ observe First The wonder of it in the word Behold Secondly The Author of it God I lay or put Thirdly The manner of it He laid him downe as the stone of a foundation in a building Fourthly The place where In Sion noting that this gift of Christ belongs onely to the Church Fifthly What Christ was unto the Church viz. a chiefe corner stone elect and precious Behold This word is used in Scripture sometimes to note a thing that is usually knowne or ought to be knowne so David saith Behold I was conceived in sinne Psalm 51. Sometimes to note that some great wonder is spoken of and must be much attended In this place it may note both For it is certaine that the testimonies of Scriptures concerning Christ ought to be familiarly knowne of us and this as an especiall one But I rather think it is used to note the wonder of the worke here mentioned and so the word may import divers things unto us First It was a mervailous worke that God should give us his owne Sonne to be our Saviour and the fountaine of life to us Hence it is that we may observe throughout the Scripture that God doth set this note of attention and respect both upon the generall and upon many particulars that concerne Christ as it were by the Word to pull us by the eares to make us attend or to give us a signe when wee should specially listen Thus God brings out Christ to the Church and tells how he loves him and hath resolved upon it by him to save both Iewes and Gentiles and wills them to behold him and wonder at him Isaiah 42.1 So when hee promiseth the comming of Christ And of the ends of his comming he makes a proclamation all the world over that hee hath appointed a Saviour unto Sion Thus he would have us wonder at the service of the Angels about the time of his birth Math. 1.20 Luke 2.9 10. and at the miracle of his conception that he should be borne of a Virgin Math. 1.21 and at the Wisemen led by a starre out of the East Math. 2.1 9. and at the opening of the heavens when the voice came downe to testifie that Christ was the beloved Sonne of God in whom hee was well pleased Math. 3.16 17. and at the service which the Angels did him and at his wonderfull abasement for our sakes Math. 21.5 and especially that hee should sacrifice his owne body for our sinnes 1 Iohn 1.29 Heb. 10.7 and that hee is alive from the dead and liveth for ever Revel 1.18 and that hee hath opened the secret booke of Gods counsell and made it knowne to the world Revel 5.5 and that after such hard times under the raign of Antichrist he should recollect such troops of Gospellers as stood with him on Mount Sion Revel 14.1 It were too long to number up more particulars Onely thus much wee should learne that the doctrine of Christ is to be received with great affection attention and admiration Secondly This word strikes us like a dart to the heart for it imports that naturally we are extreamely carelesse and stupid in this great doctrine concerning Christ and faith in us For when God calls for attention it implies that we are mervailous slowe of heart to understand or with affection to receive the doctrine Let the use of all be then to strive with our owne hearts and to awake from this heavinesse and sleepinesse and with all our soules to praise God with endlesse admiration of his goodnesse to us in giving us his Sonne Thus of the wonder of it 2. The Author of it followes I lay or put God would have us to take speciall notice of it that it is hee that was the Author of this glorious worke Hee is the vvork-master the chiefe master-builder It is Gods vvorke and the knowledge of this may serve for divers uses For first It should direct our thankfulnesse wee should give glory to God and praise his rich grace He will not lose his thanks for Christ. Hee holds himselfe much honoured when wee praise him for so great a gift as Christ. Secondly It should much strengthen our faith and make us beleeve the love of God and his willingnesse to be reconciled He is the party offended and if he were hard to be pleased hee would never have sought
feare but he that is guilty of many treasons hath great reason to be extreamly confounded in himselfe and this is thy case Secondly thy disobedience is the more grievous because thou hast received abundance of blessings from God who hath by them wooed thee to repentance and this will heap much upon thee Rom. 2.4 Esay 1.3 Thirdly thou must consider all the meanes thou hast had of amendment God hath planted thee in his garden the Church hee hath commanded his vine-dresâ—ers to bestow the paines and apply the meanes of growth to thee If now thou be not fruitfull this will be pleaded against thee which art still a barren figâ—tree Luke 13.6 Fourthly it increaseth thy disobedience that thou hast been guilty of divers hâ—inous and soule evils as if thou have been a drunkard a filthy person a blasphemer of the Name of God a man of blood or the like Fiftly the continuance in sin thou hast long abused the patience of GOD and this heaps coales of further indignation against thee Rom. 2.4 5. and the rather because thy heart hath been to sin for ever for there is in the heart of unregenerate men a desire to sin for ever and it is a griefe to them to think that at any time they should not be able to live in sin still Sixtly thou hast offended against thine own vowes and covenants and the promises thou hast made to God both in baptisme and the communion and in other passages of thy life Seventhly it increaseth thy offence that thou hast dealt wickedly in the land of uprightnesse Esay 26.11 There thou hast offended where thou hast had the example of the godly to shew thee a better course It is ill to sinne any where though in Babel but it is worse to transgresse in Sion or Jerusalem even in the glorious Churches of Jesus Christ. Eighthly thy incorrigiblenesse adds to the heap of sin though the Lord hath afflicted thee yet thou hast not learned obedience by the things thou hast suffered but thou hast made thy heart like an adamant so as thou wouldst not return Ier. 5.2 3. Ninthly it is yet more that thou hast beene so farre from reforming thine own life that thou hast scorned and reproached the good conversation of the godly thou hast spoken evill of the good way of God Thus and many other wayes may the sinner charge his owne heart and thereby prepare himselfe to returne to the Lord while there is yet hope For if thou wouldest returne with all thy heart and take unto thee words and confesse thy sins and pray for forgivenesse and mourne before the Lord and turne away from thy owne wickednesse the Lord would shew mercy and the obedience of Christ would heale thy disobedience and God would love thee freely and the bloud of Christ would cleanse thee from all thy sins Hos. 14. Esay 55.7 1 Ioh. 1.7 and while it is yet to day the Lord sendeth to thee and beseecheth thee to be reconciled 2 Cor. 5.19 21. Consider that God hath been with thee all this while having sent many others to hell for their sins and there is hope of forgivenesse the Lord hath received great offenders to mercy as the Israelites that often fel away from him Iudges 10. and Mary Magdalene and Peter and David and the thiefe upon the Crosse Consider that God hath offered thee thy pardon in the Sacrament Feare the Lord therefore and his goodnesse and returne with all thy heart and iniquity shall not be thy ruine Hitherto of their sin their punishment followes and so first upon their rulers and leaders in these words The stone which the Builders refused is become the Head of the corner Which words are taken out of Psal. 118.22 where they are used by the Prophet David and here quoted by the Apostle Peter The words have a double sense for they did concerne both David and Christ. As they concerned David this was the meaning that though the Nobles and Courtiers did despise and reject and oppose David yet sâ—ch was Gods providence that the man whom they rejected God made King of Israel and the chief stay and support of that State Now for this sense of the words divers things may be noted First that God hath raised up great men in the Common-wealth for this end that they might seeke the publique good and imploy their labours for the building up and prosperity of the State Which should both teach great men to think of their duties and the accounts they must make to God aâ— also it should teach the people to pray the more heartily for them and to obey them in all lawfull things Secondly wee may hence gather the imperfection of all humane things For in that earthly Kingdomes need building up still it shews that they attain to no perfection but at the best are still in progresse Thirdly that many times great men wilfully oppose the right and set themselves against the righteous and resist the will of God Which should teach us not to place our confidence in the great men of this world nor to be alwaies led by their example in opinions Fourthly that God will find out the wickednesse of great men and bring them to confusion God accepts not persons hee hateth sin in great men as well as in mean men and will crosse and confound their godlesse ungodly counsels Fiftly that God takes to himselfe the power to dispose of earthly Kingdomes and to give Kings and Rulers at his owne pleasure It was the Lords doing and it was marvellous that David should become the Head of the corner Psal. 118.23 The Lord pleads it as a part of his soveraigtny and prerogative to set up Kings By me Kings raigne Pro. 8. Which should teach Princes and Judges and Nobles to doe homage to God and acknowledge him for their Soveraign therefore serve him with fear Ps. 2. And it should teach the people to give honour and tribute and custome and obedience for conscience sake to their Rulers seeing the power that is is of God Rom. 13. Now as these words were understood in the case of David so was David herein a type of Christ and so the words are to be understood in the case of Christ also as our Saviour himselfe applies them Mat. 21. and as it is evident to be the meaning of the Apostle here And it is the drift of the Apostle to strengthen weak Christians against the scandall that might arise from the opposition of the Kingdome of Christ. For it might trouble amaze them to consider how Christ was opposed by the Scribes Pharises who were the great learned men of the time and such as were eminent in the Church and in the account of the most men were the chief persons that took care for Religion and the state of the Church and did excell all other sorts c. Now that this scandall might be removed he shews in these words First that nothing did therein fall out but what
was the lot of David in his time Secondly that all this was foretold in the old Testament and therefore might not seeme strange Thiâ—dly that all those oppositions should be in vaine for God would reject and confound those opposites and would prosper and advance the right of Jesus Christ without the help of those men In the particular consideration of these words three things must be noted First the persons threatned viz. the Builders that is the Scribes and Pharises and those that under pretence of religion did oppose Christ. Secondly the cause of their punishment viz the refusing of Christ the foundation stone Thirdly the judgement inflicted upon them which is twofold the one implyed the other expressed There is a judgement implyed viz. That though they were by calling and in the account of the multitude Builders yâ—t God would reject them and goe on with his work in converting both Jewes and Gentiles without them The judgement expressed is that Christ whom they so much hated and opposed should be in spight of their hearts and to their extreame vexation made King of the Church and exalted to supreme power over all things and the onely stay of the whole Church both of Jews and Gentiles And herein it is to be noted both the manner how this shall be done in the word is become or is made and also the time in that he saith It is made Builders Quest. A question may be moved here for the sense viz. how the Scribes and Pharises and such like men can be said to be builders Answ. For answer hereunto wee must understand that the Scribes and Pharises and so wicked men that possesse eminent places in the Church may be said to be builders First in the account of the multitude whatsoever they were indeed yet they were so accounted as builders and prime men in managing the affaires of the Church Secondly the Scribes and Pharises may be acknowledged in some respect as builders indeed They did God some worke For howsoever they did not soundly teach Christ yet they drew the people by their doctrine to avoid on the right hand the Stoicall strictnesse of the Essenes and on the left hand the profane irreligiousnesse of the Sadduces Thirdly they were builders by calling they have the name not so much from what they were as from what men in their places had been or ought to have been And these are the persons that oppose Christ and are thus severely judged of God Divers things may be hence noted First that men may be great in their owne opinion and in the account of the world who yet are nothing set by of God such were these Pharises Luke 16.14 15. And therefore we should labour for a spirit without guile and not be wise in our selves or rest in outward shews but seek the praise of God we are safe if God allow of us though all the world disallow us Secondly that God will acknowledge freely any good he finds in his very enemies as here the Pharises are not denied the title of Builders for that general work they did in encountring the Sadduces and Essenes And as they are called Builders so are the devils called Principalities and Powers to import what is any way of praise in them notwithstanding their horrible fall Which should teach us to learne of God to doe likewise towards all our enemies and withall it may much comfort us If God will doe thus with his enemies what will he doe with his owne children and servants how will he honour and reward them and if the notorious oppositions of the Pharises cannot hinder Gods acknowledgement of that little goodnesse was in them how much lesse shall the meere frailties of the godly that will doe nothing against the truth though they cannot doe for the truth what they would hinder the glorious recompence of reward and acceptation with God! Thirdly we may hence note that Christ and Religion and the sincerity of the Gospell may be disallowed and opposed by great learned men by such as are of great mark in the Church even by such as were Governors of the Church in name and title Quest. 