conversation in the world but have no taste of religion or conscience of zeale for Gods glory fourthly all open worldlings that minde not heavenly things and savour nothing but the things of this world and lastly all hypocrites that make a shew of mortification and yet are not mortified and then suppose how small a number will be left in every place to be reckoned in this lift of true Christians Doct. 2. Mortification is the very first step of grace and the entrance into all power of godlinesse Till our sins be soundly crucified and dead no worke of Religion that is acceptable to God can be done and therefore Iohn Baptist and Christ and the Apostles call for repentance as the first thing that opens a way into the kingdome of heaven because else sin unrepented like a prison will infect all wee doe Esay 1.13 to 16. Besides the heart of man being naturally like a stone or iron till it be softned no impression of grace can be fastned upon it and if the ground of our hearts be not well plowed up the seed of the Word cannot but be lost Ier. 4.4 The seed cast upon the high way will be picked up by the fowles of the aire and not grow or if any seed or plant of grace did grow for a while in the heart yet the weeds of sin would overgrow and choake all as is evident in seed sowne iâ— thorny ground or plants set in ground that is not digged and weeded And fâ—â—ther while the person is evill the worke will be vile and abominable An evill tree canâ—ot bring forth good fruit And therefore this shewes that such Christians as leape into the profession of Religion so easily and thinke it is no more but to give-ovâ—r ill courses and fall to the practice of good duties are deceived for if by â—ound mortification their sins past be not bewailed and they soundly humbled either their sins will after a while grow and revive againe or else the conscience of these sins will secretly throughout their lives torment them or else the Divell on a sudden may seize upon them with deâ—paire having so manifest a reason against them that they did never practise mortificâ—tion for their sins Besides lamentable experience shewes in those places where Christians are not soundly formed at first in the exercise of mortification they leade their lives in a dull course of profession and have not the experience of the life and power of Religion in themselves for the joyes of it or towards others in the practice of it The mourners in Sion and such as are broken-hearted are the most glorious and the most fruitfull Christians Is. 61.1 2 3 4. and continue in the greatest power of Religion And further it may be noted in the best of those that their separation from the love of the world is most really performed as hath appeared when in any speciall workes of men or for the help of the Church of God they are called upon to shew their zeale by their bounty in such cases one poore Macedonian would shame a hundred of those rich Corinthians 2 Cor. 8. Doct. 3. True repentance for sin doth in divers respects kill a man it strikes him dead to repent is to be a dead man not only in respect of the world which casts off a man that will not run in the excesses of the time as a dead man indeed Col. 3.3 but in respect of themselves For first by the assise a man must keep upon himselfe he will be found dead by sentence when he judgeth himselfe before the Lord he stands as a man condemned in the flesh he sentenceth himselfe to eternall death for his deserts by confessing what he meriteth 1 Pet. 4.6 Now a condemned man is reckoned for a dead man in Law Secondly repentance destroyes the senses and affections and conceits and reason that were wont to be alive in men it dissolves the very frame of the old conversation The word rendred dead signifies to undoe what was done about the life of man to unmake him as I may say so as all the old things passe away and all becomes new 2 Cor. 5.17 Rom. 6.6 1 Iohn 3.8 In the new Convert there is not left the savour sent lust or affections after sin and the sinfull profits and pleasures of the world he doth not find that inflammation or inticement he was wont to feele from evill example or the glory of the world or evill compaâ—y or the things before he most esteemed and delighted in Thus he is dead to himselfe because he denies himselfe and could be well contented to forget that ever he had beene such as he was before Thirdly in some of Gods children their repentance is performed with such griefe and sorrow as brings their life almost to the buriers as is noted Iob 33.19 20 21. Fourthly they may be said to be dead in repenting because repentance is never fully finished till their naturall death sin sticks so fast as they have daily cause of mortification in some degree and it will never be gotten wholly out till they be indeed dead men though in the mean time God accepts of their first repentance as if it were perfect This Doctrine serves effectually to discover the estate of multitudes of Christians not to be right as they That doe nothing at all about their sins That excuse their sins and hide them and favoâ—r them and cast the fault upon others Pro. 28.13 Gen. 3. Iob 20.11 12 13. That blesse themselves in their hearts when their iniquity is found worthy to be hated Psal. 36.2 That haunt with such persons as may make them sin more That say It is no profit to walke humbly before the Lord Mal. 3.14 and rather blesse the proud That hate and revile such as are mortified That are dead rather in faith and good workes and finde a deadly savour in the Word That have sense and savour onely in the things of the flesh Secondly this should teach all that mind their owne salvation to looke carefully to the truth of their mortification and not to thinke it is such a sleight and easie worke but to consider that in repenting for sinne they must never cease till they be like Christ dying for sinne and that is in the sense before given So our bearing of the similitude of Christs death in our repentance notes divers particular things in our repentance as 1. That our sorrowes be voluntary not inforced he gave his life it was not taken from him we must not tarry till the Divell fire us with the terrors of despaire 2. That we be pained at the very heart for our sins so was Christ it must be a hearty griefe 3. That wee shew forth the fruits of our repentance so hee suffered openly 4. That he suffered by degrees and ceased not till he died so must we by degrees resist sin and never cease untill it be quite abolished Hence also we may know whether we have truely
a spirit without guile a heart without hypocrisie But of this puritie he intreats not here The purity of heart that concernes men hath three things in it or there are three things required in our affections towards others whom we ought to love and with whom we converse in which we should shew the purity of our hearts 1. The first is the respect of holinesse In our love one to another wee should chiefly aime at holinesse and the furtherance one of another in the best things Our fellowship should be in the Gospell Phil. 1.5 and we should exhort one another to good works Heb. 10.25 we should cleave to that which is good and abhorre evill Rom. 12.10 2. The second is the respect of chastity we should take heed of worldly lusts and all impurity of heart or life that way we must mortifie inordinate affections and the evill concupiscence Col. 3.5 and avoid all those works of darknesse such as are chambring and wantonnesse c. Rom. 13.13 avoiding both the matter and appearance of evill 1 Thes. 5.22 1 Pet. 2.12 3. The third is the respect of truth and plainnesse of heart the heart is pure when it is without dissembling so we must love one another indeed as well as in shew 1 Iohn 3.18 and for right ends For Gods glory and the grace of God in them and for their good and not serve our owne turnes onely We may know that our hearts and affections are pure 1. If wee rejoyce not in iniquity but in the truth 1 Cor. 13. 2. If we make conscience of lesser sins and the very appearance of evill to avoid them 3. If wee love purity in others and admire commend and defend it in them 4. If daily we seeke a pure heart of God in secret judging our selves for what drosse wee finde in our natures 5. If we seeke not our owne things Phil. 2.4 6. If we cannot beare sinne in any 7. If our conversing with them make us grow more in holinesse and grace 1 Thes. 3.12 13. c. And therefore we should both try our selves and strive daily more and more after this uprightnesse and purity of our hearts that God requires of us and to this end we should 1. Pray daily to God to create cleane hearts in us 2. We should avoid society with impure persons 3. We should take heed of idlenes and fruitlesse mispending of the time For the heart gathers impurity with very emptinesse 4. We should often think of that rule Doe as thou wouldest have others doe to thee 5. Converse much with the pure For with the pure thou wilt be pure and with the froward thou wilt learne frowardnesse 6. Acknowledge your sins one to another This wonderfully fenceth the heart against impurity in conversation and excites a pure love one to another with much honor and delight This greatly convinceth and reproveth such as have taken upon them a profession of love to others but it is for corrupt ends their hearts are not pure nor are they stirred up with desire after the godly further then lust or their owne carnall ends give hope to their projects Fervently God in the second place requires a fervent love hee stands much upon it and therefore he requires else-where that above all things we should put on fervâ—â—â— love God is not contented with it that we doe not hate one another but we must love one another nor is he contented with a cold love but would have it fervent a burning ardent inflamed affection Quest. But how may the ferventnesse of our love be discerned if it be aright Answ. If thy love be a fervent love 1. Thou dost account it the greatest felicity on earth to enjoy Gods favour and the delightfull fellowship of the Saints Psal 16. â— 2. Thou mayest discerne it by the longings and infâ—amed desires after the godly such as were in Paul 3. Thou canst cover a multitude of sinnes thou levest as God loves 1 Pet 4.8 4. It is diligent thou shewest it by the paines and labour of love 5. It is speedy it seekes no delaies it faâ—â—h not goe and come againe to â—â—â—row 6. Thou dost greatly lament thy absence from the godly as a bitter crosse 7. Thou dost as Paul did in some measure thou dost daily and heartily pray for them and give thanks without 〈◊〉 as he shews in the most of his Epistâ—es standing before God often the heart doth take fire from thence which warâ—es the heart afterwards Quest. What is the cause this fervent love is so rarely found amongst men Answ. There are divers causes in divers sorts of men As 1. Unregeneracy Wee must know that no man can love his brother with this love but he that is borne of God 1 Ioh. 4.7 without repentance and the true love of God this love is never had 2. Prejudice in others The names of the godly are so buried under the disgrace of the world that this keeps off many from declaring their love to them though sometimes they have motions of good affections 3. The love of wicked persons 4. In others the cause is hatred of the good malice like Cain 1 Ioh. 3. 11. they can love any but the Saints 5. Security in prosperity Many when they be sick acknowledge the way of God and send for the Ministers and good people but when they are well they start back like a bow 6. Conceitednesse and a high opinion of themselves 7. Neglect of society with the godly 8. Worldlinesse 9. Suspitiousnesse Quest. But what must be done that wee might be abundant in love one towards another and that it might be more generall in the places where wee live Answ. First let the wicked turne from his wickednesse wee may not returne to them they must returne to us what peace or love while their whoredomes drunkennesse c. testifie to their faces Wee may love them with a generall love as Gods creatures but with a fervent love we may not nor may we converse freely with them as multitudes of places of Scripture shew Secondly to nourish affection amongst the godly wee must remember these rules 1. Remember much and often Gods love to us in Christ 1 Ioh. 4.9 10 11. Eph. 5.1 2. 2. Thinke much of the commandment of God and his acceptation Eph. 5.1 2. 3. Meditate often of our dwelling together in heaven Iam. 2.5 1 Pet. 4.8 else puâ—blind 2 Pet. 1.7 4. Converse much together have fellowship in the Gospell 5. Consider the promises made hereunto Eph. 4.15 16. 2 Pet. 1.9 10 11. Phil. 2.1 Esay 19. Verse 23. Being borne anew not of mortall seed but of immortall by the word of God which liveth and endureth for ever IN these words the Apostle intreats of the immortality of the soule of man Now there is a double immortality of the soule For sometimes immortality signifieth an everlasting continuance of man without ending dying or ceasing to be and so the soules of the wicked