1. Two questions doe easily rise in mens minds upon the hearing of this doctrine The first is Whence it should be that learned men who have more means to understand the truth than other men and by their calling more especially tyed to the study of all truth yet should be drawn to oppose or reject Christ and the truth Answ. I answer that this may come to passe diversly First sometimes it is because of their ignorance neither may this seeme strange that they should be ignorant for though they may be very learned in some parts of study yet they may be very blockish in some other Besides the naturall heart of man doth not take any great delight in the study of the Scriptures and therefore the answer of Christ was proper Yee erre not knowing the Scriptures or the power of God Secondly in some it is because of their secret Atheisme Many learned men be very Atheists in heart and such were some of the Pharises for they neither knew the Father nor Christ as he chargeth them Thirdly some have a spirit of slumber they have eyes and yet cannot see as in the case of some of those Pharises they could not apply the very things themseâ—ves spoke For being asked about the King of the Jews Mat. 2. they could answer directly out of the Scriptures and give such sigâ—â—s of the Messias as did evidently agree to Jesus Christ and yet these men were so infatuated that when God shews them the man to whom their own signs agree they cannot allow of him Fourthly in some it is envy They are so fretted at the credit and fame of Christ or such as sincerely preach Christ that for very envy they strive to destroy the work of God and to disparage the progresse of the Kingdome of Christ they cannot endure to see all the world as they account it to follow Christ. Fiftly in others it is ambition and desire of preeminence and the quiet usurpation of the dignities of the Church that they alone might raign and be had in request this no doubt moved the Pharises and was the cause why Diotrephes made such a stir in the Church Sixtly in others it is covetousnesse and desire of gain These are they that account gain to be godlinesse as the Apostle speaks and such were some of the Pharises Luke 16.14 Seventhly in others it is a wilfull and a malicious hatred of the truth and such was it in those Pharises that were guilty of the sinne against the holy Ghost Quest. 2. But how shall a simple ignorant man stay his heart and be setled in the truth when the wise and learned men of the world oppose it how can he tell it is the truth which they reject who have more learning and wit than he Answ. I answer A simple and single-hearted
doctrines as this In the words of this verse then two things are to bee noted first the kinds of punishments inflicted upon the body of unbeleevers secondly the causes of it The kindes are two first God will deliver them up to scandall and then to despaire to scandall as Christ is a stone of stumbling to despaire as Christ is a rocke of offence These words are taken out of the Prophet Esay chap. 8. where the Lord intends by them to denounce the reprobation of the Jewes as some thinke or rather foretels the spirituall judgements which shall be inflicted upon them The Apostle in this place applies the words to the unbeleevers of his time among whom the obstinate Jewes were chiefe to shew that as the other Scripture was comfortable to the godly so were there places that did threaten the wicked and that as the former place did prove Christ a stone of foundation for the godly so this did shew that Christ was a stone in another sense to the wicked Christ is a stone of triall to all men in the Church because the doctrine of Christ tries men whether they bee elected or rejected good or bad so Esay 28.16 Againe Christ is a precious stone to the beleever and thirdly here a stone of stumbling to the unbeleevers Now that we may know what offence or scandall is we may be helped by the Etymologie of the originall words For scandall in the originall is either derived of a word that signifies to halt or else it noteth any thing that lieth in a mans way a stone or a piece of wood against which hee that runneth stumbleth so hurteth or hindreth himselfe It most properly signifieth rest or a certain crooked piece with a baite upon it in instruments by which mice or wolves or foxes are taken and thence the Church translated the name of scandall to note the snares by which men are catched as beasts are in grins and baites so the word it seemes is used So then a scandall is any thing which causeth or occasioneth offences by which a man is made to halt or is brought into a snare or made to stand still or fall in matter of religion or salvation And so the sorcerers were a stumbling blocke to Pharaoh and the false prophets to Ahab and the lying signes of Antichrist to such as love not the truth Now all scandall may be thus divided Scandall is either active or passive that is given or taken Scandall given is when the authour of the action is likewise the cause of the hurt that comes by it Thus Elias sonnes were scandalous thus David by his grievous sinnes gave offence 1 Sam. 2.17 2 Sam. 18.22 c. and thus Scandall is given either by evill doctrine first whether hereticall secondly or superstiâ—ious or else by wickednesse of life or by wilfull abuse of Christian liberty Offence taken is either from our selves or from others A man may be an offence a stumbling blocke to himselfe by dallying with some speciall beloved corruption of which our Saviour Christ saith If thine eye offend thee pull it out or thy hand or thy foot c. Matth. 3.29 Scandall taken from others is either that they call humane or that they call diabolicall Scandall taken which they call humane may either bee found in godly men or wicked men godly Christians that are weake may be offended or hindred in religion divers wayes as either by reason of the persecution and oppression of the godly or by the heresies or dissentions of men in the Church or by the flourishing estate and prosperity of the wicked as also by the liberty some of the godly take in things indifferent for the advancing of the Gospel in case of necessity As when Paul for the gaining of the Gentiles neglected Moses Law This was an offence to many beleeving Jewes contra c. Wicked men also take offence as here in this text is manifest Now the offence which they call diabolicall is that when men wilfully and perversly will provoke themselves to sinne freely because of the examples of the vices of godly men as when the drunkennesse of Noah the incest of Lot the adultery and murther of David the perjury of Peter or the like is alledged to maintaine themselves in a liberty of sinning It is the scandall of wicked men which is here meant Now wicked men make themselves miserable in this case of scandall both wayes By giving offence and by taking offence By giving offence and so Christ curseth them for offending his little ones Mat. 18. Wicked men offend them either by the subtilty of false and corrupt doctrine or by provocation and inticement or by evill example or by discouraging them with reproaches threats or oppositions or the like but this kind of offence is not meant here It is offence taken which is noted here as a grievous curse upon them and amongst offences taken this is their misery that they gather offence from what should have been the cause of their holinesse and happinesse even from Christ. Might some one say What should men be offended at in Christ The Jewes were offended First at the vilenesse of his person or his meane condition Secondly at the poverty and simplicity of his Disciples Thirdly at the obscurity of his Kingdome being without wordly pompe and glory Fourthly at his conversation because he kept company with sinners Fifthly at his doctrine partly because he reproved their superstition and hypocrisie and the traditions of their fathers and partly because he taught that justification could not bee had by Moses Law but must bee sought by beleeving in him as also by other particular directions as that man must eate of his flesh that he was the Sonne of God that he was older than Abram c. lastly at his miracles for they thought he did it by some Divell Thus in our times the Papists they take offence at the newnesse of our Religion as they pretend at the freenesse of the people that professe it at the doctrine of justification by faith alone c. Thus also wicked men in the Church are offended at the small number of such as are sincere at the plainnesse of the preaching of the Gospell or such like Quest. 2. Might some one say What if wicked men be offended is that such a great misery Answ. Yes for it is many times the occasion of their ruine For wee see many men keepe these objections in their hearts till their death by which they are hardned from all care of salvation by Christ at the best it is a notable hindrance for the time it frustrates them of the Gospel and of the communion of Saints c. â—se The use may bee first for information Wee may hence see what an infectious sorceresse unbeleefe is It can make things exceeding good to prove exceeding evill to them it can make God the Word the Sacraments and Christ himselfe all good to be occasions of extreme evill to
is one heart in them to serve the Lord. Thirdly they are all governed by one booke of Lawes Fourthly they all enjoy the same priviledges in the communion of Saints even those before contained in this verse Fifthly they all enjoy the love of God they are his portion As Israel was his out of all the world so the godly are his and make all but one Nation In that all the godly are one Nation divers things may from thence be observed by way of use Use. First it should be very comfortable to all that are truly godly and so it should comfort them divers wayes First against the fewnesse of them that live in one place so against the reproach of the world for that reason For here they may know that if all the godly were together there would be no cause to despise them for their number Never such a Nation of men as they Secondly in the case of adversaries the gates of hell shall not prevaile against them They are a whole Nation of them they may be oppressed but they can never be utterly rooted out Thirdly in respect of their consanguinity with all the godly though they differ much in estate or condition yet wheresoever or howsoever they live they are all country-men they are all of one Nation the partition wall is broken downe All godly Christians whether Jewes or Gentiles are but one Nation Fourthly in respect of the government and protection of Christ over them Why cryest thou then O Christian Is there no King in Sion Secondly hence some use for instruction may be made For first wee may here learne to know no man after the flesh All other relations are swallowed up in this relation when thou art once converted thou needst not reckon of what country thou art or how descended for thou art now onely of the Christian nation All godly men should acknowledge no respects more than those are wrought in them by Christ. Secondly since Christians are all countrymen and seeing they are like the Jewes dispersed up and downe the world they should therefore be glad one of another and make much one of another and defend one another and relieve one another by all means of help and comfort Thirdly they should therefore observe the fashions of the godly and bee more strict to follow the manners of their nation wheresoever they come A peculiar people The Latines render the words of the originall Populus acquisitionis In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word rendred peculiar signifies sometimes conservation or saving as Heb. 10.39 to the saving or conservation of the soule sometimes purchase as the Church was purchased by his blood Act. 20.28 sometimes possession or obtaining as Hee ordained us to the obtaining of salvation 1 Thess. 5.9 and the glory of Christ 2 Thess. 2.14 Neither do Interpreters agree about the attributing of what felicity the word imports For one would have the sense thus Populus acquisitionis that is the people he could gaine by intending thereby that the Apostle should say that the godly were the onely people that God could get any thing by Others would have it thus A people for obtaining that is of heaven and so the sense is 1 Thess. 5.9 that they are a people God hath set apart to obtaine heaven or to gaine more than any people Others thus A people of purchase that is such as were purchased viz. by the blood of Christ. And so the people of God were purchased out of the world by the blood of Christ and the Israelites were typically redeemed out of Egypt by the blood of the Lambe The godly are a people bought at a great price none ever so dearely ransomed But I take it as it is here rendred A peculiar people and so the word may intimate a double reason For first they are a peculiar people because God hath every way fashioned them for himselfe Secondly they are a peculiar people because they are his treasure yea all his treasure The godly comprehend all his gettings they are as it were all he hath And so Exod. 19. vers 6. may explaine it Use. The use may be partly for consolation and partly for instruction First it should exceedingly comfort the godly to know their acceptation with God they are in high favour with him they are his very Favourites And this should distinctly comfort them divers waies as first that God doth make so much account of them to love them as any covetous man can love his treasure Hence God is said to delight in them to rejoyce over them with joy and his mercy to them pleaseth him Secondly it should comfort them in respect of the suites they may obtaine from God Hee is rich to all that call upon him No King can doe so much for his Favourites as God can and will doe for his Gods favourites may aske whatsoever they will and be sure to have it and therefore it were a shame for them to be poore Thirdly the favourites of earthly Princes may lose all and fall into the Kings displeasure and so be undone for ever and goe out with singular disgrace and ruine but Gods Favourites have this priviledge they shall never lose the favour of God He will love them to the end Iob. 13.1 Nothing shall separate them from the love of God in Christ Rom. 8. ult God hath not appointed any of them to wrath but to the obtaining of salvation 1 Thess. 5.9 10. And all this should be the more comfortable because God respects no persons Every subject cannot be the Kings Favourite nor is every servant in Ordinary nor is every one that serves in the Chamber of presence or Privie-Chamber but in Gods Court all servants are Favourites and hee hath treasure enough to enrich them all and affection enough to love them all Secondly divers instructions may be here gathered for if we be Gods Favourites and his treasure it should teach us First to live comfortably even to live by faith to trust upon Gods favour for life and salvation nor need wee doubt our pardon nor question our preferment Secondly to live humbly to be ever ready to acknowledge that it was Gods free grace that hath raised them up from the very dunghill as it were to such high preferment we must confesse that we hold all from him we must humble our selves seeing we have this honour to walke with our God Pride is one of the first things destroyes the favourites of the world Thirdly to live holily denying ungodlinesse and worldly lusts and living religiously and soberly and righteously in this present world since he hath redeemed us to bee a people peculiar to himselfe wee should be zealous of good workes An exactnesse of living is required of such as must live in Princes presence and since God hath bought us at so deare a rate wee must not live to our selves but to him that died for us 2 Cor. 5.15 Tit. 2.12 14. Fourthly to submit
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
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
of the people Matth. 15.31 Luk. 7.16 so the contemplation of such great workes may worke the same effect in us and the same effect also may the thoughts of the workes of Gods speciall justice or mercy have Ezek. 38.23 Esa. 13.13 especially the consideration of those workes of favour or deliverance by which God hath declared his speciall goodnesse unto us Gen. 19.19 1 Chron. 17.24 David also clotheth the thoughts of God with glory greatnesse in his heart by thinking of the monuments of Gods wonderfull Power and Wisedome in the heavens earth and seas c. Psal. 104.1 c. yea by thinking of his owne forming and making in the wombe Psal. 139.15 Thirdly wee must pray earnestly to God with Moses and begge this of God that he would shew us his glory Thus also of the third thing The next thing is to learne how to establish the thought of Gods glory in us and this is done especially two waies First by striving to set God alwaies before us as David did Psal. 16.8 Secondly by remembring God in all our wayes doing all our workes unto the glory of God 1 Cor. 10.31 Lastly to make us in love with God thus conceived of according to his glory the thorow meditation of his mercies to us is of singular use to thinke either of the variety of them or of the speciall respect God hath had of us above many others and the frequencie of his mercies that he sheweth us mercy daily but above all to consider that his mercies are free to thinke how vile we are upon whom God lookes with such grace and goodnesse Thus the blessed Virgin taught her selfe to magnifie God and to love his name Luk. 1.46 48. Thus of making God glorious in our hearts by knowledge Now for the second which is to make him glorious by acknowledgement The particular waies how that may be done have beene reckoned before in the explication of the doctrine only we must labour by prayer to fashion our selves to that worke that God in any of those particulars doth require of us and that is the most speciall helpe which I know thereunto But by the way let me warn thee to looke to two things First that in any course of glorifying God which is to be done by thy words thou be carefull to avoid hypocrisie and be sure that thy heart be lifted up and affected according to the glory of God for the Lord abhorres to be glorified with thy lips if thy heart bee farre from him Esa. 29.13 And the next is that thou presume not in any case to make the pretence of Gods glory a covering for any wickednesse as the Pharisees that would hide their devouring of widowes houses under the praise of long prayer or those in the Prophet Esay's time that would persecure godly men and molest them with Church-censures and say Let the Lord be glorified Esa. 66.5 Thus of making God glorious in our selves Lastly that we may make God glorious in the hearts of other men and cause them to speake of his praises we must carefully looke to foure things 1 That when we speake of God or his truth wee do it with all possible reverence and feare that wee be carefull in all our discourses of Religion instructions admonitions reproofes confutations or the like to treat of these things with all meeknesse and reverence God hath given us a commandement of purpose to restraine the taking up of his Name in vaine 2 That we strive by all meanes to live unspotted and inoffensive in life that if any perverse men did seeke occasion against us yet they might finde none and to this end striving to avoid those things distinctly which we perceive by the miserable example of others do vexe and provoke men to speake or thinke evill such as are idlenesse frowardnesse deceit conceitednesse and the like Phil. 2.15 3 That we shew forth the vertues of Christ. It is a singular meanes to stirre up others to glorifie God if they might perceive in us the sound habit of such Christian vertues as are not to be found in other sorts of men such as are humility lowlinesse contempt of the world subjection to Gods will love of the godly and the like The most of us have but the bare names of these there is not a reall demonstration of them Christian vertues set forth to the life are amiable and will compell men to conceive and speake gloriously of God and his truth 4 That we be helpfull upon all occasions to others ready to every good worke and hearty in all workes of mercy it is our good workes must make men speake well of us and our God and Religion Hitherto of the doctrine of glorifying God In the day of visitation This word Visitation is in Scripture attributed both to men and to God To men in such cases as these as first to shepheards who when they did specially survey their â—â—ocke with intent to redresse what was amisse were said to visit them Ier. 23.2 As also to such men as had the gathering of tribute when they came to exact their tribute to the great vexation of the people they were said to visit them So the word rendred Exactors Esa. 60.17 in the Originall is Visitors or Visitations Thirdly to visit was a tearme given to the Bishops Apostles in the Primitive Church that went about through the Churches to take notice of the estate of the Churches and to reform what was amisse Act. 15.36 And so the originall word here used is translated a Bishoprick Act. 1.20 agreeable to the Hebrew word used Ps. 109.8 Finally to visit is reckoned among the works of curtesie or mercy Iam. 1.27 The Hebrew word in the old Testament signifies oftentimes to muster or number up the people as 1 Chro. 21.6 But in this place visitation is not referred to men but to God Now God is said to visit not onely men but other creatures so he visited the earth graven Images the vessels of the Temple and Leviathan He visits the earth when he makes it in an especiall manner fruitfull Psal. 65.9 He visited Images when he brake them to pieces and confounded them He visited the vessels of the Temple by causing them to be brought backe again into the Temple Ier. 27.22 He visited Leviathan the divell by restraining his power and disappointing his malice Esa. 27.1 But most usually Gods visitation is spoken of in Scripture as it concerneth men And so God holdeth two sorts of visitations the one is the visitation of all men the other of some men onely The visitation called the visitation of all men concernes either life or death In respect of life God is said to visit all men in that he doth by his daily providence both give and preserve life till the appointed time so Iob 10.12 And in respect of death God keepes his visitation when he causeth men to die an ordinary death at the time thereunto
The words are Nimrod was a mighty hunter before the Lord. Now these wordâ— have beene interpreted either properly thus He was a hunter of beasts before the Lord that is which beasts hee would sacrifice before the Lord or metaâ—horically that hee was the first that set up Monarchies of the thraldome appointing Lawes and a forme of Government and this hee did by instinct from God for the protection of the Church and Common-wealth against the injuries of those that dwelt neere them Secondly say that hee is in these words condemned as a hunter that is a tyrant as the word is taken Lament 3.5 Ierem. 16.16 Ezech. 32.30 c. and that it is added Before the Lord to note that he did oppresse men by manifest violence openly shaking off all feare even of God himselfe yet it followes not that his power was not of God the manner of getting it was evill but the power was good Thirdly it will not follow that Magistracy is evill or not of God because it had an ill beginning if it were granted that it did begin in Nimrod For so the translation of Ioseph into Aegypt and the Kingdome of Saul and Ieroboam c. should be evill and not of God for they had ill beginnings But lastly I answer that Nimrod was not the first beginner of authority or power or government though hee were of that kinde of Governours for there was a hunter both Ecclesiasticall and Civill before yea and there were Cities in the world before therefore there must needs bee government and Governours Cain built a City yea and God himselfe ordained Magistracy after the floud when he said By man shall his bloud be shed Genes 9.6 In short Nimrod was the author of the Babylonicall tyrannicall Monarchy not the authour of the Magistracy or civill authority over others Object Many Kingdomes and Officers are gotten by evill meanes Solut. So many men get goods by usury or robbery yet the things are of God Object But we see that Magistrates are chiefe and set up by men Solut. So the fruits of the earth are gotten in by the labour and care of men are they not therefore of God Ministers are chosen of men is not their calling therefore of God Second causes doe not exclude the first To conclude the Magistracy is the ordinance of men subjectively as it is enjoyed or borne by men and objectively as it is imployed amongst men and in respect of the end as it is for the good of men But the true word Creation or Ordinance shewes it is Gods worke or institution or appointment Secondly it is to be noted that we are bound to submit our selves to the ordinances that is to the office or calling or authority hee doth not mention the persons so much as the calling because oftentimes there is found in the persons vices and some causes of not obeying but in such againe wee must not consider the person but the ordinance or calling it selfe Thirdly we must submit our selves to their ordinances that is to all sorts of Magistrates Now all Magistrates may be distinguished either in respect of 1 Iurisdiction 2 or Religion 3 or Objects 4 or Affaires 5 or Office 6 or Adjuncts 7 or Dignitie First in respect of Iurisdiction some are superiour that they have none above them but God as Emperor King Dictator Senate c. or inferiour which is appointed by the superiour as are all inferiour Governours and Officers Secondly in respect of Religion some are beleevers as David some infidels and so are either such as persecute Religion as Herod Iulian or tolerate it as Trajane Thirdly in respect of Objects some are Togati Governours some are Armati Marshall men Fourthly in respect of Businesse some are Councellours some Senatours some Judges c. Fifthly in respect of Office some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law-givers some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law-keepers as Justices and the like Sixthly in respect of Adjuncts some are lawfull and just and good Magistrates who come by their power by lawfull election or succession and doe exercise it well others are are unlawfull or bad Magistrates as having in respect of the manner attained their places by unlawfull meanes or doe exercise their authoritie with cruelty or partiality or the like Seventhly in respect of Dignitie some have dignity and not authority as such as enjoy the titles of Dukes Earles Lords Knights Esquires or Gentlemen some have dignity and authority also as such of any of the former kinde or the like as are likewise called to any office of rule and goveâ—nment or service Now wee must bee subject not alone to the King or Superiour but to governours under them as the Text shewes We must be subject to Prince that are Infidels as well as to Christian Princes for such were the Magistrates for the most part when the Apostles writ So we must be subject to unworthy or vicious or tyrannous Princes as well as to godly and vertuous and loving Princes which the word here translated Ordinance imports for it signifies creation And so Magistracie is a creation in divers respects First because God was the author of it as he was of the world Secondly because Magistrates are raised beyond expectation Thirdly because many times God as a righteous Judge suffers many mâ—n to get into high places of honour and authority that have no worthinesse or fitnesse or stuffe in them more than hee would have to rule or furnish it selfe even to such Magistrates also must we submit Onely for the last distinction there is a difference for such as excell onely for titles of dignitie and have not authoritie wee must reverence and shew as civill respect unto them as belongs to their places but we are not bound to submit our selves to them by way of obedience for that is due only to such as have authoritie as well as dignitie Thus of subjection to Magistrates subjection to the lawes of Magistrates followes Concerning the lawes and ordinances of Magistrates two things may hence be gathered First that we must subject our selves to such lawes and ordinances as men that are in authority doe make wee are bound to this subjection even to mens lawes that we are bound the very words of the Text prove howsoever or in what respect wee are bound is to bee distinctly considered For mans lawes doe not binde as God's lawes doe for God's lawes doe binde not onely the outward man but the inward man also even the very consciences more distinctly and particularly The lawes of men binde onely the outward man properly for God reserveth the conscience of man onely to his owne command Now whereas the Apostle saith Rom. 13.5 Wee must obey Magistrates not onely for feare but for conscience it is thus to bee understood First that men are not onely driven to obedience of Magistrates for feare of punishment but even by their owne conscience ever testifying that they ought to obey them Secondly
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.