that in these daies bee guilty of disallowing of Christ Answer I answer Both wicked men and godly men too Wicked men disallow him and so doe divers sorts of them as First Hereticks that denie his Divinity or humanity or his sufficiency or authority or his comming as did those mockers mentioned 2 Pet. 3. Secondly Schismaticks that divide him and rend his body mysticall 1 Cor. 1.10 Thirdly Pharisees and merit-mongers that by going about to establish their own righteousnesse deny the righteousnesse of Jesus Christ Rom. 10.4 Fourthly Apostataes that falling from the fellowship they had with Christ would crucifie him againe Heb. 6. 2 Pet. 2. Fiftly Epicures and prophane persons that will sell Christ for a messe of pottage with Esau and love their pleasure more then Christ Heb. 12.16 2 Tim. 3. Sixtly Papists who therefore hold not the head because they bring in the worship of Saints and Angels Col. 2.19 Seventhly Whoremongers and fornicators who give the members of Christ unto a harlot 1 Cor. 6.15 16. Eighthly Revilers that speake evill of the good way of Christ and reproach godly Christians especially such as despise the Ministers of Christ. for he that despiseth them despiseth Christ himselfe Matth. 10. Ninthly Hypocrites that professe Christ in their words but denie him in their workes Tenthly the fearefull that in time of trouble dare not confesse him before men Matth. 10. Eleventhly All wicked men Because they neglect their reconciliation with God in Christ and will not beleeve in him nor repent of their sinnes All that will not be reconciled when God sends the word of reconciliation unto them Esay 52.11 Secondly Godly men sinne against Christ and are guilty of disallowing him 1. When they neglect the establishing of their hearts in the assurance of faith 2. When they faint and wax weary of praier and trusting in God in the time of distresse Luke 18.1 8. 3. When our hearts wax cold within us and are not inflamed with fervent affections after Christ. Wee neglect him when wee doe not highly esteeme him above all earthly treasures Phil. 3.9 The fourth thing affirmed of Christ is that he is chosen of God Chosen of God This is one thing we must carefully know and effectually beleeve concerning Christ namely that he is chosen of God This was conscionably beleeved concerning him as appeares Esay 42.1 and 43.10 and 49.2 Mat. 12.18 Now Christ may be said to bee chosen of God in divers respects First as he was from all eternity appointed and ordained of God to bee the Mediâ—tor and Redeemer of all mankinde 1 Pet. 1.20 Secondly as hee was called peculiarly of God from the wombe by a speciall Sanctification unto his office Esay 49.1 Thirdly as he was by solemne rites inaugurated unto the immediate execution of his office â—s by baptisme and the voice from heaven c. Math. 3. Fourthly as hee was approved of God and declared mightily to be the Sonne of God and the Saviour of the world by the glory done to him of God notwithstanding the scornes and oppositions of the world Esay 49.7 The use may be both for Information and Instruction For hence we may be informed concerning divers things First that Gods work shall prosper notwithstanding all the scornes or oppositions of men God's choice is not hindred but Christ is separated and sanctified and appointed to the work of redemption the perversnesse of men notwithstanding The unbeliefe of men cannot make the faith or fidelity of God of none effect Rom. 3. Secondly that God doth not chuse as men doe The meane things of this world as the world accounts meane and the vile things of this world may be deare in God's sight For as it was in the calling of Christ so is it in the calling of Christians such as the world disallowes may be deare to God 1 Cor. 1.27 28. Thirdly Hence wee may note the free grace of God in the sending and giving his Sonne He is faine to chuse for us we did not chuse Christ first Iohn 15.16 Fourthly That to chuse Christ is with Marie to chuse the better part it is to imitate God and chuse like God to forsake the world and the wils and lufts and judgements of the wicked men of this world and to cleave onely to Christ as our al-sufficient portion and happinesse Fifthly That all the enemies of Christ shall be subdued either by conversion when they come in to worship Christ or by confusion when they are broken by the power of Christ. Even Kings shall submit themselves and worship him that is thus abhorred and despised of men c. Esay 49.7 Sixthly That it is a singular happinesse to be chosen of God it was the honour of Christ here c. And therefore Blessed is the man whom God chuseth Happy is the Christian whom God electeth Psalm 65.4 Luke 10.20 Secondly It should teach us divers duties First to observe and admire and acknowledge the Lord Jesus the Chosen of God wee should with speciall regard confesse unto the glory of God herein which the word Behold importeth Esay 42.1 Wee should be Gods witnesses against the world and all the servants of any strange god that this Iesus of Nazareth is that Sonne of God and Saviour of the world Esay 43.10 It is one maine end of the praises of Christ in this place To raise up our dull and dead affections to the highest estimation and admiration of Christ and his glory with the Father c. Secondly Wee should learne of God how to make our choice On the one side is offered unto us the pleasures and profits of the world and the inticements of sinne and Satan and the other in the Gospell of Christ is set forth and offered to us as the meanes of our happinesse Now it is our part to take to Christ and renounce the world and forgoe the pleasures of sinne which are but for a season wee should utterly refuse the voice of sinne never to be the guests of such folly but rather to listen to the voice of wisdome Proverbs 7. and 8. Thirdly Is Christ chosen of God that one of a thousand Then it learnes the Church to be in love with him yea to be sick of love as is imported Canticles 5.8 9 10. An ordinary affection should not serve the turne our hearts should be singularly inflamed with desire after such a match found out and chosen of God for us Fourthly wee should not rest here but when God hath declared his choice as he did by a witnesse from heaven even his owne voice Math. 17.5 we should then heare Christ and as the Prophet saith wait for his law Esay 42.4 Fifthly Yea we should so kisse the Sonne whom God hath declared as King by doing our spirituall homage unto him as that wee resolved both high and low the greatest estate as well as the meanest to serve him with all feare and rejoyce before him with trembling we must expresse our thankfulnesse by all
5 That he doth not afflict willingly Lament 3.33 6 That all shall worke together for the best Rom. 8.28 Deut. 8.16 7 God will give a good end Iam. 5.11 Hee will lift up from the gates of death Psal. 9.13 God will give thee rest from thy sorrows and feares and hard usage Isaiah 14.1 3. Psalm 57.3 Hee will send from heaven to save thee 8 He will afflict but for a moment Esa. 54.7 But in both these cases we must remember First to seeke mercy of God Ezek. 36.32 Secondly if we be not presently answered our eyes must looke up to God and we must wait for his mercies Psal. 123.3 4. Thirdly we must checke our selves for the doubtfulnesse of our hearts as David doth Psal. 4.7 8. and 77.10 Fourthly because we live too much be sense wee must beseech God not onely to be mercifull but to let his mercy be shewed and come to us Psal. 85.8 and 116.77 Fifthly we should also beseech God not onely to let us feele his mercies but to satisfie us also early with his mercies Psal. 90 14. Sixthly we must looke to it that we walke in our integrity Psal. 26.11 and live by rule Gal. 6.16 Lastly howsoever we must trust in God and looke to it that we rest upon the Lord Psal. 32.10 and 33.18 22. For God takes pleasure in those which hope in his mercy Psal. 147.11 Quest. But how may a man that is not yet comforted with Gods mercy take a sound course to obtaine mercy Answ. That men may obtaine mercy First they must take unto themselves words and confesse their sâ—nnes to God and heartily bewaile their offences Ioel 2.13 Hos. 14.3 Secondly they must turne from and forsake their evill wayes and their unrighteousnesse inward and outward Isaiah 55.7 Thirdly they must be carefull to seeke the Lord while he may be sound Isaiah 55.6 Fourthly they must be mercifull and love mercy for then they shall obtaine mercy Matt. 5.6 Fifthly they must learne the waies of Gods people and learne them diligently Ier. 12.15 16. They must have pure hands and a cleane heart and not lift up their soules to vanity Psal. 4.5 Sixthly they must hate the evill and love the good Amos 5.5 Seventhly they must cry unto God daily Psal. 86.3 Eighthly there must nought of the cursed thing cleave unto their hands Deut. 13.17 Ninthly when the Lord saith Seeke yee my face their hearts must say Thy face O Lord will we seeke Psal. 27.7 8. Vers. 11 12. Dearly beloved I beseech you as strangers and pilgrims abstaine from fleshly lusts which fight against the soule And have your conversation honest among the Gentiles that they which speake evill of you as of evill doers may by your good workes which they shall see glorifie God in the day of their visitation THese words contain the epilogue or conclusion of the whole exhortation as it concernes Christians in generall from verse 13 of the former chapter hitherto and it hath in it matter both of dehortation and of exhortation as answering in the substance to all that he hath hitherto intreated of by way of use The dehortation is in verse 11 the exhortation in verse 12 in the one shewing what they should avoid in the other what they should doe They should avoid fleshly lusts and that they should doe is to live honestly In generall wee may note That it is the proper effect of all sorts of doctrine in Scripture to make an impression of care in our hearts about the reformation of our lives that it is in vaine heard which doth not some way breed in us a hatred of vice and a love of honesty This is the use of all Scripture 1 Tim. 3.16 17. Which may serve for triall of such as come to the Word They may know whether they bee good or evill hearers by the impression made upon their hearts by the Word And it may serve for information to shew us the excellency of the Word above all other Writings because there is no line in Scripture but some way it tends to the redresse of our natures from sinne and to plant holinesse in us which can bee true of no humane Writings And withall it shewes the happy estate of the godly who though they have many diseases in their natures yet they have wonderfull store and variety of medicines in Gods Word to heale their natures If for the diseases of our bodies there be but one herbe in the whole field that is good for cure we have reason to thinke that God hath provided well in nature for us but how is his mercy glorious who in the spirituall field of his Word hath made to grow as many herbes for cure of all our diseases as there be sentences in Scripture And lastly it should teach us to use the Scriptures to this end to redresse our waies by them And thus in generall The first part of the epilogue hath in it matter of dehortation where observe First the parties dehorted who are described by an epithet importing their priviledge above other men viz. Dearly beloved Secondly the manner of propounding the dehortation viz. by way of beseeching I beseech you Thirdly the matter from which he dehorts viz. fleshly lusts Fourthly the manner how they are to be avoided viz. abstaine from them Fifthly the motives first Yee are strangers and pilgrims secondly these lusts are fleshly thirdly they fight against the soule Dearly beloved This terme is not used complementally or carelesly but with great affection in the Apostle and with speciall choice and fitnesse for the matter intreated of which we may observe in the most places where this lovely epithet is given to the godly in other Scriptures God is exceeding choice of his words hee never mentioneth the tearmes of love but hee brings to his children the affections of love as I may so say Men through custome use faire complement of words when their hearts be not moved but let our love be without dissimulation But let that goe The point here to be plainly observed is That Christians are beloved of all other people they are most loved I will but briefly explicate this First God loves them and that with infinite and everlasting love and hath manifested it by sending his owne Sonne to be a propitiation for their sinnes 1 Iob. 4.9 10. Secondly Christ loveth them which hee sheweth by giving his life for them Thirdly the Angels of heaven love them which they shew by joying in their conversion and by their carefull attendance about them Fourthly the godly in generall love them There is no godly man that knowes them but loves them for every one that loves God that begot them loves every one that is begotten of God every one I say that hee knowes 1 Iob. 5.1 Lastly the godly Teachers love them which they shew in that they are not onely willing to impart to them the Gospel but even their owne soules because their people are deare unto them 1 Thess.