34. and 35. And whatsoever power the Princes had in the Old Testament the same power Christian Princes have in the New Testament Many testimonies might more be added Salomon deposed Abiathar Iehosaphat sent his Princes to see that the Priests and Levites did teach the Law of God in their cities But these may suffice Quest. But may the Magistrate lawfully make or appoint any orders to binde the Subjects about the worship of God Ans. The Magistrate may and ought to determine the circumstances of Gods worship which are not determined in the Word hee may not appoint any more duties as a worship to God but as a keeper of the first Table Hee may give order for the circumstances in or about the doing of religious duties in the Church as hee may appoint the time place and outward forme of prayer administration of the Sacraments fasting almes or the like These things must not be done tumultuously or confusedly but in order and that order the Magistrate may prescribe All actions about Gods worship are of two sorts some differ not from the worship it selfe but are things that God especially looketh at in his worship such as is the purity and sanâ—tity of the heart some belong to the worship of God as heâ—ps and instruments for the better peâ—forming or declaring of that worship The first sort of actions must be prescribed onely by God who onely can give what he requires and of this sort whatsoever is not commanded is forbidden no man may adde or take away or change in these things The second sort are not all of a kinde neither For some are necessary in respect of the being of them as thâ—t there should be Churches marriages or that the Sacraments should be administred c. and these also must be instituted of God onely but some are contingents and belong to the manner how or when as may best agree to the condition of each particular Church Now these last God hath left to the Church and so to the Christian Magistrate to dispose of so as God's truth Christian simplicity or publike edification be not hindred or violated Quest. But here might some one say In these things the matter was appointed of God the Magistrate meddles onely with the manner or the circumstances But may Magistrates by their owne authority bring into the Church things that for matter or manner were never appointed by God and so enjoyne their owne inventions to be observed by the subject Ans. Inventions of men are of diverse sorts for First some are impious and contrarie to the Word of God in their owne nature such as are The invocation of Saints selling of Masses and Indulgences the forbidding of marriage and meats making of Images consecration of Altars the use of holy water prayer for the dead monasticall vowes worship of reliques the exalting of one Bishop to be over all the world and such like these may not be commanded they are the leaven of Pharisees and will spoile all and therefore may not be brought in by any authority Secondly other inventions of men there are that concerne onely things that in their owne nature are indifferent neither commanded nor forbidden of God in these the Magistrate hath power to command but yet not an absolute power for hee may offend in commanding and subjects may offend in obeying And therefore I distinguish thus If the Magistrate command things indifferent in their owne nature to bee used and professe that hee requires them with opinion of worship holinesse or merit or necessity to salvation then the Magistrate sinnes in so commanding and the subject sinnes in obeying but if the Magistrate command things to be used which in their owne nature are indifferent and professe to disclaime the opinion of holinesse worship merit or necessitie then it is lawfull to obey his commandements in such cases So then traditions brought in with an opinion of necessitie c. are unlawfull but traditions brought in for order and decorum are lawfull 1 Cor. 14.40 and this is apparent For if God have left the ordering of things indifferent to men why may not Magistrates appoint that order And if Christians may take in or bring up customes in the time of God's worship why may not the Magistrate doe it by his authoritie If Christians may make an order for what garments women should weare on their heads in the time of God's worship why may not the Magistrate make an order what garments Ministers should weare in the time of God's worship If subjects may of their owne heads appoint a feast of their owne making at the time of God's feast as they did their love-feasts in the Primitive Church and withall appointed the action or gesture of kissâ—ng one another why may not the Magistrate by his authoritie bring in an action or gesture it being such a gesture as God hath neither commanded nor forbidden Finally if in things indifferent a private man may use things indifferent of his owne head why may hee not use them which the Magistrate commands and when hee commands him and if hee may refuse to use some things onely because of his owne will why may hee not refuse them when the Magistrate forbiddeth him But that this point may be more cleere I will set downe a Catalogue of inventions of men used for religious ends and uses without any commandement of God and that both before the Law and under the Law and under the Gospell First before the Law we read of these things The laying of the hand under the thigh in swearing Genes 24. c. Iacobs piller erected as a religious monument Genes 28.18 Secondly under the Law we read of these instances The Altar of the two Tribes and an halfe Ios. 22.10 and 27.30 Davids dancing and playing on all sorts of instruments and songs before the Arke 1 Chron. 13.8 and 15.16 and 2 Sam. 6.14 Davids wearing of a linnen Ephod the garment of the Levites 1 Chr. 15.27 Davids appointing of the offices of the Levites and his bringing in of the new order of singing men into the Temple 1 Chron. 24. and 25. The use of sack-cloth and ashes in fasting Salomon built another Altar besides the Altar of the Lord 2 Chron. 7.7 Hezekias kept the Passeover at a time not appointed by the Law and the people kept it seven dayes longer 2 Chron. 30.2 3 27. About the celebration of the Passeover it is manifest that the godly Iewes brought in of their owne heads 1. The gesture of sitting which Christ himselfe also used 2. The solemne use of the cup of which mention is made also that Christ used it Luke 22.17 The Rechabites abstinence not onely from wine according to the Law of the Nazarites but from husbandry and houses Ierem. 35. The Jewes had every where Synagogues which were not commanded by the Law Luk. 7.5 Mardocheus appointed the feasts of Pur or lots Iudas Maccabeus appointed the feast of Tabernacles which our Saviour graced
Christians as in the manner shew no scruple nor feare nor trouble of minde for breaking Gods expresse Law in requiring obedience to Magistrates while they are ignorant whether it be a sinne or no to obey and yet on the other side are extremely fearefull and troubled in themselves to vary from the advice or example of such men as they account godly or fathers to them or others in Religion and so are more fearefull to breake mens traditions than Gods Commandements Tradition is ill as well when it comes from good men as when it comes from bad men 3. The Jesuites that maintaine that horrid doctrine of deposing or murthering of Princes so farre are they from obeying them Persons rather to be confuted by strokes than by arguments as men that offend not onely against the Lawes of God but the Lawes of Nations and the Law of Nature Hitherto of the things to which they must submit themselves viz. to every ordinance of man The motive or manner followes For the Lords sake These words doe import both the cause and the manner of submission they must submit for the Lords sake and so First there are divers things in God which should move Christians to all possible care of pleasing and obeying their Magistrates as First Gods and mens Magistrates were ordained of God and therefore for his sake that set them up we should obey them Secondly Gods Commandements God hath required our submission and therefore for the respect of the dutie wee owe to God we should obey them Thirdly Gods Image Magistrates are little Gods in the world they resemble Gods soveraignty or Majesty and therefore because they are like God we should obey them even for so much of the similitude of God as wee may behold in them or their authority Fourthly Gods mercies we are infinitely bound unto God and therefore for his sake even for the love we beare to him wee should doe this which hee requireth Fifthly Gods glory God shall get much honour and his religion will be well spoken of if Christians live obediently and contrariwise if Christians be not obedient God may be much dishonoured thereby and great stormes of affliction may be brought upon the Church by the wrath of Princes Sixthly the judgements of God because they must give account to God for their behaviour toward Magistrates as well as for their behaviour towards God himselfe Secondly these words may note the manner of obedience we must obey Princes for Gods sake not onely for conscience sake but even as if wee did obey God himselfe and with a due respect unto God and so it may make also a limitation We must so obey man as we still have respect unto God so as nothing be done against the Word or pleasure of God Use. The use should be therefore for instruction to teach us to looke carefully to our selves in our submission and so to obey First from the heart because God is intituled to this service Secondly with feare because God will be an avenger of disobedience and resisting of the powers Thiâ—dly though our subjection should be to our losse or discredit or danger or hurt any way yet for the Lords sake we should doe it There is motive enough in God though there were not worthinesse in the Magistrate or recompence to us Againe it serves to shew the hatefulnesse of those transgressors that resist the power and will not make conscience of it to submit themselves to the ordinances of Magistrates For this is to resist God himselfe this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God will certainly be a revenger of this disobedience it being his owne cause as well as the Magistrates Besides it serves to informe us concerning the admirable power and wisdome of God in effecting the subjection of man to authority of Magistrates All men naturally affect to excell and like not superiority in other men And besides it is needfull that one man should governe and keepe in order millions of men disposed as before Now this well points at the cause of this order and suâ—jection which is the respect of God God naturally hath planted in the hearts of men a feare to rebell or disobey even for feare of God himselfe more than Princes and besides God hath made man to see by experience that he doth defend the persons and rights of Kings by revenging the disobedience of men this naturall conscience keepes under naturall men Now though the Apostle would have godly men to obey for the same reason yer it iâ— upon an higher ground for godly men are instructed by the Word of God to obey Princes yea herein differâ— the obedience of the godly from the wicked that the godly man obeyes for the meere love hee beares to God and the wicked only for feare of vengeance from God so both obey for an higher reason than the respect of Princes themselves even for the Lords sake the one for the love of God and the care of his glory the other for feare of his punishments and judgements Lastly it shewes men must so acknowledge the glory of Princes as that especially we have respect unto the glory of God who is King of Kings we must obey Kings in the land so as God be not disobeyed Thus of the Proposition the Exposition followeâ— The Apostle labours to cleare this doctrine from divers scruples might be conceived by Christians whether they arise from the diversitie of the sorts of Magistrates or from their soveraigntie For the sorts hee shewes they must obey Magistrates of all sorts both superiour and inferiour the highest and those which are subordinate to them both Kings and Governours also for their soveraigntie Hee teacheth them to observe the supremacie of Kings and Monarchs In generall we may learne from the Apostles care to prevent mistaking herein that he accounts it a pernicious thing to erre about the authoritie of Princes and their Goverâ—ours And experience shewes it to be pernicious sometimes to the persons of Kings who are often by treason murthered upon wicked and erroneous grounds and sometimes to the subjects who draw upon themselves not onely fearefull sinnes but miserable punishment also by erring herein sometimes it is pernicious to religion it selfe and religious causes giving not onely scandall but procuring desolation in the Churches through errours sometimes on the left hand and sometimes on the right hand Whether to the King It may be questioned whom the Apostle meanes by the word King Such as understand the Epistle to be written to the Jewes may perhaps conceive that the Kings that ruled by deputation in Judea should bee meant such as were Herod and Agrippa But in as much as the Jewes were scattered thorow the Provinces and those provinciall Jewes were most in quiet and in as much as for the reasons afore given it is likely that the Epistle was written to all Christians both Jewes and Gentiles therefore by the King hee meant Caesar. And then a more scruple ariseth for the Romans
unity Psal. 133.1 2. It should teach us mercy and that both spirituall and corporall as was in part shewed before they are brethren and therefore if thou bee converted strengthen them Luke 22.32 If they trespasse against thee and confesse it forgive them Mat. 18. If they fall by temptation into any sinne of infirmity hate them not but reprove them plainly Lev. 19.17 If they offend more freely separate from them but yet hope the best as of a brother reject them not as enemies 2 Thess. 3.15 And if they be in any outward adversity remember that a brother was borne for the day of adversity Prov. 17.17 And therefore if thy brother be impoverished let him be releeved to the uttermost of thy power Lev. 25.35 3. All just and faithfull dealing should we shew one towards another because wee are brethren yea none of us should allow himselfe liberty so much as to imagine evill against his brother Zach. 7.9 10. Thirdly Superiours also should learne here not to be tyrannicall or hard-hearted or proud or arrogant in their carriage towards their inferiours for they rule their brethren not their slaves Deut. 17.19 Phil. 10. Nor yet should inferiours for this reason grow carelesse or disobedient for the Apostle shewes that that were an abuse of this doctrine 1 Tim. 6.1 2. Use. 4. Fourthly all poore Christians that are true Christians have much cause to rejoyce Iam. 1.9 for they have a great kinred All the Godly are their brethren yea the Apostles Acts 15.23 yea the godly Kings Psal. 122.8 yea the Angels Rev. 19.10 yea Christ himselfe is not ashamed to call them brethren Rom. 8.29 Heb. 2.10 Mat. 12.49 I might adde that wicked men should take heed how they oppose godly men there are a great kinred of them and they never prospered that wronged them yea some great Ones have bin fain to humble themselves to lick the very dust of their feet sometimes that they might be reconciled to them Esay 60.14 Mat. 7.17 And thus of the second part of the Apostles Charge The third part forms the Christian in respect of pietie to God Feare God Piety to God consists either in knowing him or in worshipping of him and the right knowledge of God is conceived in the godly not for contemplations sake oâ—ly but for practice 1. Ioh. 2.3 4. And all the use of our knowledge in respect of practice toward God is comprehended in his worship This worship is a religious honour we giue to God I say religious honour to distinguish it from that civill honour which in generall we give to all men or inspeciall to some men either for their graces as to the godly or for their authority as to Kings and Superiours This worship of God is either internall or externall The internall is the worship of the heart the externall is the worship of the body The internall is the very life and soule of the externall without which the externall is but a dead and contemptible carcase The fear of God here commanded belongs to the inward worship and so it is to be noted that the Apostle when he would charge Christians about piety and devotion to God doth not enjoyne them to come to Church to hear the Word receive the Sacraments or pray though these be else-where required but especially requires that they looke to the heart within that the true feare of God be preserved in them and that especially for two causes First because men may doe that which belongs externally to the outward worship and yet be still but hypocrites and wicked men as is manifest in the case of the Jews Esay 1. and of the Pharisees Mat. 23. Secondly because if they be rightly formed in the inward devotion of the heart that will constraine them to the care of the outward worship he would have them then to be sure of the fear of God in their hearts The fear of God is sometimes taken generally for the whole worship of God sometimes more especially for one part of the inward worship of God and so I thinke it is to be taken here The feare of God is either filial or servile the one is found only in the godly the other in the wicked A servile fear is the terrour which wicked men conceive concerning God only as a Judge whereby they only fear God in respect of his power and will to punish for sinne and it is therefore servile because it is in them without any love to God or trust in God and would not be at all if his punishments be removed It is the filiall feare is here meant this feare of God is here peremptorily required of Christians as it is in other Scriptures Psal. 2.11 and 38.8 Prov. 3.7 Esay 8.13 â—his filiall fear to God is an affection which Gods children bear to God whereby they reverence his glorious nature and presence and withall carefully honour him in his Word and Workes being affraid of nothing more than that they should despise him that hath been so wonderfull good unto them That this definition of the true and filiall fear of God may be rightly understood and formed in us we must knoâ— that there are six distinct things we should feare and stand in awe of in God First his Majestie and glorious Nature We cannot rightly thinke of the transcendent excellency of Gods Nature and supreme Majestie as King of all kings but it will make us abase our selves as dust and ashes in his sight Gen. 18. If we feare Kings for their Majestie how should we tremble before the King of kings If the glory of Angels have have so amazed the best men how should we be amazed at the glory of God! Secondly his justice and singular care to punish sinne should make the hearts of men affraid and wo to men if they fear not for according to their fear is his anger Psal. 90. Thirdly his goodnesse is to be dreaded of all that love God and this is the proper fear of Gods Elect. To fear God for his justice may be after a sort in wicked men but to fear God for his goodnesse is only found in true Converts Hos. 3.5 Fourthly his Word is to be feared because it is so holy and pure and perfect and mighty in operation this trembling at Gods Word God doth not onely require but accept very graciously Esay 66.3 And so godly men do tremble as much at Gods Word as at his blowes Fiftly his mighty works and marvellous acts are to bee exceedingly reverenced of what kinde soever Revel 15.3 4. Lastly if God would never punish sinne nor chide men for it by his Word yet the very offence of God ought to be feared and is in some measure by all godly Christians Uses The Use may be divers First we should be hence incited to seeke the true feare of God and to labour to fashion our hearts to it it being a speciall part of the Apostles charge wee should specially respect it And
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
as can do two things that never Physician could doe For first he can take away the first cames of diseases which is sinne which no physick can doe Mat. 9. Secondly he can cure our bodies when they are starke dead which never any Physician could doe they may helpe some living bodies but they could never helpe one dead body Yea such as finde not cure for the paines of the bodie should be of good comfort because they should have had cure of it if it had beene good for them and they must consider it is the Lord that doth it Psal. 39. and that all shall worke together for the best Rom. 8. and that nothing can separate them from the love of Christ and that they are delivered from eternall paine and that Gods deare children have suffered as great torments or weaknesses Use 2. Secondly all men should be taught to seeke to Christ for cure since it is his office to heale and so this end men are bound to looke to divers rules if they would have Christ to heale them First they must seeke to him for cure they must pray him to heale them we doe not read that ever Christ healed any sicke person unlesse he were brought to him or he intreated to heale him wee must pray for our bodies as well as our soules thus did David Psal. 6. and 31. and Hezekiah c. Secondly wee must use the lawfull meanes wee can get for our healing Our Saviour shews that when he said the whole needed not the Physician but the sicke the sicke then doe need and must with conscience and care use all lawfull and outward helps that they can attaine to that are fit for them Mat. 9. Thirdly they must take heed of trusting upon the Physician or physick given them that was Asa his great sinne For if we bee cured it is not physick but Christ that healeth us Fourthly we must bring faith to bee healed for our bodies also this our Saviour often asketh after when he is about to cure mens bodies as the Evangelists shew Fiftly wee must bee carefull to seeke the removing of the cause of our diseases which is sinne especially if wee finde that God hath a quarrell with us for any speciall fault we are falne into thus David got the punishment of his sinne remitted by judging himselfe for his sinne Psal. 32.4.5 Sixtly we must submit our selves to Gods will and in the case of our bodies must refigne our selves into his hands to let him doe with us what it shall please him since hee knowes what is best for us and if Christ will not heale us now yet to comfort our selves as Iob did in the hope of that time when our Redeemer will be seene of us in the body when it shall be utterly and for ever freed from all paines and infirmities whatsoever Iob 19. Doct. 4. It is further to be noted that we are not only healed by Christ but it is by his stripes The wounds made in his bodie doe heale our bodies Which should make us so much the more to love the Lord Jesus and the more patiently to beare it if we be not presently healed became hee did beare more grievous paines even in the bodie and because if it were good for us he would heaie us in that he paied so deare for our healing Verse 25. For you were as sheepe going astray but are now returned unto the Shepheard and Bishop of your soules HItherto of the effects of Christs sufferings in respect of us in respect of himselfe the effect was his exaltation to become the Shepheard and Bishop of our soules even the soules of all the Elect which is so implied in the words of this verse as withall in a passage is expressed both our misery without Christ and our happinesse under his government The words of this verse in themselves containe three things First our misery by nature in our selves wee are as sheep deceived or going astray Secondly the meanes of our recovery ouâ— of that estate and that is the causing of us to returne Thirdly our happinesse under the government of Jesus Christ to whose charge we are committed when we returne The first words expressing our misery are words borrowed out of the Prophet Esay chapter 53.6 7. and in the words unregenerate men even Gods Elect among them are likened to sheep A sheep is a certaine image to resemble a man by And so we finde in Scripture that a sheep is the image or resemblance first of Christ-man He is likened to a sheep dumb before his shearer for his silence and patience at his arraignment Esay 53.7 Secondly of men that are â—rue beleevers for the harmlesnesse tractablenesse and profitablenesse Mat. 25.33 Thirdly of men that erre and wander out of the way of godlinesse And so wicked men before their calling are likened to wandring sheep yea godly men after their calling in respect of their fals or failings are likened to sheep going astray as David saith of himselfe Psal. 19. ult But here it is understood of the Elect of God before their calling The word here rendred Going astray properly signifies deceived and is so used in divers places of the new Testament but the metaphor to the which it is joyned requires it should bee expressed Going astray or wandring or erring but so as it doth import two things First the evill condition of the unregenerate they are like wandring sheepe Secondly the curâ—e of it and that is they are deceived they are as sheep deceived Now that this point may be distinctly understood I propound five things to bee considered of First what faults in men are meant by the tearme of going astray Secondly what the misery of their condition is that doe goe astray Thirdly what the cause is of their going astray Fourthly by what signes a lost sheepe may be knowne especially such as are within the Church which seemes to be the Fold And lastly the doctrines that may be briefly noted out of all the words of that part of the verse For the first Under the tearme of erring or going astay are construed in Scripture errors in opinion Iames 1.16 Mat. 22.29 called erring from the faith 1 Tim. 6.10 whoredome Numb 5.12 idolatry Deut. 13.5 drunkennesse Esay 28.1 7. bribery and all wayes of unrighteousnesse 2 Pet. 2.15 all devising of evill Pro. 14.12 yea the Propheâ— Esay expounds it of every turning after our owne wayes for which we have no warrant in the Word of God and in which men persist without repentance Esay 53.6 It is implied Psal. 119.110 For the second The misery of men living in their sinnes without repentance is very great I am tied to the consideration of it only so far forth as the simihâ— e of a sheep going astray will import Every wicked man then is like a lost sheep and that in divers respects 1. Because hee is not within the compasse of Gods speciall providence God doth not tend him nor locke
Secondly the persons that need returning Thirdly the time when men must returne Fourthly the false wayes men must avoyd in returning Fiftly what a number of lost sheep doe usually returne Sixtly the aggravations against certaine persons for not returning Sevently the means of returning Eightly the manner how we must returne or the rules to be observed in returning Ninthly the signes of a lost sheepe returned Lastly the lets of returning For the first I meane not to insist upon all sorts of motives but to follow the word Returne as it is used in Scripture and take a few of the fittest motives as it is used in this place And so divers things should make a man to returne as First the consideration of Gods marvellous goodnesse and amiablenesse of nature to all such as turne unto him he is wonderfull gracious to them and mercifull and will repent him of the evill Ioel 2.12 13. Ier. 3â— 19 20. The parable of the lost sheepe shewes this fully Secondly the great danger that men are in if they returne not God is angry with the wicked every day Psal. 7.12 And his fury may breaks forth suddenly upon them like fire Ier. 4.4 For the words of his servants will certainly take hold upon them Zech. 1.4 6. And iniquity will be their ruine Ezech. 18. verse 30. Except they repent they must perish Luke 13.5 And therefore if we warme men of their sinnes and they will not return we are delivered and their blood will be upon themselves Ezech. 3.19 Thirdly if a man consider but the happinesse of such as doe returne God will forgive them all their sinnes he will aboundantly provide for them Esay 55.7 If they return they shall live and not die Ezech. 18.23 and 32.11 And everlasting joy shall bee upon their heads and sorrow and mourning shall flee away Esay 51.11 And in this verse the Apostle shewes their happinesse For they shall alwayes live under Jesus Christ as the Shepheard and Bishop of their soules For these and many other reasons it is the only wise course to returne Luke 1.16 And there is not one wise man amongst all them that returne not Iob 17. And thus of the motives The second point is the persons that need returning It is certaine that those that live out of the visible Church or in false Churches need returning As Pagans Turks Jewes Papists Schiâ—maticks and all Hereticks Yea Juda and Jerusalem need repentance Ier. 4.4 and 26.2 3. Men that live in the visible Church and are baptized need to returne or else they will perish Luke 13.5 Iohn 3.3 The third point is the time of returning and in short the best time to returne is the present time while it is called to day while we have the means of returning when God calls upon us by the ministry of his servants especially when he knockes at the doore of our hearts and layes the axe to the root of the tree It is wonderfull dangerous to defer repentance for even the longer thou livest in sin the more hard will thy heart be Heb. 3.13 and the meanes of grace even the Kingdome of God may be taken away or God may cut thee downe even by sudden death or may cast thee into a reprobate sense and give thee up to a heart that cannot repent Rom. 2.4 5. The fourth point is the false wayes to be avoyded in returning and these are first to returne with despaire or to goe backe without the guide faith in in Gods mercy or to goe the way that despaire leades In this way Cain and Iudas perished Secondly to returne fainedly and not with a mans whole heart to make a shew of returning when men doe not returne indeed Ier. 3.10 Thirdly to returne but part of the way and to repent by halfes as Ahab and Herod did Fourthly to returne when it is too late even when the doore is shut to repent when it is too late Iob 27.9 The fift point is the aggravations that lye against divers persons about their not returning For if it be evill in it selfe for any not to returne then how fearefull is their case first that are proud of their skill in going out of the way that are wise to doe evill Ier. 4.22 Secondly that are deeply revoiced that is that are such as live in horrible and fearefull sins Esay 31.6 Thirdly that will not returne though their transgressions be upon them and they pine away in them Ezek. 33.10 They will not give over though they have no peace and are daily buffered for their evill-doing and their consciences beare the shame and trouble of their offending Fourthly that will not returne though the servants of God openly testifie against them Neb. 9.29 2 Kings 17.13 14. Fiftly that will not returne though the hand of God he upon them even to consume them Ier. 5.3 Sixtly that are turned backe by a perpetuall backsliding Ier. 8.4 that hold fast their sins and refuse to returne Ier. 8.5 The sixt point may be this viz. what number of lost sheep doe usually returne Not all that goe astray our Saviour tels us of a parable of one lost sheep returning and the Prophet Ieremie tels us of one of a Tribe and two of a Tribe Ier. 3.14 Multitudes of men perish and never returne The seventh point is the meanes or cause of our returning and these are either Principall or Instrumentall The principall causes are God and Christ that good Shepheard It is God that turneth backe the captivity of his people Psal. 14. ult and three times in one Psalme the people pray God to turne them againe Psal. 80.3 7 19. This is Ephraims suite Turne thou me O Lord and I shall be turned Ier. 21.18 So the Church faith Lam. 5.21 And Christ is that good Shepheard that seekes that which is lost yea layeth downe his life for his sheep Iohn 10. The instrumentall causes of returning are either externall or internall The externall meanes of returning is the Word preached and so both the reproofes of Gods servants testifying against the wicked to make them turne from their sins Nehem. 9.26 29. as also the promises of the Gospell by which the sinner in the name of Christ is as it were wooed and intreated to returne with assurance of salvation The internall meanes is Faith for that is it which turnes a man cleane about and causeth him to set his face upon God and Jesus Christ and to leave all his old courses and by-wayes Acts 15.9 The eight point is the manner how we must returne and so we shall find in Scripture divers things urged upon us First that we in returning make a thorow search and triall of our wayes to finde out distinctly in what particulars we have gone astray Lam. 3.40 They must remember and be thinke themselves and turne Psal. 23.28 Secondly we must with true sorrow bewaile our former wandrings and judge our selves for them going and rejoycing we must goe with