of Christ in them which is so opposed by the flesh and the divell and that it is the case of all the godly to bee assaulted with rebellious thoughts and desires and other practices of the flesh reckoned up before Secondly for instruction and so it should teach Christians and warn them to take heed of three things viz. of security despair and fainting for all these are mischievous We may not be secure sith we have such an enemy within us nor must we be too much out of hope or despair of successe for the reasons before alledged nor yet must wee give way so much as to fainting of spirit but pluck up our owne hearts and with trust in God's grace resist still the risings of corruption till we get a finall victory VERSE 12. And have your conversation honest amongst the Gentiles that they which speak evill of you as evill doers may by your good works which they shall see glorifie God in the day of their visitation HItherto of the dehortation The words of this verse are an exhortation wherein consider both what hee exhorts to and by what reasons The matter hee exhorts to concernes their outward conversation which he would have to be honest and amiable The reasons are First because the Christians lived among Gentiles that imbraced not the true Religion Secondly because divers of these Gentiles were so spitefull against the Christians that they would take all occasions to speake evill of them Thirdly because some of them that now did speake evill of them might hereafter be converted to the true Religion Fourthly because if they now observe their good works when they shall be visited of God they will much magnifie them to the great glory of God That which he then exhorts them to is the care of their conversation which he amplifies by shewing what kinde of conversation hee would have it to be viz. A faire or honest conversation And have your conversation honest Divers things may be hence observed First that a sound Christian must shew himselfe to be so by his conversation a Christian must shew the power of his Religion by his works and by sound practice and that too amongst men abroad he must be knowne by his fruits Col. 1.9 10 Tit. 2.12 and therefore the Apostle beseecheth them to prove before the Gentiles that they were true Christians by their works and conversation This reproves their discontentment that are vexed because they are not reputed for sound Christians and yet shew no care of a conscionable behaviour in their dealings and carriage among men and withall this may warne all sorts of Christians to looke to themselves that they be not deceived with vaine shadowes in pretences for 't is not talking and discoursing of Religion will serve turne nor the frequenting of the exercises of Religion nor is it enough to doe secret duties but they are bound to the good behaviour generally in their carriage amongst men This is the first point Secondly from the coherence wee may note also that a man must first reforme his heart and then his life hee must first get a cleane heart freed from lusts and then looke to his conversation holinesse must bee both within and without Hee is an hypocrite that hath a faire conversation and a foule heart neither may hee pleade the goodnesse of his heart that leades a foule conversation both must bee joyned together Thirdly we may hence note that every Christian must be carefull and looke to it in particular that his conversation be honest honesty of life is with speciall care to be intended Now this must be explicated The word translated Honest signifies properly Faire and the Translatoursâ— respecting the matter of our conversation render it well Honest so as withal for the manner wee adde that it bee a faire conversation so that two things must bee observed in our conversation the Matter and the Manner For the Matter We must bee sure that we bee honest It is a vaine thing to thinke of being religious if wee faile in honesty wee must not onely studie the duties of the first Table but wee must be carefull to prove the power of our Religion in the sound practice of the duties of the second Table we must live righteously as well as religiously Tit. 2.12 wee must adde vertue to our faith 2. Pet 1.5 and withall we should labour to excell in honesty to carry our selves so in all our dealings that our carriage might allure through the fairenesse of our behaviour we must in the things of honesty strive for an alluring carriage There be divers things in our outward conversation which set a great glosse upon many actions and certaine particular duties which shew exceeding comely in a Christian mans behaviour those the Apostle would have us to studie and be careful of even all things that are honest and might win credit to the profession of Religion Phil. 4.8 This then is the question What are those things which would so adorne the outward conversation of Christians and make it faire and amiable For answer hereunto there are Sixe things which are of singular praise and much adorne a Christians conversation and make it faire The first is harmelesnesse to bee free from all courses of injury and cruelty and oppression and the like A hurtfull and injurious conversation is a foule and unseemely conversation The second is discretion when men carry themselves with all due respect of their words and the consideration of the time place and persons with whom they converse A discreete conversation is a wonderfull faire conversation when as a foolish vaine rash conceited talkative behaviour is extremely irkesome and loathsome Col. 4.5 Iam. 3.13 The third is quietnes and gentlenes which excels as it shewes it selfe first by humblenes of mind thinking meanely of himselfe and esteeming others better than himselfe Esay 4.2 in giving honour going before others Rom. 12.13 Secondly by peaceablenes when men study to be quiet Eph. 4.11.12 and meddle with their own businesse and avoid contention by all meanes rather suffering wrong than prove quarelsome Heb. 12.14 Thirdly easinesse to be entreated in case of offence taken willingnesse to be guided in things profitable and good Iam. 3.17 The fourth is sobriety when a man lives so as hee is not blemished either with filthines or drunkennes or covetousnes A man that is unspotted of the world for any foule crimes and withall can shew a mind not transported with the greedy desires after earthly things is much honoured and justly amongst men the worst man cannot but acknowledge the praise of such So as men shew this in their dealings evidently Rom. 13.13 Iam. 1.26 The fift is fidelity and plainnesse when men are just and true in all their dealings and will keepe their words and promises and abhor the sinnes of deceit and avoid subtilty and worldly wisedome and shew themselves to bee plaine men as it was said of Iacob that hee was a plaine man not like
not onely lyars but such as love lies Rev. 22.8 And a good man is said to have this property that he will not receive an ill report against his neighbour Psal. 15. And by receiving evill reports a man becomes accessary to the slander guilty of it for as it is true that the receiver of evil-gotten goods is accessary to the theft so is it in the case of slander somewhat worse for there may be theeves though there be no receivers but there can be no slanderers without some to receive the slander Neither is there any great difference betweene the tale-bearer and the tale-hearer for the tale-bearer hath the divell in his tongue and the tale-hearer hath the divell in his eare Quest. But what should wee doe to avoid tale-bearers or if wee do heare reproaches or slanders of other men Answ. As the North wind drives away the raine so must thy angry countenance do the slaundering tongue thou must not any way shew any liking of his discourse but the contrary yea and further thou must as farre as thou art able make an apologie for the godly man that is evill spoken of And the tongue of a godly wise man should be in this sense healthfull because it should be ready to heale that wound which the tale-bearer hath made in the name of his neighbour Prov. 12.18 and 25.23 Thus of the second reason The third and fourth reasons are contained in these last words viz. That they may by your good workes which they shall behold glorifie God in the day of visitation The reasons are because God may visit them and if he do they will glorifie God upon the remembrance of your good workes But here I purpose to handle the words as they lie in the order of reading them and so I have foure things to consider of First of good workes secondly of the beholding of good workes thirdly of the glorifying of God fourthly of the day of visitation Good workes Divers observations are implied here First that Religion sets men to worke there is labour in godlinesse Hee must worke that will be truly godly or religious God entertaines no servants but he sets them to worke they are called to labour all the daies of their life Wee must worke out our salvation without working wee cannot be saved though our workes be not the cause of salvation This point proves that the Gospel is not a doctrine of liberty religion doth call men to working not to live as they lift but as he lists that died for them and requires their service And secondly this doctrine shewes who is a true Christian. For as the Scripture is wont to describe a profane man by saying that he is a worker of iniquity so doth it avouch that hee is a godly man that worketh truth and righteousnesse Psal. 5. Prov. 14.23 Ioh. 3.21 Psal. 106.2 To be a worker of iniquity imports three things First grosse knowne sin secondly a daily custome in the practice of it and thirdly an estimation of sinne as the means of our happie life The wicked man lives by sin as the labourer doth by his trade So here that man that will labour and that constantly about the workes of a holy life making it his every daies care to do Gods will and accounts it the happinesse of his life to doe good duties that man is a godly man It is not talking of Religion will serve the turne nor the shewes of it but hee must worke and endure the labour of godlinesse Iam. 1.25 Act. 10.36 And further this should teach Christians often to remember their holy calling and examine themselves what workes they have done as such servants as desire to give a good account to their Master and the rather because no servants can have fairer worke it is all good worke and servants were so ingaged to their masters nor did owe more service and because never was there a master that gave better wages than God doth to his servants And therefore let every Christian be daily carefull to looke to his worke that when his Master cometh he may find him so doing Thus of the first point Doct. 2. Secondly that workes do specially commend us to the good opinions of men it is our workes must justifie us before men by good workes wee must winne testimony to our sincere religion from men Faith justifies us before God and proveth us to be true Christians as works do before men prove us to be so And therefore wee should strive by well doing to win as much credit as we can to our Religion among men Iam. 3.13 Doct. 3. Thirdly that the foundest way of confuting our Adversaries is by our workes we must make reall apologies wee must put them to silence by well-doing Now in that he calls the good workes done by them their good workes I might note divers things 1 The necessity of good workes they must have workes of their owne the good workes done by others availe not them nor justifie them 2 The goodnesse of God that vouchsafeth to call those workes their works when yet they were wrought by him as having had their beginning from his grace and Spirit Esa. 26.12 3 It is true that they onely can doe good workes good workes are onely theirs a wicked man cannot do good workes because his person is hatefull to God and his nature altogether impotent and though he may doe some actions which for the matter of them are good yet he pollutes them with his sins of which hee hath not repented and cannot bring them forth compleate for matter manner and end Tit. 1. ult Mat. 6. But it is the goodnes of workes which I specially intend to intreat of in this place Good workes The goodnesse of mens workes may be diversly considered either according to the differences of workes good from such as are not so or according to the formes of good workes or according to the time of doing workes or according to the uses workes are put to For the first Some mens workes are neither good nor seeme to be so as are the apparent sinnes of men Some mens workes seeme good but are not as the almes and prayer and fasting of the Pharisees Some mens workes are good but seeme nâ—t so at least in the eyes of some men and so the religious duties of godly Christians seemed to be vain practices of Sectaries and innovators Act. 28. and so Pauls zeale and knowledge seemed madnesse to Festus Act. 26. Some workes seeme good and are so such are the open good workes of the godly in the judgement of godly men guided by charity For the second If workes be tried by their forme then those workes are good works which are done with correspondencie to the revealed will of God in his Word they must be commended in the Word and done according to the directions of the Word so that all workes done besides or above the Law of God are sinfull and naught and the doing of
the workes of supererogation or those workes they call Counsels fall to the ground And yet we confesse there were some works good which were not commanded in Scripture as Phineâ—â— his worke in slaying the fornicators and Maries work in annointing Christ unto the buriall for so it is called a good worke Mat. 26.10 and Abrahams worke in sacrificing his son and the like these were good workes and had noâ— warrant from Scripture but were warranted by extraordinary calling thereto and so they differ from the workes of superstitious persons done without warrant ordinary or extraordinary For the third The time of doing some works adds much to the consideration of their goodnesse as for instance The charitable religious workes done by men before their conversion are not to be reckoned good workes because the person that doth them is not reconciled to God and lives polluted in his sins Likewise the works of our calling done in the week-daies are good works but done on the Sabbath day are evill workes So workes done too late are not good as their prayers that would not answer when God called them Prov. 1. For the fourth If the uses of workes be respected the outward workes of wicked men that for the matter of them are required in the Word may be said to be good workes becaâ—e they are good for men unto whom they are done as the almes of a Pharisee is a good worke in that it is good for the reliefe of the poore though it be not good in the sight of God as failing of the right end which is Gods glory Thus of the acceptation of the termes The good works here mentioned are such as are good in Gods sight as being done in obedience to Gods will and by persons that are godly Now concerning those good workes I propound divers things profitable to be considered of First the rules of good workes which do tell us what must be had before a worke can be a good worke Secondly the kindes of good workes or what workes wee may account in the nature of good workes how many sorts of good workes there are Thirdly I would answer a question or two needfull to be considered of about good workes and in the last place the uses of all For the first of those There are many rules to be observed before we can do workes that God will account good And those rules are absolutely necessary and they are these First the person must bee reconciled unto God in Jesus Christ or else all hee doth will be abominable in Gods sight Hee must be turned in Jesus Christ Eph. 2.10 He must be pure or else his worke is not right but polluted Tit. 1. ult Prov. 21.8 The people that do good workes must be purified unto God being redeemed by Jesus Christ so made a peculiar people Tit. 2.14 He must be purged and sanctified and so prepared to good works 2 Tim. 2.21 Secondly his workes must be warranted and required and prescribed in the Word of God he must walke by rule his patterne must be found in the Scripture Gal. 6.14 he must come to the light of the Word that his workes may be manifest that they are wrought in God Ioh. 3.21 The Scripture is given by inspiration of God to this end that the man of God might be perfectly directed unto every worke that is good 1 Tim. 3.16 17. Thirdly he must propound a right end in doing his workes or else though the matter be good yet the worke is polluted as was shewed before in the instance of the almes of the Pharisees and this right end is not the praise of men onely or to merit thereby but the glory of God chiefly in the discharge of our obedience to God and the edification of our neighbour Fourthly the workes must be done in the name of Jesus Christ. Wee must relie upon the merits and intercession of Christ Jesus as that which can cause our workes to be pleasing to God Col. 3.17 Whatsoever it is we do in word or in deed all must be done in the name of Christ or it is done in vaine Without faith it is impossible to please God Heb. 11.6 Now our workes are done in faith first when wee beleeve and know they are warranted by the Word Ioh. 3.21 Secondly when we beleeve Gods promises concerning the reward of well-doing Heb. 11.6 Thirdly when we flie to Jesus Christ to cover the imperfection of our workes from the sight of God and so in that place Col. 3.17 and fourthly when our beliefe of Gods goodnesse to us makes us carefull to doe all the good we can Fifthly his workes must be done with repentance for his sins and the judging of himselfe for the evill of his best workes By repentance I meane not the first worke of a sincere turning to God for that is comprehended in the first rule but the preservation of himselfe in his uprightnesse and the daily judging of himselfe for his frailties For if a godly man after his calling fall into presumptuous sins his workes done all the time hee liveth in beloved sins without the renewing of his repentance are polluted Esa. 1. Sixthly his workes must be done willingly not grudgingly or of constraint or onely to avoid shame or punishment God loves a cheerefull giver That almes that is given with an ill will or forced from men by the lawes or otherwise is not accounted a worke of mercy in Gods sight to do mercy is not enough to make it a good worke pleasing to God but to love mercy Mic. 6.8 and to come into Gods presence to do his service is not pleasing unlesse we humble our selves to walke with our God Seventhly his workes must be finished to intend it or promise it or begin it will not serve turne as in the case of mercy to promise to contribute or to begin for a day or a weeke is not sufficient unlesse we do it constantly 2 Cor. 8. and 9. So it is in repentance it is then a good worke when it is finished not when a man hath had some remorse or uttered a word or two of confession or prayed for a day or two but when a man having repented repents still till he have soundly humbled himselfe for his sins and reformed his waies Ier. 31.19 20. So it is in generall in any worke God sets us to do Ioh. 4.3 4. Eighthly his workes must be his owne fruit such as belong to him in his place and calling As in the calling of the Ministrie his good work is to preach the Gospel with all frequencie and diligence and power c. So in the Magistrate to do the workes of justice so in other callings every man must looke to the duties of his owne place and so it is in our generall callings as Christians we must do those which are meet for repentance which not only concern a penitent life but such as have a due respect unto the performing the things we are called to
them for the love hee beares to his Sonne And thus wee read in Scripture that Christ presents the prayers of the Saints Besides that the Christian may not thinke too vilely of his workes but be comforted in the Lord concerning them let him further consider these things First that his good workes have the Spirit of Jesus Christ which is in him for the fountaine of them 1 Cor. 12.11 Esa. 26.12 Secondly that the blood of Jesus Christ was shed not onely for his justification but also for his sanctification Heb. 9.14 Thirdly that though his workes are not good effectu yet they are good affectu they are good in desire his desire was to have them as good as God himselfe did require And this God is pleased to accept as if the worke were perfectly done Quest. 2. What are workes good for in that they are called good workes Answ. I answer first affirmatively they are good 1 To testifie our thankfulnesse to God for all his benefits in respect of which we are debteâ—s unto God Rom. 8.12 2 To assure the truth of our faith as the fruits of faith Mat. 7.17 1 Tim. 1.19 Iames 2. 3 To witnesse our election and to make our calling sure 2 Pet. 1.10 4 To discharge our duty of obedience unto which we are bound even in the covenant of grace 5 To further the edification of our brethren whom we helpe both by example and by well-doing to them 6 To winne wicked men to a better estimation of our Religion and to stop their mouthes as here so vers 15. 7 To glorifie God as is in this place mentioned 8 They are good to make us capable of rewards from God in heaven Heb. 10.36 Rom. 2.7 8. yea and in this life too 2 Tim. 4.8 Secondly I say they are not good 1 To justifie us before God as it is at large proved by the Apostle in the Epistle to the Romans and Galatians onely they are good to justifie us before men Iam. 2. 2 Not to merit or deserve heaven by them mens evill workes do merit punishment for the wages of sinne is death but our good workes cannot merit both because the Scripture denies it expresly Eph. 2.8 as also to omit other reasons because the nature of merit casteth away our workes for there must be three things in a worke that must merit First it must be a free worke that was not due by any debt whereas our workes are a part of ouâ— duty and we owe more to God than we can doe Luk. 17.9 Rom. 11.35 Secondly the worke that should merit must be profitable to him of whom wee would merit but no goodnesse of ours can reach to God to profit him Psal. 16.3 Iob 22.2 Thirdly the worke that must merit must be of equall value with the thing that is given for it but neither our sufferings nor our deeds in this life can be worthy of the glory that is to be revealed Rom. 8.18 and therefore is eternall life called The gift of God Rom. 6 2â— The uses follow and are especially for instruction for this doctrine of good workes should teach us First to take notice of this doctrine and as we are carefull to beleeve so to be carefull to maintaine good workes and hereby to confute the malicious Papists that falsly charge us to deny and disgrace good workes Tit. 3.8 14. Secondly every man should bee ready to doe good workes yea to every good worke since they are required of God and are so many waies good and serve us for such excellent uses yea wee should bee zealous of good workes wonderfull eager and desirous to inrich our selves that way Tit. 3.1 2.14 yea wee should hereby shew that wee are indeed wise Christians and well skilled in the use of our Religion Iam. 3.13 and not men onely but women also should be forward in good workes 1 Tim. 2.10 It is their best apparell which should be a speciall motive to them that are so carefull of their attyre And indeed good workes are to be desired and laboured for as the best apparell of any Christian yea they are his armour too Rom. 13.13 yea they are a principall way for his inriching and preferment 1 Tim. 2.20 so as it is a great curse upon a Christian to have no minde to do good workes to bee reprobate to every good worke Tit. 1. ult Thirdly since there are so many things necessary to the constitution of a good worke Christians should in stead of prying into the lives of others every one trie his owne workes and turne often to the light that it may bee indeed manifest that his workes are wrought in God Gal. 6.4 for one day every mans workes shall be tried in the fire when times of triall by great afflictions either upon mens Consciences or otherwise come that mans workes that never seeme glorious and praise worthy will be rejected and cast away even by our selves as vile and unprofitable Besides at the best in our prosperity if the most of our workes be tried by the fire of these rules of Gods Word it is much to be doubted that our workes will burne though upon our repentance for the evill that cleaves to our best workes our selves may bee saved in the day of the Lord. Let Christians therefore be carefull that they lose not the things which they have wrought Now a Christian may lose his workes divers waies First if he be but a Christian in shew he may nay he shall lose all he doth The Pharisees lost all their workes because they were done in hypocrisie Secondly the Christian that hath some kindes of heavenly gifts and temporary graces by falling away in the time of temptation loseth all that hee had wrought before God requires patient continuance in well-doing Rom. â— 8 Thirdly the true Christian may lose what hee wrought if he doe his workes without respect of these Rules If it be not manifest that his works are wrought in God they are lost to him so many of his workes as are so wrought Besides he loseth the comfort of all that he hath wrought and the sense of it if he fall into grosse sinne after calling for so long time as he continueth in sinne without repentance Thus of good workes Which they shall behold It is manifest from hence that good workes may and ought to be so done as that men may see them It is not true that all good workes must be hid from the view and beholding of other men This may seeme strange because the Pharisees were blamed for doing their workes to be seene of men but yet it may be easily and plentifully proved I will first prove it and then explaine it For proofe our Saviour Christ requires that the light of mens good workes should shine that men may see their good workes Mat. 5.16 Christians in respect of their practice should be as shining lights in the midst of a froward and crooked generation Phil. 2.15 16. They must