not experience shew that such wives as are so monstrous as to professe they will not be subject or doe in practice crosse their husbands or rule them doe we not see I say that such creatures are hatefull to God and men doe not all sorts of people detest them in their discourse The wife is the image and glory of the man 1 Cor. 11. is it not an ill favoured sight to see a scurvie picture that resembles the substance after a vile fashion As man by obedience is Gods image so is the woman by obedience mans image 8. Wives must bee obedient to their husbands that the Gospel be not evill spoken of especially the younger wives Tit. 2.5 To conclude this point it is to be noted that he faith Ye wives be subject that is ye Christian wives that professe religion as if he would say religion should make you not only better women but better wives The husband should feele the benefit of the wives religion even in her carriage towards him the should make it appeare that the more shee heard sermons or read the Scripture or praied to God the better she would become to her husband Thirdly it may bee asked why the Apostle chargeth wives onely with subjection seeing many other things are required of them The answer may be first because this of all other things is most essentially requisite as that which characteristically differenceth the duty of the wife she must love her husband but that is so reqâ—iâ—ed of her as it is required of the husband also and the like may bee said of other things But subjection is a thing God so stands upon as if they had other praises as that they were wise provident chast rich faire yea religious yet if he may not prevaile with them in this point he is not pleased with the rest Secondly because this duty foundly performed doth imply the rest and in the practice of it causeth the practice of other duties Thirdly in that the Apostle doth reduce all their duties into one word he doth it thereby to cut off all excuse for if they cannot remember one word they can remember nothing and if they will not obey in one commandement it shewes that they are governed by a very spirit of profanenesse as being persons that resolve to live as they list Fourthly it would be considered in what things they must be subject and so wives must be subject to the husbands commandements to do in all things what he appoints or desires to be done They must shew a minde desirous to please their husbands in obeying the directions he gives in matters of the family or any other things may concerne his profit or contentment As the Church is ruled by the word of Christ so must the wife be ruled by the word of her husband His will must be her law to live by So likewise she must be subject to his reproofes to amend what he dislikes and to avoid what is displeasing to him so likewise she must be subject to his restraints and to the order he gives about her labour diet apparell companâ—e or the like striving in all things to please her husband 1 Cor. 7.34 Ephes. 5.23 and this subjection extends also to that due benevolence the Apostle requires 1 Cor. 7. 3 4 5. Fifthly we must consider in what maner wives must be subject and so divers things are required of them for their subjection must have in it care honour and sincerity First they must be subject with care and study to doe and dispose of all things so as the husband may not be displeased or disquieted A wise woman is said to build her house Pro. 14.2 which notes that the studies in every businesse how to set every thing in order as the Carpenter doth study how to set every part of the frame in joint Oh that this word Studie could be carved upon the hearts of women that they might never forget it what a world of unquietnesse and inconveniences might be prevented if care and studie did enter into their hearts Secondly they must be subject with honour to their husbands now wives honour their husbands and shew it divers wayes as by giving them reverent titles as Sarah called her husband Lord and by modest and shamefac't behaviour in her husbands presence her husband should be the covering of her eyes and by striving to imitate what is excellent in her husband so she should be his image and his glory as man is the image and glory of Christ and by avoiding all company that is suspected or disliked by the husband and by concealing and hiding his infirmities as much as she can Thirdly the sincerity of her subjection must appeare many wayes as first by being subject to him not in some things but in all things as the Church is subject to Christ. Secondly by being subject at all times and in all places at home as well as abroad and alwayes as well as for the first quarter of the yeare Thirdly by practising this subjection not in outward shew only but in her very spirit Mal. 2.15 and that not for feare or shame but for conscience sake and willingly out of the love and honour she beares to her husband performing this subjection to her husband as it were to the Lord himselfe Eph. 5.12 Finally she must make conscience to obey and be subject though the husband did not find fault or much require it even because God doth require it Sixtly it would be considered negatively in what cases or respects the wise is not subject to the will of the husband and so her subjection is qualified and limited or lightned divers wayes First in the quality of her subjection she is not to be subject with a servile subjection as a servant or vassall is subject to his Lord but in a sweet and familiar kind of subjection as the body is subject to the head and as one that is partner with him in many priviledges both temporall and eternall they remaine still companions and yoake-fellowes Secondly in the matter of subjection she is not subject to his will in matters of her soule and religion when his will is coâ—trary to Gods will Wives must be subject but it must be in the Lord Col. 3 15. The unbeleeving husband must not compell the beleeving wife to change her religion or to neglect the meanes of her salvation And againe she is not so subject but she may admonish and advise her husband with certaine cautions as if she be sure the thing she speakes against be sinfull and hurtfull and withall that she speake without passion or contempt with reverence and without frowardnesse or imperiousnesse Thus Abraham is bidden to heare his wife Gen 21. 12. Againe her subjection doth not bind her to consent to or conceale his whoredomes wherein he breakes the Covenant betwixt them and defiles the marriage bed nor is she bound to obey him in any thing she knowes to be a
if we knew no more but that it pleased God to have it so it is his will it should be so But yet that it is a wise providence of God so to order it it may appeare in divers things for by continuing the meanes to call his owne Elect thus by degrees the wicked are left without excuse Besides the godly while they looke for the daily discovery of new converts are thereby put to the exercise of many graces and duties as diligence compassion charity a winning conversation meeknesse prayer exhortation and the like And besides the outward peace of the Church is thereby preserved for if it were knowne once that all the Elect in any place were called there would follow such violent opposition from the greater and worser sort as there would be no place of rest for the Church in the world They would all bee of Caines minde if God had declared his testimony on both sides from heaven And therefore at the day of judgement assoone as hee hath parted the Elect and Reprobate and sentenced them hee disposeth so of them as they shall never live together againe And further if all the Elect were gathered at once the world would bee at an end for then Christ would deliver up the kingdome to his father 1 Cor. 15.24 and therefore Ministers should continue painefull in their labours as remembring that they are set to worke for edification of the Church till Christ come againe Eph. 4.12 And though the most of their present hearers have refused the Word of God and are hardened yet they may see cause of constancie because God still supplies their Auditories with new generations that rise up by degrees in the roome of those hardned ones And withall they must thinke that all the yeere is not harvest they are Gods husbandmen and must not thinke much to labour and toile many daies and weekes before they see the fruit of their labours as hoping that in the end God may grant them a comfortable harvest and if Israel should not be gathered yet their reward is with God Thus of the first point imported in this word Also Secondly we may hence gather further that the Apostle would have us to account all that are won to religion to be safe He imples so much in that hee treats about winning of more to them as if hee accounted them safe that were won already And it is true of such as are won to the outward profession of religion that in charity wee are bound to hope the best of each one particularly but for such as are won to sound sanctification the signes whereof were noted before it is certaine of them they can never bee lost which is cleare by these proofes 1 Cor. 1.8 9. Phil. 1.6 Rom. 8. ult 1 Pet. 1.5 Iohn 6. 10.29 30. And it must needs be so for God will not cast off the people whom he hath chosen Psal. 94.14 Rom. 11. And besides Christ lives in the hearts of those that are truely sanctified Gal. 2.20 and Christ can die no more Rom. 6.10 He may as well die at the right hand of his Father as die in the heart of a Christian. And further God hath given us his spirit as the earnest of our eternall salvation sealing to us thereby all the promises he hath made us Eph. 1.14 15. and it is a known principle that whom God loveth he loveth to the end and finally Gods decree is unalterable 2 Tim. 2.29 Ob. This may be true of the most but alas how know I that God will looke so carefully to me in particular I may be lost Sol. Gods promise is universall Not one of them saith the Prophet shall be lacking Ier. 23.4 and God hath charged Christ to see to the keeping of the bodies and soules of every true beleever Iohn 6.39 40. Ob. It is true God will never depart from us but we may depart from him and so perish Sol. The Lords covenant is that neither he will depart from us nor we shall depart from him for hee will put his feare within us to that end Ier. 32.41 Ob. But I feele my selfe so weake and ignorant I cannot hold out Sol. The smoaking flaxe shall not be quenched nor the bruised reed broken Esay 42. Ob. But we are in continuall danger by reason of temptations within and infections of all sorts from without Sol. God is faithfull and will keepe you from evill for all that 2 Thes. 3.3 and Christ hath made intercession to his Father for that very thing that you may be kept from those evills Iohn 17. and God hath put his Spirit within you of purpose to make you keepe his statutes and to hold on your way Ezek. 36.27 Ob. But the Apostle Iohn seemes to say that we may lose what we have wrought 2 Iohn 8. Sol. The words of the Apostle Iohn are these Looke to your selves that we lose not those things which we have wrought but that we receive a full reward Which words may be understood as spoken to such as were hypocrites had but temporary grace not sound sanctification for he saith in the next words He that transgresseth and abideth not in the doctrine of Christ hath not God They never had God then that lose what they have wrought and so this toucheth not such as are sure now they have God in that they have saving grace Again it is true that the godly may lose what they have wrought when they fall into scandalls or by weakenesse fall from the profession of the truth I say they may lose what they have wrought in those sins first in respect of the praise of men all their former honour may be laid in the dust secondly in respect of the inward sense and comfort of what good they have done and thirdly in respect of the fulnesse of the reward in heaven for their glory may be much lessened by their falls but it doth not therefore follow that they may fall finally away from God for they will recover againe Ob. But we see that Christians of greater gifts than we have fallen away and never recover again but die in their Apostacie as Hymeneus and Philetus did in the Apostles times Sol. The Apostle in that place answers that Gods foundation remaines sure and hath this seale he knoweth who are his which evidently importeth that God did never know them to be his what shewes soever they made amongst men and therefore their fall need not discourage such as are sure by the former markes that they are Gods Object But wee see that the godly themselves doe fall as David and Peter did Sol. First they did recover againe and so were not lost Secondly though they fall they shall not be utterly cast downe for God staies them from falling wholly away though they fall away in some particular act Psal. 37.23 Thirdly in the worst fals of the Saints there is ever still an holy seed of grace and faith and knowledge that abideth in
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