without punishment they may bring downe the judgements of God upon the place where they live Uses Which may serve for terrour to other offenders First the very sight of Magistrates should affright them considering that God sent those very Magistrates to punish them It importeth that though they escape the hands of men they shall not escape the hands of God Secondly it should teach men if they would live out of the danger of the Magistrates punishment to take heed they be not evill doers Quest. Now if you aske who are evill doers Ans. I answer Such as live in notorious offences such as are swearers drunkards whore-mongers railers theeves idle persons murtherers Sabbath-breakers sowers of discord and the like The originall word doth point at some speciall sort of offendours For naming evill doers such especially must not escape as 1. Invent evill where it is not 2. Or sinne not out of ignorance but wilfully 3. Or are leaders of other men to evill 4. Or make a trade of offending by custome in sinne 5. Or study how to doe mischief gathering together as things might further their evill courses All this may be included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Thirdly there are from hence many to be blamed that speake evill of such as take any course to reforme abuses 4. Fourthly Magistrates must looke to their calling and Gods Commandement to see abuses amended or else they must account to God for it 3. The third doctrine which may be noted from hence is That all evill doers are to be punished without respect of persons they are to looke upon mens works and not on their persons great men must be punished if they be evill doers as well as poore men many men as well as one man yea if good men doe evill they must beare the punishment of their sinne Christians as well as Pagans 4. That evill doers are not accounted safe members of any society and therefore are distinguished from good subjects as not fit to be of that order 5. That such as transgresse the lawes of men are accounted by the Apostle evill doers as well as such as transgresse the Lawes of God for hee here speakes especially of such as are evill doers in respect of humane ordinances which may be a warning to such as securely live in the transgression of the commandements of Christian Magistrates and withall it may impaire the honour of their condition that live in the breach of the Lawes of God without repentance For if it be so hatefull a thing to bee a breaker of the lawes of men in what case are they in that have so grossely broken the Lawes of God 6. That punishment of evill doers is in the power of the Magistrate private men cannot reforme publike abuses they may pray for reformation they are not to execute it but by authority 7. That there are divers evils which men cannot punish for the Magistrate can onely punish evill doers that is such as offend in word or deed evill thinkers they cannot meddle withall Which may warne Magistrates to bee wary how they punish men onely upon suspition or presumption without proofe that they are evill doers and withall it shewes that God hath reserved th◠judgement of mens works also to himselfe For God hares the sinnes of the heart as well as the sinnes of life and therefore since for these evils men answer not to men they must provide to answer before God 8. That a Magistrate that punisheth sinnes doth but execute the commission he received from God hee was sent of God to that end and therefore may comfort himselfe in the Lord how ill soever his execution of justice bee spoken of among men Thus of the punishment of evill doers The second end of the sending of Magistrates is for the praise of them that doewell For the praise of them that doe well By such as doe well hee meanes such as in publike societies live without offence and carry themselves honestly in their places especially such as are profitable and doe good to others whether it be to the mindes of men by instructing or reproving or to the bodies or estates of men by works of mercie or righteousnesse and among these he meaneth especially such as 1. Are Inventers of good the first Authors of the publike good 2. That doe good daily and frequently 3. That study how they may doe all the good they can and doe imploy all the helps and furtherances of good they can Here may many things be noted from hence First that all that are members of publike societies are bound to be carefull to doe good to others and to live so that the Church and Common-wealth may be the better for them Which should much humble such Christians as live and doe little or no good and should quicken in all sorts of good Christians a desire to serve the publike wee are not set here to doe good to our selves onely but also to others Secondly that in this world it is not to be expected from men that all that doe well or deserve well should bee rewarded by them hee saith For the praise not For the reward as importing that many a man may deserve well that shall never have recompence from men And this ariseth partly from the corruption of Magistrates that are not carefull to dispose preferments or recompence to such as are worthy and partly from the insufficiencie of any earthly greatnesse to doe it For great men can reward all their servants or friends but no King can give the honour or preferment that is due to all his subjects that deserve well Which should teach us partly to doe good without hope of reward from men and partly to quicken our hearts to the admiration of the reward that God gives in heaven wee should provide to be his subjects and then wee are sure to have a full reward of well-doing in heaven Thirdly that to be praised or to have a good report among men is a great blessing of God and therefore in the Old Testament blessing and praise i◠expressed by one word Prov. 28.20 And this may appeare to be so 1. Because God himselfe seekes praise from his creatures and accounts himselfe honoured by it Psal. 50.23 Ephes. 1.6 12 14. 2. Because praise is a part of the glory of God shining upon a man 3. Because it is in Scripture preferred before things of great price as great riches Prov. 22.1 and pretious ointment Eccles. 7 c. 4. Because it so much refresheth a mans heart it makes his bones full Prov. 15.35 5. Because an ill name is noted as an extreme curse Iob 18.17 and in many other places Uses The use is first to comfort godly men and to make them thankful if God give them a good report here but especially it should comfort them to thinke of the praise they shall have at the last day For if it be a blessing to be praised of men what is it to
a note upon those persons that they are naught themselves For hee saith that they that breake the Law praise the wicked Prov. 28.4 and 24.25 Psal. 10.3 Fifthly they are yet worse that glory in their shame that seeke praise for the excesse of wickednesse committed by them either against God or men as they doe that would be commended for their cost bestowed on Idols or for their worshipping of Saints or Angels or for their revenges and wrongs done to men or for their mightinesse to hold out in drinking wine or for their filthy acts of any kinde or for their excesses in strange apparell or for the raising of themselves by unlawfull meanes or for their deliciousnesse in their fare or the like As those glory in their shame so their end is damnation Phil. 3.18 Lastly this doctrine should beget in men a great desire to live profitably and to doe good and in a speciall maner to apply themselves to such works as are most praise-worthy Quest. Here then ariseth a question What things in particular do most advantage a mans just praises Answ. The answer is that there are divers things will make a man to bee much praised as First to honour God he hath promised to honour those that honour him Prov. 8.17 Now to honour God is to seeke his Kingdome first and to confesse his name before men though it be in evill times Secondly humility and a lowly carriage with meeknesse For the humble shall be exalted and the proud brought low Luk. 1.14 20. Thirdly mercie to the poore This made the Macedonians famous in the Churches especially to shew it liberally and readily 2 Cor. 8. Fourthly diligence and exact carefulnesse to discharge the labours of our particular calling with all faithfulnesse this made the good woman famous mentioned Prov. 31.27 28 29 30 31. especially if wisdome and providence be joyned with diligence Fifthly to live in peace and study to be quiet and meddle with our owne businesse and to be a peace-maker wins a great deale of praise 1 Thess. 4.11 Matth. 5.9 Sixthly to be exactly just in mens dealings and true in his words and contracts this will make men abound with blessings The word is praises as it is in other places translated Prov. 28.20 Seventhly to bee courtous is to bee amiable so as it bee done without affectation and not directed for thy owne ends and not done with dissimulation Eighthly to doe good to our enemies to bee not onely ready to forgive but to pray for them and forbeare to wrong when it might be executed and to shew all willingnesse to overcome their evill with goodnesse Rom. 12. 20 21. Ninthly a care in all things strictly to submit our selves to the just Lawes of men avoiding transgression for conscience sake as the coherence in this place shewes And thus of the sixth Doctrine Doct. 7. It may yet further bee observed from hence that God doth require Magistrates in a speciall manner to looke unto it that they doe all they can to praise and incourage godly men and such as doe good in the countries where they live Rom. 13.5 This is the end of their calling Iob 29.25 This will prove heavie one day for those profane Magistrates that in the places of their abode disgrace none more than such as are godly and countenance none more than such as are most dissolute and lewd of life The judgements of the Lord will be terrible against these unrighteous men Lastly the Antithesis is here to be noted For when hee saith that such as doe well should bee praised hee doth not say that such as doe evill should be dispraised and this may be considered of either in the case of private persons or in the case of Magistrates For private persons they are bound to the good behaviour in respect of the evill of others many wayes First till their evils are knowne not to mistrust or condemne others Secondly when their evils are knowne if they be secret they must not bee revealed if they be open and the persons be good men they must doe what they can to cover them and if they bee evill men they must not speake of their dispraises without a great respect of glorifying God by it and besides they must not venture so far to judge of the finall estate of any man for any evils till the end come In the case of superiours it is true they may use dispraise but it must be as a medicine which must bee applied with many cautions and the ingredients must be Gods word and not their owne Verse 15. For so is the will of God that with well-doing you may put to silence the ignorance of foolish men IN these words is contained the second argument taken from the will of God God is specially desirous that Christians should doe all the good they can and in particular should be carefull to obey the Magistrates because by that meanes they may confute such ill-minded men as are apt to speake evill of religion so that the words containe a choyce rule prescribed unto Christians to be carefully observed In which rule consider First the authority of it So is the will of God! Secondly the matter of it well-doing Thirdly the end which is the silencing of wicked men For. This word For seemes to give a reason not of what went next before in the former verse but of the exhortation to Christians as they are subjects shewing the happy effect of well-doing in generall and in particular of their submission to Magistrates and how orderly and profitably their life should be as they are good subjects and serviceable to the Common-wealth For so is the will of God The will of God is diversly accepted in Scriptures for though God's will indeed bee but one yet for our infirmities sake it is considered of with distinction and so it is either personall or essentiall There is a will of God that is personall restrained to some of the persons so the Father wils the obedience and death of the Sonne and Christ obeyes that will of his Father Ioh. 6.38 39 40. Mat. 26.39 42. But it is the essentiall will of God here meant the former is the will of God ad intra and this the will of God ad extra as they say in schooles The essentiall will of God is taken sometimes for the facultie of willing sometimes for the act of willing sometimes for the thing willed and sometimes for the signe by which that will is declared as his Word is his will So here by his essentiall will God wils both good and evill Good is the object of God's will properly and of it selfe Evill is the object of the will of God but onely under some respect of good Evill is either of punishment or of sinne Evill of punishment God wils and is the Author of Psal. 115.3 as the just Judge of the world and punishment of it selfe is a good thing as it is a worke of justice Evill of sinne God onely wils to permit Acts 14.16 but it is not God's willing of evill is here meant As the will of God concernes us in matter of good it
this formality and outward shew and serving God for fashion how deeply is it seated in mens manners It is likely the most of you that heare this doctrine will say it is good and perhaps some one or two of you will be a little toucht with a kinde of consultation in your selves which way you might doe well but alas alas out and alas Oh that I could get words to gore your very Soules with smarting paine that this Doctrine might bee written in your very flesh for a thousand to one you will goe the most of you away and not redresse your wayes Religion shall not bee honoured by you more than before cursed be that worldly drosse or spirituall security that will thus rob and spoyle your soules and keepe Religion without her true glosse and beaâ—ty and shining glory I might here also note that submission to the ordinances of men is one part of a Christian mans well doing and a speciall ornament of the sincere profession of religion because it is the discharge of the duty enjoyned us by God and so is a part of the obedience due to God himselfe to keep their ordinances is to obey Gods commandement Secondly because such a conscionable submission to mans Lawes makes the religious works of Christians to be the more unrebukable in the eyes of wicked men and therefore they are to be warned of their rashnesse that say that conformity to mens lawes is evill doing when God sayes it is well doing they say it is a sinne God sayes it is a good worke It is neerer to the truth and safer to say that not conforming is a sin because it is a breach of Gods expresse commandement in the former verse and therefore also godly Christians whether Ministers or private persons that obey the lawes of men simply out of conscience of Gods Commandements and not for corrupt ends may comfort themselves that the good God doth like of what they doe because it is his will that so they should doe and he sayes they doe well though some good men are contrary-minded out of weaknesse censure them as evill doers Then it is implyed here that the conscionable conformity of godly Christians shall be rewarded in Heaven for all well-doing shall be rewarded in Heaven but submission to humane Ordinances is well-doing and therefore shall be rewarded in Heaven Paul is crowned