also in respect of their falling by infirmities when it proves a griefe and affliction to them Gal. 6.1 Iude 22. 2 Cor. 11.29 So likewise in the case of the prosperity of others we ought to rejoice with them that rejoice and be affected as if the blessing had beene ours Rom. 12.15 3. The reasons are manifest First because hereby we prove our selves to be fellow members in the mysticall bodie of Christ which is to be doubted if this sympathie be not in us in some measure 1 Cor. 12.12 25 26. Secondly because hereby we shew our selves conformable and like to Christ our Head who excelled in this vertue Heb. 4.15 Mat. 25.40 Thirdly because that which is the case of others now may be our case hereafter as the Apostle shewes in the case of temptation Gal. 6.1 Fourthly a reason may be drawn from the excellency of the grace it excells almes and outward workes of mercy for when a man gives an almes he gives somewhat without himselfe but when we shew compassion we relieve another by somewhat that is within our selves and from our selves And lastly the coherence shewes that this may be a meanes to keepe us from trouble our selves The Use may be first to import the miserie of living in this world This life must needs be a vale of teares when we have not only occasion of sorrow many wayes from our own estates but also such varietie of occasions of sorrow from the condition of others deere unto us Neither is our case the better but the worse if we doe not sorrow with others Secondly this may greatly humble all sorts of men for their Apathie or want of care or feeling or sympathie in the distresses of others and the rather now when whole Churches are in great distresse Amos 6.6 Thirdly this should greatly move true Christians to strive after this vertue and to expresse it lively and shew it forth in all the fruits of it as first by declaring our affection to the afflicted with all tendernesse of heart and words of comfort secondly by using all our meanes and power to relieve them and help them out of distresse thirdly by pouring out our soules before God for them Love as brethren This is the third dutie charged upon them viz. the exercise of brotherly love This is vehemently urged in many Scriptures Rom. 12.10 Heb. 13.1 Iohn 13.34 1 Iohn 2.7 4.21 Now for the explication of this doctrine foure things would be distinctly considered of viz. 1. Who are brethren 2. What priviledge they have by the brotherhood or by being brethren 3. For what reasons we should so love them 4. With what kind of love we should love them For the first Men become brethren one to another many wayes as first by propagation when they are borne of the same bloud and so the children of the same parents are brethren and in a remoter sense kinsmen of the same bloud are brethren Luke 8.19 Secondly by Nation When men are countreymen they are called brethren especially when they descend originally from the fountaine of the same ancient families and so the people of the twelve Tribes were brethren Exod. 2.11 Thirdly by profession especially the profession of religion makes all professors brethren Acts 11.1 1.16 And this was one of the first titles of love and relation in the Christian world Fourthly communion with Christ and so we become brethren either by his incarnation Heb. 2.16.17 or in respect of our mysticall union with him in his mysticall bodie Col. 1.2 Mat. 25.40 and so we are brethren with the Angels as they also are joined under this head Christ Jesus Rev. 19.10 22. So then if any aske who are the brethren here meant that we must so love I answer they are such as are professors with us of the same religion and fellow members of the body of Christ. But that we may more plainely see who are meant by brethren in the Scriptures it will be profitable to observe that they are described by their holinesse The brethren we must love are such as are partakers of the holy calling Heb. 3.1 such as are begotten of God 1 Iohn 5.1 such as will doe the will of God by sound practice Mat. 12.47 49. They are the holy brethren wee are here charged to love 1 Thes. 5.27 For the second Our relation to the godly as brethren ought not to be despised for as we are brethren by religion we enjoy many excellent prerogatives for thereby we partake of a heavenly calling Heb. 3.1 we stand all in relation to God as his owne children by adoption Eph. 4.6 and so peace and the blessing of God as a Father is upon us all Eph. 6.23 Gal. 6.16 and wee are greatly beloved of God Rom. 1.7 and brought up in the same familie Eph. 3.17 fed with the same diet and entertainment in Gods house and estated into an inheritance better than all the kingdomes of the world Rom. 9.17 And hereby also we enjoy the fruit of the love of all the godly in the world even those that know us not in the face For the third There are many reasons why we should love the godly as our brethren above all the people in the world For first if to be all the children of one father have such a power over the naturall affections of men then should it not be without power in religion Secondly this is charged upon us above many other things yea above all things we should put on love Col. 3.14 and yet he had reckoned many excellent vertues before This was the speciall and one of the last Commandements of our blessed Saviour which he gave in charge when he was going to his death 1 Iohn 3.23 Iohn 13.34 Thirdly because this love comes of God and is a signe that God is in us and dwells in us and that we doe indeed love God himselfe 1 Iohn 4.7 8 12 16 20 21. Fourthly we have the example of God himselfe and Christ his Son that love them as their peculiar treasure above all the world and he shewed them love by unspeakable benefits 1 Iohn 4.10 11. Fiftly because our soules will thrive and be edified as brotherly love is continued and encreased in us Eph. 4.16 Sixtly because the godly must be our everlasting companions in heaven 1 Pet. 4.8 1 Cor. 13.8 and if we cannot see so much it is because we are puâ—blinde 2 Pet. 1. For the fourth point If any aske with what kinde of love we should love them I answer that our love must have many properties in it 1. It must be a naturall love that is such a love as is not by constraint but ariseth out of our dispositions and inclinations as we are made new Creatures in Jesus Christ Cor. 8.8 2. It must be a sincere love a love without dissimulation Rom. 12.10 not in word but in deed 1 Iohn 3.18 3. It must be a fervent love we must love them earnestly and with great
by Christ 154 Excellent uses of the manifold descriptions of Christ 248 249 As he is a Lord how he excels other Lords 249 How said to be both a stone and a living stone 249 250. c. Christ is precious many wayes 254 How we may get an esteeme of Christ above all things 281 How we may manifest this esteeme ibid. How Christ is an honour to us 292 Christ many waies refused 298 In what respects Christ bare our sinne 531 Christian. A Christians life is a joyfull life 54 What they must doe to preserve that joy in their hearts 55 How farre he may rejoyce in earthly things 56 Priviledges of weake Christians 229 Encouragement for weak Christians 237 Christians have divers sacrifices 266 Only Christians come of the best generation 317 They are royall many wayes 318 The priesthood of a Christian is a singular priviledge 320 321 It should put us in minde of divers duties 321 Christians are holy many wayes 322 How Christians are said to be all of one Nation 325 Why called a peculiar people 326 327 A sound Christian shewes himselfe so by his conversation 388 For what reasons Christians should be much affected with the consideration of their Calling 689 The necessity of knowing our calling 690 How it may be knowne 691 Divers sorts of Christians ibid. Carnall Christians know not their Calling ibid. c. The reasons of it 692 Good Christians have a blessed estate above all men 693 True Christians inherit nothing but blessing 693. and that many wayes 694 Church Eleven prerogatives of the Christian Church 79 80 The Church like Mount Sion in many respects 276 277 The uses hereof ibid. The excellencie of the word above all other assemblies of the world besides 277 Cleane Cleanenesse Eight things to be done for the getting of a clean heart 175 Come We Come to Christ many mayes 256 Eight wayes to come to Christ 257 Encouragements thereto ibid. c. Compassion It was shewed by Christ five wayes 332 In man how 679 Motives to it ibid. What bowels of Compassion doth import 683 Confound Beleevers shall never be Confounded 284 The diverse acceptation of the word Confound ibid. How Confounded may be taken in a good sense 285 Meanes by which God keepes the Beleever from being confounded ibid. In what he shall not be confounded ibid. How farre he may be confounded 286 Conditions of such as will not be confounded 287 What sorts of men shall suffer shame and Confusion ibid. Conscience It ought to be adorned with nine things 18 Kindes of Conscience 503 Reasons why men ought to be instructed about Conscience 499 What Conscience is ibid. It s proper worke 500 How Conscience is imployed in us ibid. The law by which Consc. judgeth the maner of proceeding in judgment 502 Prerogatives of Conscience ibid. c. Divers kinds of Conscience 503 Differences of evills in mens Consciences 504 Signes of an evill Conscience that is still and stirred 505 Hurts of an ill Conscience with foure effects â—hereof 506 Aggravations of the miserie of an ill Conscience 507 What must be done to make an ill Conscience good 508 Two things for guiding the Conscience 509 Signes of a good Conscience ibid. Benefits of it 510 How farre Conscience may be bound 510 511 Conversation Our conversation said to be vaine in sixe respects 140 The sins which make it so ibid. There is vanitie in the Conversation of the Saints themselves ibid. Five degrees of our redemption from a vaine conversation 141 Seven signes of it ibid. Speciall rules for the right ordering of a holy Conversation 323 Meanes to â—ttainâ— it 324 Differences betweene a holy Conversation and a civill ibid. A sound Christian shewes himselfe so by his Conversation 388 Vide Honest. Sixe things which make an honest Conversation 389 An honest Conversation is the way either to convert or convince the Gentiles 392 By what meanes we may win wicked men in our Conversations 594 595 Reasons why a Christians Conversation should be coupled with feare 598 599 Conversion Nine signes to know whether we be effectually converted 585 Rules for it 586 Courtesie It containeth seven things 685 Creation The wonderfulnesse of our Creation shewed many waies 151 152 The use of it ibid. D DAy Many sorts of Dayes nâ—ted in Scripâ—â—â—â— 416 How the Day and season of grace may be knowne 417 Darknesse The acceptation of the word Darknesse 338 c. Degrees of it 339 Nine aggravations of the Darknesse that is in wicked men 340 The use of it ibid. c. Foure signs of spirituall Darknesse 341 There is some Darknesse even in the children of Light ibid. There are seven differences between the Darknesse of the godly and the darknesse of the ungodly 341 342 Death Vide Die 198 534 Deceit Vide Guile The miserie of Deceitfull persons 206 207 Of Deceitfull Servants 207 The iniquitie of our times herein 208 Signes of a man without Deceit 209 Despaire How many wayes wicked men may Despaire 307 Preservatives from Despaire 308 309 Speciall differences between the Despaire of the godly and wicked 309 310 Desire The necessitie utilitie and nature of this affection of Desire largely handled 221 The true Desire of the word hath foure distinct things in it first Estimation of it secondly Longing for it thirdly Content in it fourthly Constancie in the renewing of it 221 222 How we may discerne our affections to it 222 Signes both externall and internall of our Desire to the word 222 223 c. Impediments 223 Meanes of getting true Desire to the word 225 Rules for preserving these Desires 226 Motives thereto 227 How farre wicked men may desire the word 230 Die Vide Death Men Die many waies 534 The many inconveniences by forgetting to Die 198 How to prove willing to Die ibid. Disobedience How unbeleevers are guilty of Disobedience and their Disobedience aggravated 293 Drunkard Drunkennesse Reasons against it well applied 106 E EArth Earthly In what the vanity of Earthly things appeares 700 No reason to be in love with them ib. c. What daies are Evill in respect of wicked men 703 Wherein godly mens daies are Evill ibid. Great difference of the evill daies of good and evill men ibid. How farre Christians may rejoyce in Earthly things 56 Elect. The Elect have eight priviledges above all men in the world 7 8 Three sorts of Elect 150 Election A fourefold Election 7 How they may be knowne ibid. 315 Good use of the point 8 There are many things in our Election which may ravish us 314 Rules to live so as becommeth the assurance of Election 316 Envie It is a hatefull sin 214 Signes of a man free from Envie 215 Evill-doers Who are pointed out for such 446 Evill-speaking Vide Backe-biting Report the aggravation of it 213 Reasons against it 216 The effects of it foule 217 The use to be made of it with Rules against it 218 What to doe to avoid it 219 In what cases odious 395 Helpes to
Why the afflictâ—â—ns of the godly are but for a â—â—â—â—on and how p Esay 54. Psal 30.5 q Iob 36. Ioh. 16 20 21 23. Phil. â— 6. Luk. 18.8 r Pâ— 42.11 s Ps 73.26 c. Vse t Heb. 10. Ps. 73.26 28. u Esa 26.19 20 Why crosses are sometimes needfull There are foure kinds of tentations a Mat 13.21 Luk. 8.13 b Iam. 1.3 12. c Iam. â— 14 Sathan tempts men five waies 1â— Degrees of teâ—â—ation 〈…〉 Comforts against tentations Luke 22. 2 Cor. 12. Rom. 16 10. 2 Cor. 12.9 10. Esay 27.1 12 Rules against tentations 1 Pet. 5. Gen. 3. Mat. 4. Iam. 4.8 Râ—m â— ult Eph. 6.16 Gâ—l 5.24 Ier. 9 7. Esay 31. â—ult God tryes men six wayes 7. waies God tryes men in affliction Vses Comforts in our tâ—â—â—ls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word used Heb. 11.1 Vse Mâ—â—k 4.40 1 Thes. 36. Luke 8.25 Luke 17.5 1 〈◊〉 16.13 Heb 2.5 2 Thes. 1.11 Quest. Answ. How we shew our faith in afâ—lâ—ction Quest. Answ. 7 things should move us to relie upon God in affliction Mark 11.24 1 Ioh. 5.14 15. Psal. 91.15 Tit. 2.14 1 Pet. 1.19 Deut. 7.6 Mal. 3.17 Ier. 15.19 1 Ioh. 3.1 Deut. 26.15 Afflictions better then gold for divers respects a Heb. 11.26 b Esay 27.9 c Rom. 5.3 1 Thes. 1.5 d 2 Cor. 4 17. e Rom. 8 28 34 Grace better than gold in divers respects Vse Gold perisheth both actively and passively Object Solut. Note Christ hid till his second comming in six respects Quest. Answ. Vses Vses 7. Signes of the love of Christ in the sparkle Cant. 1.1 7. Signes of the lâ—ve â—f Christ in the flame What we must doe to get the love of Christ. 7. Things to be observed to keep our hearts in the love of Christ. Sixe kinds of joy 3 Kinds of devilish joy Quest. Answ. How the joyes of the holy Ghost may be discerned from all other joyes 8. Signes Quest. Answ. Whether the jâ—yes â—f the holy Ghost be fâ—lt of every Christian. The defects in the joy of the temporary faith Quest. Answ. Whâ—t we must doe to geâ— the joyes of God Quest. Answ. What we must doe to prâ—seâ—â—e the joyes of the holy Ghost more constantly 4 Signes of a true perswasion of our salvation Vses What the soule is Vses Such as have tâ—e assurance of salvation should look to foure things Vses Quest. Answ. 〈…〉 Christ â—n Church Vses That we may not faile of the gracâ— of Gâ—d wâ— must 〈◊〉 â—oure things 1 Quest. Answ. The Vse Quest. 2. Answ. Foure sorts of men inquire about times Vses Esay 9.6 Quest. Answ. 〈…〉 The word translated tâ—stified is by othâ—â—s translated answered Note Distinctions ab 〈…〉 Quest. Answ. Quest. Answ. Though we want revelations yet we are not in wosse case then they in the Old Testament We have fix sorts of revelations under the Gospell Mysteries of the Kingdome Mat. 13.11 Eph. 3.5 Vse 1. Doct. 1. Vse Doct. 2. Vse Quest. Answ. Vse Object Sol. The question about traditions Object Solut. What newes the Gospell brings us Quest. Answ. How we may he certain of this newes Eight effects of the Gospell Eight things required in every one that would hâ—ve part in the Gospell Quest. Answ. Object Solut. Quest. Answ. How the Gospell differs from the law Rev. 14.6 Quest. Answ. Quest. Answ. Vses 1 Thes. 2 2. 1 Cor. 9.15 Quest. Answ. Doct. 1. Vâ—es Doct. 2. Vses Quest. Answ. Vses Vse Doct. Of Aâ—gâ—â—â— thâ—ir 〈◊〉 and natures In râ—sâ—â—ct of what thâ—y aâ—e they are spirits in â—espect of whâ—t thâ—y do they are Angâ—ls Quest. Answ. 2 Sam. 16 â—3 Quest. Answ. Luke 10.36 Vses 2 Cor. 11. A 〈…〉 Of the knâ—wledge of Angâ—ls negâ—tivâ—ly affirmatively Quest. Answ. 2 Cor. 3. ult Mâ—â— 18.10 Vâ—â— Vse 14 〈…〉 Why we must be so carefull of our minds 8 rules for girding up of the 〈◊〉 Vse A sixfold sobriety Tit. 2.12 1 Thes. 5.6,8 Rules about recreations Rules about apparell Reasons against the vanity of apparell Reasons against drunkennesse Vse Five things in a perfect trust 2 Reasons to trust perfectly on the grace is to be â—â—vealed 〈…〉 hope 4 〈…〉 Vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What grace signifies in the severall 〈…〉 of it The glory of hâ—avâ—n câ—llâ—d gâ—aâ—e in three respects Vses 7 Thâ—ngs 〈◊〉 shâ—uld 〈◊〉 Gods 〈…〉 Quest. Answ. Why God giveth not hâ—aveÌ„ as soone as he giveth grace and favour Doct. Why â—hâ— day of judgment is called the revelation of Iesus Christ. Vse Vse Object Solut. Of those that think they feel more hardnesse of heart after assurance then before Our obedience must be â—he obedience of children in six respects Sorts of lust hatefull after calling Eight reasons why wâ— should avoid lust after 〈◊〉 Note Foure preservatives against lust Fashioning of our selves to sinne hath 7. things in it Vse How to know whether one sin presumptuousty or no. Quest. Answ. Why ignorance of all the sins of unregenerate men is rather named Quest. Answ. Quest. Answ. 