in Heaven for his holding to the Jewish ceremonies to win the Jewes and further the liberty of his Ministery Thus of the matter required The end followes That you may put to silence the ignorance of foolish men The word here rendred To put to silence is diversly accepted or the force of it is shewed by diverse tearmes in severall Scriptures Sometimes it is translated to still a thing that is tumultuous and raging and so the sea was silenced or made still Mark 4.39 Sometimes it is translated To make speechlesse or dumb so Mat. 22.12 Sometimes To confute so as they have not a word to answer so Mat. 22.34 Sometimes To muzzle or tye up the mouth so 1 Cor. 9.9 1 Tim. 5.18 and so it signifies properly and so well-doing is intended here as a meanes to muzzle the mouths of wicked men The word here rendred Foolish men signifies properly men without a minde or men that have not use of their understanding and so are either naturall fooles or mad men The Doctrines that may be gathered from hence are many For it may be evidently collected from hence Doct. 1. That wicked men doe usually in all places speake evill of godly men they are prone to it they doe it usually The holy Ghost here supposeth it to be done as the usuall course in all ages and conditions of the Christian Church and no marvell For it hath been in all ages past the condition of godly men to be evill spoken of and slandered God children were as signes and wonders Esay 8. And whosoever refraineth himselfe from evill maketh himselfe a prey Esay 59.15 The throats of wicked men are the ordinary burying places for the names of the Righteous Rom. 3. And this is the more to be heeded if we mark in Scriptures either persons reproaching or the persons reproached or the matter of the reproach or the manner For the persons reproaching we shall read sometimes that men are reproached by such as are of the same Religion with them Psal. 50.16 Esay 8.18 Cant. 1.6 Yea sometimes that godly men are reproached by such as are of their owne house and kindred as Isaak was by Ismael and Ioseph by his brethren the parents are against the children and the children are against the parents and a mans enemies are those of his owne house And for the persons reproached we shall finde them to be the most eminent and godly persons as Iob cap. 30.1 Moses Heb. 11.26 David Psal. 35.15 Ieremiah c. 18.18 the Apostles 1 Cor. 4.9 10 13. yea the Lord Jesus Christ himselfe Heb. 12.3 And for the matter objected wee shall finde the godly men have beene reproached with the most vile slanders that almost might be I may spare other testimonies now seeing Christ himselfe was charged with gluttony blasphemie sedition deceit diabolicall working and to have a divell in him and he supposeth it to be the case of Christians to be spoken against with all manner of evill-saying Mat. 5.12 And for the manner two things may be noted First that many times wicked men set themselves to study and invent without all colour of occasion mischievous things to reproach godly men withall thus they devised devices against Ieremiah Secondly that when they have evill reports afoot they pursue them and divulge them with all possible forwardnesse and malice thus the abjects tare Davids name and ceased not Psal. 35.15 and ill-minded men cease not till that good men may be every where evill spoken of Acts 28. The reason of this strange kinde of ill humour in wicked men is twofold First there is their naturall hatred of goodnesse it is not because of the sin of godly men but simply because they follow goodnesse There is a naturall antipathy betweene a good life and a bad man 1 Iob. 3.13.14.1 Pet. 4.5 Psal. 38.20 Secondly the other is because it is one of the rules of the divell To be an accuser of the brethren and good livers and the works of their father the divell they will doe Iob. 8.44 The use is diverse for Uses First it should informe men not to thinke it strange when they see such things come to passe for no other triall in this point of reproach befals godly men but what hath accompanied the condition of all godly men almost in all ages Secondly godly men should be the more stirred up to prepare apologies and in all places where they come to contend for the truth and strive together to preserve the reputation of one another Prov. 12.18 Thirdly godly men should arme themselves and prepare for reproaches and accordingly stirre up their
or contempt of others or hath the appearance of such evill in the judgement of others Esay 3. 1 Thes. 5. 8. When it becommeth not good workes or hindereth them 1 Tim. 2.9 as when men restraine mercie to the poore or oppresse their Tenants or defraud other men onely to mainetaine themselves or theirs in outward pompe and gallantnesse of apparell This is the horrible sin of the Gentry in many places of this kingdome 9. When it is condemned and reproved by godly Ministers that are both wise and learned for their testimony ought to be received 2 Thess. 1.10 and it is a vile sinne to vexe them and grieve them by our obstinacie yea though they were not able to make so full demonstration yet when they reprove such things out of a spirituall jealousie and feare they corrupt their hearers they ought to be heard Heb. 13.18 1 Cor. 11.2.3 10. When the time that might be profitably spent is consumed by the tedious curiositie of dressing Ephes. 5.16 as it is with those that have not time for Godâ— worship in private or cannot come time enough to the Church or neglect their calling by being so long in dressing 11. When it dishonours the body of a man Col. 2. ult as when it is slovenly or sluttish or is taken up of meere singularitie and affectation of the praise of mortification and tends to restraine Christian libertie in others For no pretence may uncomely apparell be used for 1 Tim. 2.9 it is required that the apparell of women be comely for so the originall word signifies But especially uncomely apparell is then most vile when it is worne with a purpose to deceive as the Prophet complained of such as weare a roâ—gh garment to deceive 12. The puritie of a Christian life should avoide all dressings or fashions which had their originall from infamous persons such as are the fashions of Whores or debauched creatures and such a beginning it is said commonly Yellow starch had What fellowship betweene light and darknesse righteousnesse and unrighteousnesse Christ and Belial If we would have God to love us we must separate and come out from amongst them and touch no uncleane thing 13. When such apparell is worne as is contrary to the wholesome lawes of men for we are bound to submit our selves to every ordinance of man for Gods sake 1 Pet. 2.13 14. Lastly when the partie that useth such apparell or dressing is condemned in himselfe and hath his owne conscience accusing or disliking it or is noâ— fully assured that he doth not sin Whatsoever is not of Faith in those things is sin Rom. 14. Verse 4. But let it be the hidden man of the heart c. HItherto of that adorning they should not be curious or costly in Now in this verse he shewes in the affirmative what apparell or dressing they sâ—ould be carefull of and that is the adorning of their soules and the apparelling of the inward man In the words three things may be noted 1. What must be apparelled viz. the hidden man of the heart 2. With what it must be adorned which he shewes both in generall and in particular in generall it must be with incorruptible things in particular it must be with a meeke and quiet spirit 3. The reason viz. because such apparell is very rich in Gods account The firâ—â— thing then is what must be apparelled viz. the man of the heart The man of the heart This is a kind of speaking not used in any place of Scriptuâ—e but this onely this Apostle onely useth this kinde of expressing himselfe Now concerning the man of the heart I would consider of sixe things 1. What he is 2. Whence he is or his originall 3. In what he excels the outward man 4. What condition he is in by nature 5. Hâ—w he may be mended or made better 6. How we may know when the man of the heart is right â—or the first by the man of the heart hee meanes the same the Apostle Paulâ—oth â—oth by the inward man 2 Cor. 4.16 and the inward man is the soule or heâ—rt of man Thus â—e speakes of a Jew that is outward and a Jew that is inâ—arâ— Rom. 2.28 29. Now the heart is and may well be called the man for divers reasons 1. In respect of definition For the definition of a man agrees to the heart of man though there were no body for God was the God of Abraham and Abraham was and was a living man many hundred yeeres after his body was in the grave Mat. 22. And hence it is that unto the soule or heart of man in Scriptures is attributed all things that the outward man can doe as life Psal. 22.27 language Eccles. 9.1 Psal. 14.1 36.1 praying to God Psal. 37.4 receiving messages from God as when the Prophet is bidden to speake to the heart of Jerusalem Esay 40. serving of God c. 2. In respect of dominion The heart is the man because it disposeth the way of man Pro. 16.9 and ruleth the outward man for out of the aboundance of the heart the mouth speaketh And therefore Solomon saith that from the heart comes life Pro. 4.23 3. In respect of acceptation The heart is that which God especially respects in man it is the heart he lookes upon 1 Sam. 17.7 He tries the heart and as Solomon saith He weighes the hearts of the children of men Pro. 21.2 and he will be served with our hearts Iosh. 24.14 and in all holy duties it is with us in Gods account according as he seeth the heart 1 Kings 8.39 so he requires the heart in repenting 1 Sam. 7.3 in praying 2 Tim. 2.22 Hos. 7.14 in hearing the Word Luke 8. and so in every good duty Thus of the first point For the second The man of the heart hath his originall from God himselfe He is the Father of Spirits Heb. 12.8 and it was his especiall glory to forme and fashion the heart in man as divers Scriptures shew Zech. 12.1 Psal. 33.15 and is therefore called the God of the heart Psal. 37. For the third The man of the heart excells the outward man exceedingly and that both in substance and in priviledges As for substance in the outward man we agree with beasts but in the inward man we agree with Angels in as much as the man of the heart consists of a spirituall and immateriall essence as well as the Angels And as in substance so in properties there is great difference for first the man of the heart is hidden it can be and doe all his worke and yet be invisible God himselfe hath variety of conversation with the man of the heart that no creature else knowes Secondly he is free and subject only to the God of his heart properly No man can come at or governe or command the heart of man Thirdly he is properly the seat of Gods image Wee are not properly like God in our bodies because God hath no body but in
their trust in God Fiftly for the effect of it it adorned them Sixtly for the matter of it viz. they were obedient to their owne husbands Thus of the order of the words Before I enter upon the particulars divers things may be noted in generall about examples of goodnesse in others First we may hence evidently gather That it is not enough for us to doe good but we should strive so to doe it that we might be examples to others 1 Tim. 4.12 Mat. 5.16 Phil. 2.15 and that for divers reasons For first God is interessed in us and our workes and there is a glory due to God which must be collected from our workes doâ—â— before men Mat. 5.16 Secondly we must so act our parts in godlinesse upon the Stage of this world that we may thereby silence and convince wicked men that out of their hatred to the truth and frowardnesse of hearts would else take all occasions to speake evill of us and the good way of God Phil. 2.15 Thirdly our Teachers have a part in our workes and we should hold forth the patternes of sound practice that they might be comforted in our learning from them and graced in their Ministerie Phil. 2.16 Fourthly by this meanes we may doe much good in helping forwards weake Christians For as the wicked take fire from evill examples so doe the godly from good examples both in piety 1 Thes. 4.7 and mercie 2 Cor. 8.16 c. Which should worke aâ— effectuall care in all godly Christians to strive to expresse such conscience and power of godlinesse as may be profitable to others and so chiefly in such things as may most grace thâ— profession of religion or profit others as wisedome mercie meeknesse just dealing contempt of the world affectionatenesse in Gods service patience undauntednesse or the like especially those that be Parents Masters Magistrates Ministers that have charge of others And this greatly reproves such Christians as undoe the soules of those that belong to them as much as lies in them by their wicked examples as Ministers that are examples to their people of drunkennesse usury covetousnesse pride or the like and Masters of families or Parents that give such wretched examples to their children and servants in swearing vanitie of apparell filthinesse of life passion or the like Secondly we may hence note two singular vertues in a good example the first is That it may profit a world of people 1 Thes. 1.7 Rom. 16. It is like the fire you may light many candles at it and yet it is neither the worse nor the lesse Many that we know noâ— of may receive good from our good conversation and example in well-doing as was true in the case of those holy women And the reason is because men are more apt to understand things when they are practised than when they are taught And besides good examples are so rare that they shine as a Beacon on fire in a darke night Phil. 2.15 And therefore one Use should be to teach Christians by an humble acknowledgement of the praises of others to spread abroad the light of good examples â—s far as they can 1 Thes. 1.7 8. And withall he shewes the horrible sin of those wretches that strive to blemish the good conversation of the godly and so rob the world of the profit of their examples The second vertue in a good example is the lasting of it It may doe good for a long time after yea in some cases to the worlds end The sweet savour of it may be freshly sented many yeeres after which was never true of any perfume in the world It is a light that will not out of a long time as here the example of these holy women and Sarah in particular have a fresh power to doe good many hundred yeares after it was given and will still have to the worlds end The memoriall of the Just is blessed They that are to live hereafter may praise God for the good they receive from the examples of those that are long since dead in their graves Their workes live long after they are dead Which should be a wonderfull consolation to eminent Christians that excell in gifts and good workes and have held forth a good profession before many witnesses And in as much as God by his providence keeps burning so long the light of the good examples of his children it will make the more to encrease the condemnation of such persons as will not learne goodnesse from such examples Especially their case is fearefull that have had this light in such as have beene neere to them as in Parents Masters Ministers â—pâ—ciall acquaintance kindred or the like and yet make no good use of it Thirdly we may hence gather That a good example ought to be given and may be taken from women as well as men Pro. 31.28 29. Mat. 26.13 Tit. 2. 3 4. And the reason is because God is no respecter of persons but gives his gifts and graces to women as well as men as Scripture experience shews And besides as their ill example may make the word of God to be blasphemed Tit. 2.5 so why should not their good example become godlines profit others And this point should teach women if they will professe Religion to looke to their waies and strive to give good example especially aged women Tit. 2.3 And withall it may be a comfort to that Sexe that God should use their service to doe his worke and many times to teach men by their waies and works God hath raised up the glory and light of many worthy women and they have bin as eminent for holines good workes as men have bin Thus in generall In this manner The first thing in the description is the manner of the pattern about which we may note three things 1. That the patterns of well-doing or the rules of life have beene the same in all ages There is no more required of Christians now than was required of Gods servants in former time which should make us the more willing to beare Gods yoake and to doe the taske that God sets us 2. That an example is then of power to bind when it agrees to some precept as here the example of holy women is urged because it did agree to the doctrine of the exhortation before named This rule is of great use in ordering of conclusions taken from examples in Scripture examples have but the power of illustration of what was before in the precept And againe it should teach us not to esteeme of any men above what is written but to follow them as they follow Christ or as their actions are warranted by the Word of God 3. God did ever stand upon subjection and an amiable and meeke behaviour in women in all ages Which should much prevaile with Christian women to teach them to make more conscience of their carriage towards their husbands seeing God had ever required such a behaviour in all holy women of
not in judgement only acknowledge it as due but with wonderfull affection doth easily and with great love give that title to Abraham 2. That it is one part of the subjection of wives to carry themselves reverently towards their husbands and to give them such titles as may shew that they doe heartily honour them 3. Wee may here observe the wonderfull goodnesse of God towards his servants that in a great heape of sinne can see and accept of a little sparke of true grace The whole sentence of Sarah was vile and profane only that word was good God praiseth her for that was good and passeth by the great fault she committed Yea we may note that God is so well pleased with her loving subjection to her husband that he is content to forgive her great sinne of unbeliefe against him Yea it is probable that her great respect of her husband made her the more willingly to beleeve Gods promise afterwards for Heb. 11.11 she is commended judging God to be faithfull who had promised her a child though at first she laughed at it Whose daughters yee are Godly women may be said to be the daughters of Sarah three waies 1. If Sarah be taken mystically for the new Jerusalem as Gal. 4. 2. In respect of inheâ—iting the love and blessing of God which Sarah had they shall be her daughters that is they shall have the same portion from God as if they had come in Sarahs roome as in the case of Abraham is said Rom. 4.11 16. 3. In respect of spirituall kindred and alliance Christian women are as neere a kin to Sarah as if they were her owne daughters So that the maine doctrine from hence is That there is a spirituall kindred and consanguinitie betweene the godly about which from this place we may observe divers positions 1. That all the godly are a kinne and the reason is because they are all the children of one father that is God and all borne of the immortall seed of the Word 2. That they are neere a kin as neere as mothers and daughters or as brothers and sisters as Christ said of his kindred Mat. 12.49 50. Here are no cousins removed 3. That this kindred doth conferre a reall honour upon every Christian so as the Christian wives are as truely great as if they were immediately descended out of Sarahs womb 4. That God himselfe doth seriously acknowledge this kindred and looks upon the meanest Christian as truely allied to the greatest Worthies have ever beene in the world 5. That this neerenesse of consanguinitie is not a jot altered by the distance of hundred of yeeres as in the Apostles time the glory of alliance with Sarah did shine in Christian women the reason is because the root of this consanguinitie is ever alive which is Christ. 6. That Christians are not borne to this kindred but made so Godly women were not borne daughters of Sarah but became so after their new birth 7. That that which breeds this spirituall kindred is not being Gossips at the Fonâ— nor no carnall propagation Rom. 9.8 but faith Rom. 4.16 and well-doing as this Apostle saith in this Text. The Use may be first to comfort godly Christians against the want and losse of carnall kindred and to teach us all to honour suâ—h as are truely godly for they are the onely excellent ones and have the greatest and best kindred in the world Yea we should preferre our godly kindred before our carnall in the dearenesse of our love and the godly should shew all dueties of love one to another as they that are mothers and daughters brothers and sisters in the Lord and so should stand one for another as men would doe for their carnall kindred A second doctrine may be noted from hence That all Christians are not alike in gifts some are mothers â—ome are daughters as it is in the body of a man all the members are not of like honour or use though all serve for the good of the bodie 1 Cor. 12. Which should teach those of greater gifts not to despise those of lesser gifts and those of lesser gifts to honour those of greater gifts and both sorts to praise God for the gifts they have having nothing but what they have received and to be a daughter of Sarah being sufficient to get the blessing that Sarah had her selfe So long as you doe well Observe hence 1. That Christians obtaine not the proper priviledges of communion of Saints unlesse they doe well None but Christians that leade a holy life have the honour of true spirituall kindred with Christ and the Saints Mat. 12.49 50. Wicked Christians are a kin to the Divell 2. That we are bound only to imitate that which is good in the Saints not their sins They must follow Sarah in her well-doing they must not imitate her in her frowardnesse Gen. 16.5 nor in her bold adventuring of her chastitie though it were upon pretence of saving her husbands life Gen. 12.11 12. And this condemnes those women that so wilfully alledge the example of others to uphold them in such behaviour as their owne consciences tell is naught 3. It is imported here that some women may doe well for a time and yet prove very naught afterwards Some begin in the spirit and end in the flesh Some women are at first quiet sober loving to their husbands good housewives c. and yet after a time they grow froward excessive in apparell dyet and the like imperious such as sleight their husbands idle and wastfull and carelesse of the duties they should doe in the family They are condemned of themselves and shall rise in judgement against themselves their first works condemne their last 4. In generall we may here note That it is not enough to doe good but we must see to it that what we doe be well done Quest. What can come to a good action to make it ill Answ. Impenitencie in any sin will staine any action though it be in it selfe never so good Esay 1.13 16. 2. An ill end will defile a good action to doe it of purpose to be seene of men Mat. 6. or as men pleasers in the case of wives or servants or subjects c. 3. Unbeliefe makes all actions ill Whatsoever is not of faith is sin when we either know not the warrant of it or beleeve not Gods acceptation 4. Rashnesse and indiscretion mars good actions Pro. 19.2 when men have not respect to the circumstances of well-doing or the provision should goe to it when good duties are done rudely and without respect of due time and place c. We should be wise to doe good Rom. 16.19 5. Unwillingnesse defiles a good action when it seemes evill to us to serve God Iosh. 24.14 when our workes are dead workes Hebr. 9.14 Deut. 28.47 6. When the fruit men beare is not their owne fruit as if a King will offer sacrifice or women preach or the like And so when wives doe
not the duties of wives though they did never so much good other wayes yet they have not the praise of well-doing unlesse they doe their duties to their husbands the like may be said of Magistrates Ministers Husbands Parents Servants c. 7. Confidence in the flesh mars good duties when men trust to their own wits reason skill or any gifts and doe not all they doe in the name of Jesus Christ Col. 3.17 Phil. 3.3 and in particular conceitednesse and to be wise in themselves and proud will mar any action All should be done in meekenesse of wisedome 8. Inconstancie shames any action when we are wearie of well-doing or wavering or decline and goe backwards their righteousnesse being as the morning dew Quest. Can any thing we doe be well done seeing all our righteousnesse is as a menstruous cloth Esay 64.6 Answ. Our workes in themselves are none well done but by Gods indulgence assured unto us in the new Covenant where he 1. Accepts the will for the deed It is well done when our desire and endevour is to doe it as well as we can 2. He beholds the worke in Christ and for his intercession passeth by the evill that cleaves to our best workes 3. He regards it as proceeding from his owne Spirit in us who causeth us to doe good and worketh our workes for us as in the instance of prayer Rom. 8.26 Thus of the fourth observation Doct. 5. From the maner of the terme in the originall which hath a continuall respect to the present time and imports a continuall well-doing I note That a Christian should strive to be alwaies doing good he should let no time passe without well-doing 2 Tim. 2.21 2 Cor. 9.8 Psal. 106.2 Col. 3.10 1 Thes. 5.15 1 Tim. 5.10 And that for many reasons 1. Because he hath so little time left to worke in He should walke in the light while he hath the light the night will come when no man can worke and the rather since he hath lost so much time in doing workes of darknesse he should now redeeme the time Eph 5.15 1 Pet. 4.2 3. 2. Because he is Gods servant and therefore should be alwaies working Rom. 6. yea he is Gods Sacrifice therefore should he be wholly devoted to the doing of good Rom. 12.1 3. Because we have our taske set us and ever the more worke we doe the sooner we shall fulfill the measure prescribed us 4. Because hereby we shall much glorifie God Mat. 5.19 and silence wicked men 1 Pet. 2.12 15. 5. Because God is faithfull and will not forget our workes and labour we shall be rewarded accordingly If we sowe sparingly we â—hall reape sparingly 2 Cor. 9. Heb. 6.11 Gal. 6.9 God giveth us richly to enjoy all things in this world 1 Tim. 6.17 and our continuance in well-doing will be marvellously rewarded in heaven Rom. 2.7 Now that we may doe much good we must pâ—ay God to establish us in every good word and worke 2 Thes. 2.17 and withall we must furnish our selves with directions out of the Scriptures and studie the rules of life there prescribed 2 Tim. 3.10 17. Iames 3.17 and then we must be sure to make use of all the opportunities of well-doing And be not affraid with any amazement These words may be diversly referred and so diversly expounded If they be referred to the exhortation to subjection to their husbands in the maner before shewed then the sense may be that they should not feare that they should be misused if they were subject or else it limits the maner of subjection that they should not be subject only for feare or out of basenesse of mind feare should not be the ground of their obedience but conscience of Gods Commandements and love to their husbands If they be referred to the example of Sarah they may be taken either as a promise or as a condition as a promise thus If they imitate Sarah in well-doing they need not be affraid of the troubles of a married estate for by this course those troubles will be prevented or the tribulation they shall have in the flesh will not be great Or they may bethe second as a condition of their filiation if they will be Sarahs daughters then they must learne of Sarah to beare the troubles and afflictions may befall them and their husbands without disquietnesse and amazement Sarah could leave her owne countrey and was a comfort to her husband and we never reade that shee any way discouraged her husband or complained of miserie though she was faine to live in many strange places and had not at any time any certain abode any where But I thinke the words may be interpreted in generall as containing a prohibition of excessive feares and consternation of mind which is often found in women to the great offence and disquieting of their husbands The word translated Amazâ—ment notes such a perplexitie of minde in which one is almost at his wits end and therefore the Verb of which this Noune is derived is used in the New Testament only in these cases as in the cases of rumours of wars or seditions readie to seize upon a people Luke 21.9 or in the case of a conceit that one sees a ghost or spirit Luke 24.37 And such as either of these doe women sometimes fall into and this the Apostle forbids He doth not forbid all feare for they must feare their husbands Ephes. 