〈…〉 Of the 〈◊〉 of Gods 〈◊〉 Vse â— How many 〈◊〉 God cals men What our effectual calling is Why our â—onversion is tâ—rmed our callâ—ng How a true caâ—ling may be disâ—â—â—â—â—â— What we are called to Vse Vses Foure sorts of holinesse God holy three waies Doct. Who hâ—lps to 〈◊〉 12 Mâ—tives to holy conversation 〈…〉 Vse Vse Vse Doct. Quest. Answ. Vse Of the last judâ—ement and the certainty of it Vse Doct. What sâ—rts of wicked men shall sâ—eed â—ll at the last dâ—y Obâ—ect Solut. Vse Doct. 1 Quest. Answ. 2 Obâ—ect Sol. 3 Quest. 〈◊〉 4 Quest. Answ. 5 Quest. Answ. 6 Quest. Answ. 7 Quest. Anâ—sw 8 Quest. Answ. Vses We are sojourners as the Israelites were in 〈◊〉 Many 〈◊〉 from thence Vse Iob 10.5 Gen. 1.14 Psal. 31. Gal. 4.2 Acts 17.26 Iob 24.1 Aâ—â—s 1.7 Iob 14.1 1 Cor. 7.29 Doct. Vse Of a conversatâ—â—n with 〈◊〉 Vse Vse Vse Vse Vse Quest. Answ. We are redeemed from sixe things Our conversation is vaine in divers respects as we are unregenerate Divers sins in respect of which mens conversations are said to be vain Five degrees of redemption from a vaine conversation Seven signes of our redemptioÌ„ from a vaine conversation Vses Sixe waies by which sin is derived upon man How many wayes children are infected by the tradition of their fathers Quest. Answ. Vse Seven rules for Parents in ordering their children Vses Quest. Answ. Why Christ shed his bloud Quest. Answ. Why the bloud of Christ of all other things in his passion is most urged Vse Oâ— the preciousnesse of the blood of Chrâ—â—t What makâ—s the blood of Christ so precious Vse Christ like a lambe in six things The lambes in the ceremonial law what they signified in Christ. Quest. Answ. Vses Gods foure statute books Three sorts of the Elect. Vse Quest. Answ. Doct. Quest. Answ. Doct. 3. Vses Christ manifested five waies Doct. Vse Vse Quest. Answ. Doct. 1. Vses Vse Of five things concerning faith Vse Vse Doct. Vse Vse 7. Rules for
in their consciences or in their estates It may be observed that all the while a man is in contention about his divers or strange opinions in which he dissents he is not quiet in himselfe nor enjoyes firme rest and peace in his owne heart and conscience And experience shewes that many both Ministers and private Christians have brought a great deale of trouble upon their estates by dissenting Now out of other Scriptures we may observe divers other ill effects of diversities in opinions as first it breeds confusion in the Church as the Apostle shewes 1 Cor. 14.32 33. Secondly it breeds division and schisme 1 Cor. 1.10 When men begin to broach new opinions schismes begin in the root of it though it may be a long time before it come to the full growth Thirdly it much disquieteth the hearts and heads of many weak Christians in which respect S. Paul wished they were cut off that troubled the Galathians chap. 5. Fourthly it not onely troubles Christians but many times workes still in them as it proves the subverting of their soules as the Apostles shew in the case of difference about the Ceremoniall Law Act. 15.24 Eph. 4.14 2 Tim. 2.14 16 17. Fifthly it drives men many times into divers acts of hypocrisie or passion or pride or such vices as are contrarie to singlenesse of heart Act. 2. 46. Sixtly it breeds many times strange censuring the authors of new opinions censuring of others as if because they received not their doctrine they were not spirituall enough but too carnally minded and that they were fâ—rre behinde them in knowledge as we may gather 1 Cor. 14.36 37. Thus the false Teachers vilified Saint Paul and the Apostles Thus of the motives to unitie in judgement Before I come to the Use I must put you in minde of a limitation that concernes this doctrine We must be of one minde but then it must be according to Christ Jesus Rom. 15.5 that is this consent in juâ—gement must bee in the truth and in such truth especially as may further the edification of the mysticall bodie of Christ else agreement in judgement is a conspiracie rather than unitie The Use may be both for instruction and reproofe for instruction and so we should all be affected with a great estimation of unitie in judgement and strive by all meanes to attaine to it and keepe our selves so all of us that we doe live in unity with the Church of God Now that we may doe thus 1. Wee should beseech the God of patience and consolation to give us to be like minded even to worke in us the unity he requires of us Rom 15.5 2. We must take heed of private interpretations Men should with much feare and jealousie here or reade of such opinions or interpretations of Scripture as have no authors but some one or few men Of such authors of doctrines we should say with the Apostle What came the Word of God out from you or came it unto you only 1 Cor. 14.36 Especially men must take heed of receiving opinions from meere private persons that are not Ministers of the Gospel for I suppose it cannot be shewed from any place of Scripture that ever any truth was revealed to or by a private man that was unknowne to all the Teachers of the Church yea if the Authors of divers and strange doctrines be Ministers yet that rule of the Apostle should hold that the spirits of the Prophets should be subject to the Prophets Such doctrines as may not be approved by the grave and godly learned that are eminent in the Church must not be broached 1 Cor. 14.32 And this rule hath one thing more in it viz. that men should not expresse difference of opinion without open and manifest Scripture Avoid doubtfull disputations Rom. 14.1 Esay 8. 3. A great respect must be had to the Churches peace so as such doctrines as are likely to breed either scandall or division in the Church are either not to be received or not uttered except in some speciall case Yea moderate Christians that make conscience of unity should hold themselves in conscience bound to be affraid to depart from the judgement of the Church in which they live unlesse it be when doctrine is brought in with great demonstration to the conscience To preserve the unity of the spirit we must have great respect to the bond of peace Rom. 14.19 1 Cor. 14.33 Eph. 4.3 We must greatly reverence the forme of doctrine in the Church where wee live Rom. 6.17 4. That we may be of one mind every Christian must be sure to know the truth which is given to the Churches and to make himselfe fully perswaded in his mind about such truths as are fundamentally necessarie to salvation â— Tim. 1.1 3. 5. Private Christians in receiving opinions should have great respect unto such Teachers as have beene their fathers in Christ God hath bound them to a speciall reverence towards them which they should shew by reverencing their judgements more than any other men in meet comparison 1 Cor. 4. 15 16. 11.1 2 4 5. Phil. 3.15 17. 6. To preserve a further unity it should be the care of such as have gifts of knowledge and utterance to helpe forwards such as are weake in judgeâ—â—nt and to comfort the feeble minded lest they being neglected become a pâ—â—y to deceivers of mindes 1 Thes. 5.14 and to warne such as are not of the same minde Phil. 4. Lastly we should marke such as cause divisions and offences contrary to the doctrine which we have lâ—â—rned and avoid them Rom. 16.17 18. The second 〈◊〉 may be for the reproofe of multitudes of Christians in all places that 〈◊〉 greatly against this doctrine by their dissenting in opinions without due respect of the former rules There is almost no Congregation in the kingdome but is disquieted with this sin yea many times the glory of such as professe religion is greatly obscured by this sin and the sincerity of religion much exposed to contempt and the profane reproach of the wicked And this sin is the greater 1. When men not only bring in new opinions but also bring them in with an opinion that they are more holy and more spirituall than such as receive them not or resist them 1 Cor. 14.37 2. When the opinions are meerely new and unheard of before in the Christian world 3. When they are brought in by private persons that goe from house to house to inferre upon others the singularity of their conceits 4. When themselves are doubtfull inwardly of the truth of what they affirme and are not fully perswaded but doubt both waies and yet take to that side that differs from the generall judgement of the Churches Rom. 14.5 1 Tim. 1.6 7. 5. When men urge their dissenting so violently that a Schisme is made in the Church or Christians are divided from the exercise of brotherly love and mutuall fellowship 1 Cor. 1.10 11. 6. When men are
vaine talkers and will have all the words and by their good wills will talke of nothing else and so hinder edification in profitable doctrine and such as is out of question Tit. 1.10 11. and when men lust to be contentious and are like Salamanders that live alwaies in the fire and know no zeale without contention 1 Cor. 1â— 16 7. When men differ in judgement in the very points of foundation and erre against such truths as must be beleeved to salvation 8. If men be so â—â—ghâ— headed and variable that they are tossed to and fro and carried about with every winde of doctrine sometimes of one opinion and shortly after of another especially when men are so new fangled as in every place to receive almost any doctrine that is new divers Ephes. 4.14 9. When men quarrell so earnestly about things of lesse moment contrary to the custome of the Churches as about praying or prophecying bare or covered or about eating the Sacrament full or fasting 1 Cor. 11. or about such indifferent things as may bee used or not used with Christian liberty Rom. 14. or about Genealogies 1 Tim. 1.4 and such like And that this reproofe may enter the more deeply upon the hearts of some Christians it will be profitable to consider of the ill causes of disseâ—â—ing which are these and such like 1. Ignorance of the Scripture if they had more true knowledge they would not disagree and this ignorance yea sometimes palpable ignorance may bee found in some that thinke themselves to have more knowledge and to be more spirituall than a multitude of those from whom they disagree Mat. 22.1 Tim. 1.6 7. 1 Cor. 14.37 38. 2. Want of love to those found truths that morâ— concerne sanctification causeth God in his justice sometimes to give men up to delusionâ— and to beleeve lies 2 Thâ—s 2. 3. Vaine-glory the very desire to be some body and to excell others makes some Christians gladly to receive or bring in different opinions 1 Câ—r 4.8 Phil. 2. â— Gal. 5.26 4. Over much trust upon the judgments of some â—hâ—n they esteeme when they respect some Ministers so much as to be of their opinion though their consciences be not enformed of any â—ound reason from the word of God for it This estimation of men above that is written hath deceived â—â—â—y â— Cor. 3.21 4.6 5. Respect of earthly things Some men teach and professe to hold opinions of dissenting sometimes meerely for advantage to their estates either to get maintenance or preferment in the world by it Tit. 1.10 11. Rom. 16.19 20. 6. Prejudice is the root of dissenting many times as the Gentiles would not abide yeelding to ceremonies out of very dislike of the Jewes and the Jewes would not understand the needlesnesse of their ceremonies out of very contempt of the Gentiles and so the strength of faction on both sides kept them from agreeing 7. Heaping up of Teachers disorderly when Christians are so diseased with humour and so hard to be pleased with sound doctrine that they hunt up and downe to heare all sorts of men it many times proves hurtfull in this respect that they get infection from the different humours of the many Teachers they heare Disordered hearing in this respect breeds as a surfeâ— of the inward regard of sound doctrine so a great aptnesse to receive divers and strange doctrines 2 Tim. 4.3 4. 8. The contempt of their godly Teachers and want of sound affection to them to them I say that have a charge over their soules whom they ought to obey And this is the more vile as some Christians order the matter because of their hypocrisie in magnifying the judgement or gifts of Teachers that are absent and have not the charge of their soules and abusing the due respect of their owne Teachers which is yet more vile if this injury be done to such as were their Fathers in Christ. Thus of the Use for reproofe By the limitation given before from other expresse Scriptures we learne so to understand this doctrine of unity as it excludes all unity of opinion or practice with such Churches or particular persons as hold doctrines against the foundation of Christian religion so as we must never agree with them As for instance We may not without the damnation of our soules be of one mind with the Church of Rome for there are many things which they beleeve and practise which we must in no case joyne with them in and it is impossible to reconcile us to them unlesse they change their minds I will instance in divers things wherein we cannot without losing Christ be of one minde as 1. In opinion of merit of workes for thereby we make the Gospel or Doctrine of Gods grace of none effect and the promise of God void which is to deny the grounds of Christian religion Gal. 5.3 Rom. 4.14 11.16 2. In the opinion of worshipping Saints and Angels for the Apostle saith expressely that they that doe so hold not the head and so cannot be true members of Christ Col. 2.18 19. 3. In their Idolatry in making and worshipping of Images and almost infinite superstitions contrary to the second Commandement expressely and so as we are commanded to get out of this spirituall Babel in respect of her spirituall fornications 4. In their doctrine of Traditions for they teach that Traditions that are not agreeable to Scripture yet are to be received if they be deliveâ—â—d by the Church in equall authority with the Scriptures If we be of one mâ—â—de with them herein we cannot escape Gods eternall curse as these Scriptures shew Gal. 1.8 Rev. 22.18 5. In their doctrine of perfection for they teach a man may perfectly keepe the Law of God Now this is so dangerous an errour that the Apostle saith there is no truth in the man that holds it 1 Iohn 1.8.10 I omit the rehearsall of other differences Thus of the first vertue The second vertue charged upon Christians is compassion one towards another Have compassion one of another The word signifies such a fellow-feeling or sympathie that makes us like affected as if we were in their case The doctrine then is cleere That we ought to have a sympathy one towards another this is a singular vertue In handling of which point I will observe these things 1. The proofes of it from other Scripture 2. The Explication of the sense shewing in what things we should be like affected 3. The reasons of it 4. The Uses 1. The proofes are very pregnant and full in these other Scriptures Rom. 12.4 15. Heb. 13.3 2. For the explication This sympathie is to be exprest both in the case of the evills of others and in the case of the good of others In the case of the evills of others we ought to be tenderly affected towards them both in respect of their sufferings troubles griefes and crosses Heb. 13.3 10.34 Iob 30.25 whether they be inward or outward as