5. ult and they must feare God 2 Cor. 7.11 Nor doth he severely taxe that naturall fearefulnesse in women which followes their sexe but only such desperate vexations or passions as suffer them not to make use of their trust in God or love to their husbands Quest. What causes can there be imagined why these Christian wives should be in danger of any such consternation of minde Answ. The Apostle might well imagine divers causes of this frailtie 1. They had husbands that were Infidels which might be a great grievance to them and besides those husbands might perhaps absolutely forbid them or labour to restraine them from the exercises of Christian Religion which might put them into a great strait 2. Their profession of Christian Religion might bring upon them many tribulations and persecutions which women are not so able to beare 3. It may be the Apostle had observed that women were apt to fall into these desperate fits of passion and grieving when they were crossed by their husbands or servants or children Sure it is that many women now a daies if their husbands doe but crosse them in reasonable things they will cry and grieve as if they would die in the vexation of their hearts These strange humours and perplexities and desperate fits the Apostle absolutely forbids hee would not have any of them found in a Christian wife Ver. 7. Likewise ye husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessell as being heires together of the grace of life that your
they live Prov. 24.11 12. But judgement mercilesse shall be to them that shew no mercy Iam. 2.13 4. Divers of the better sort are to bee rebuked about this point many Christians spend a great deale of zâ—ale about lesser matters and in the meane time neglect the greater things of the Law such as are judgement and mercy for few Christians are sufficiently instructed or inflamed in the estimation of the worth of the workes of mercy or the necessitie of them to the glorifying of God and the profession of Religion Matth. 23.23 Secondly for instruction and so this doctrine should worke in us a great impression of desire to shew forth the fruits of mercie with all tendernesse and sinceritie and to this end we should shew that we desire in practise to obey this doctrine as neere as we can I say we should shew it by accepting the exhortations of others that move us for any workes of this kind 2 Cor. 8.17 especially we should strive to answer the expectation of our Teachers herein and willingly give our selves first to the Lord and then to them suffering them to direct our workes herein with all readinesse 2 Cor. 8.5 24. and to this end we should use all good meanes to stirre up our selves to good workes of this kinde all our dayes and therefore we should plow up the fallow ground of our hearts by prayer and confession of our naturall barrennesse herein and indisposition Hos. 10.12 and withall thinke much of all the motives might stirre us up hereunto And so we should thinke of the matchlesse patterne of Gods mercy and in particular of his mercy to us Mat. 5. Luke 6. as also of the worth of mercy it is better than sacrifice Mat. 9.13 and of the originall of it God is the father of mercies 2 Cor. 1.3 and of the use of it it proves us to be the true brethren and true neighbours Luke 10.37 and of the great profit of it for they that are mercifull shall obtaine mercy Mat. 5.7 and to give to the poore is but to lend to the Lord and so there is no usury can be so gainfull as this of laying out of our estates for the reliefe of the poore Thus of the right bowels of mercy Be courteous Courtesie is the fift thing required in our conversation one towards another This is exacted in other Scriptures as Eph. 4. ult Tit. 3.2 Col. 3.12 this is called by the title of comitie and kindnesse Now that we may know distinctly what is meant by courtesie I will shew both what it comprehends and what it hath not in it It comprehends divers things as 1. A willing saluting of those Christians we meet 2. A conversation void of harshnesse sullennesse intractablenesse scornfulnesse clownishnesse churlishnesse desperatenesse or hardnesse to please 3. In matters of offence it makes the fairest interpretations and forgives heartily and cheerefully Eph. 4.32 4. In entertainement it is free and hearty and loving Acts 28.7 5. In hearing others speake it is patient and willing Acts 24.4 6. In giving honour it preferreth others almost of all sorts 7. In moderating authoritie over inferiours so as to be better towards them than they can require Thus of the courtesie of the Master to his Servants 1 Pet. 2.18 But yet we must know that under pretence of courtesie we must not hold needlesse conversation with the wicked nor any way countenance or honour open and notorious offenders nor use a promiscuous respect of good and bad all alike nor unadvisedly contract any speciall familiaritie or friendship with persons unequall or unmeet nor rashly discover secret things to all we meet withall The use should be to teach all Christians to make conscience of this vertue seeing God requires courtesie as well as pietie and the contrary causeth the good way of God to be evill spoken of And besides the Apostle imports here that a courteous conversation may preserve us from many troubles But yet let men be againe warned not to rest in meere complements and outward formalities but practise such a courtesie as is joined with the right bowells of mercy and good workes which may be observed from the coherence Especially let all true Christians abhorre that dissimulation that men should salute willingly and speake faire and use men with great kindnesse and yet plot malice and mischiefe in their hearts and speake evill behind mens backs and secretly labour to subvert other men who are deceived by their complement and mistrust not their envie or malice and withall men should avoid complementing with others when it is for the compassing of their owne ends especially when they are sinfull as was the practise of Absolon when he aspired to the kingdome And thus of the directions the Apostle gives for the avoiding of trouble as they concerne our conversation towards the godly Vers. 9. Not rendring evill for evill or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing REnder not evill for evill Now followes the directions for our carriages to wicked or unreasonable and injurious men and so if we would live in peace and out of trouble we must take heed that wee be not provoked by them to revenge or reviling Where observe 1. That wicked men are naturally bent to doe evill and to be injurious and to revile others especially the godly Psalm 36.3 4. Destruction and misery are in their waies and the way of peace they have not knowne and their throat is an open sepulchre their mouthes are full of cursing and bitternesse the poyson of Aspes is under their lippes Rom. 3.13 14 16 17. The use should be therefore to teach godly men to provide for it wheresoever they live in this world they must looke for it to be abused and reproached they may thinke to live safely in a wildernesse as well as to live without receiving injury from carnall and profane men God can restraine the very Lyons that they should not fall upon Daniel and hee can cast a feare upon the wicked that they shall not attempt injury against the godly but though God doe thus at sometimes yet he will not be bound alwaies to doe it Secondly this should teach such as desire to live in safety to avoid all needlesse conversation with the wicked for though at the first thou mightest thinke they were of faire carriage and would doe no wrong yet after a time they will shew their nature especially if they see they cannot draw thee to run with them into the same excesse of sinning And thirdly as any desire to have evidence to their owne soules that they are become new creatures and have new natures so they should shew the proofe of it hereby viz. by avoiding all injurious courses and reproachfull and bitter words 2 All private revenge is forbidden for it is unlawfull to render evill for evill 2 Thes. 5.15 the Apostle saith See that no man recompence unto any man evill
divers respects Marks of such as are true members of Sion 1 King 19.1 21 Revel 14.5 Psal. 65.1 Speciall prerogatives of Siâ—n and the true members of it Esay 4.5 Esay 33.20 Vse 8. Esay 49 1â— Note How we may get an esteeme of Christ above all things How we manifest our account of Christ as precious Note Note Psal. â—27 5 Meanes by which God keeps the beleever from being confounded In what things the beleever shall not be confounded Rom 3.25 How far the godly may be confounded Conditions of such as wil not be confounded What sorts of men shall suffer shame and confusion Rules for the applying of the Word 〈◊〉 Rules for meditation What it is to beleeve and in how many things it is seen Marks of a true saving faith Signs of a weak but yet a true faith in weak Christians Vse Vnbeleeveâ—s are guilty of disobedience in divers respects Disobediencâ— aggravated How far wicked men may be called Builders How it comes to passe that many great and learned men oppose the truth of the Gospell By what means an ignorant simple man may stay his heart notwithstanding the oppositions of learned and wise men Mat. 11.15 1 Cor. 1.18 Châ—ist is many waies refused How Church-men viz. builders mâ—y refuse Christ. Note Vses Iudgements inflicted on some particular offenders belong to all for divers reasons Spirituall plagues are worse than temporall crosses for divers reasons Note Scandall defined and distinguished Quest. Answ. Wicked men wâ—re offended as Christ in many things Eâ—a 53.2 Ioh. 18.36 Mat. 9.10 Object Sol. Note Wherein wee are not to regard the offence of wicked men In what things we may be guilty of giving offence to wicked men Rules for the preventing of scandall How many waies wicked men may despaire Rev. 1.7 6 16. Preservatives against despair Speciall differences between the despaire of the godly and the wicked How wherein men take offence at the Word Proofes of reprobation Certaine observations for the quieting of our mindes in the doctrine of reprobation The specialties of Election Signes of Election Mâ—rks of such as truly suffer with Christ. Rules to live so as becomes thâ— assurance of Election Godly Christians come of the bâ—st kinred which â—pâ—eares by many reasons Godly men are Royall many wayes Differences between spirituall and earthly Kings Christians are holy many wayes Speciall rules for the right ordering of us in an holy conversation Meanes for obtaining an holy conversation Differences between the holinesse of conversation in civiâ—l honest men and Gods elect Differences beâ—weene the hypocrite and Gods elect in the holinesse of conversation The sixth prerogative is their number The acceptation of the words Doct. The sense as the word is taken for praises The division The first 〈◊〉 Five things we are not to 〈…〉 Nine vertues in Christ which we must shew forth in our lives 1 Wisedome How we should shew it viz. five wayes What it must not have in it 2 Mâ—eknesse shewed in 〈◊〉 things 3 Humility which is shewed three wâ—ies 4 Contempt of 〈◊〉 world sâ—â—wed in foure things 5 Mâ—rcy shewed 〈◊〉 wayes 6 Patience to be shewed foure wayes Three motives 7 Compassion to enemies 8 Inoffensivenes 9 Love to the godly How many wayes we shew forth the vertues of Christ. Seven wayes wherein wee may offend by outward shews Use. Motives to the shew of vertue Why the vertues in us are called the vertues of Christ. Sorts of callings Seven gifts of God Distinction of calling Foure things in the order of working our calling Eight signes of an effectuall calling Five rules that shew us how to walke worthy of our calling The misery of such as refuse their calling shewed in eight things Of the estate of such as have temporary grace The remembrance of our misery past is profitable in six respects The â—â—ceptations of the word Darknesse Degrees of darknesse Nine aggravations of the darknesse is in wicked men Foure signes of spirituall darknesse Sixe Differences betweene the darknesse iâ— in godly men and that which is in wicked men Acceptations of the word Light In how many respects the light of the godly is marvellous Of the calling of the Gentiles in generall Use. Many sorts of people in Scripture Why wicked men are said not to bee a people Who are not Gods people Men are Gods people three wayes Ier. 31.3 How Gods people excell all other people Rules for Gods people how to carry themselves to God Excuses of wicked men refuted What wicked men in particular are not under mercy Why many obtain not mercy Foure properties of Gods mercy 1 It is tender many wayes 2 It is immense 3 It is free mercy and that divers wâ—ies Gods mercy is eternall Nine effects of Gods mercy Use 1. Use 2. Helpes to obtaine merâ—y How many waies Gods people are the onely beloved ones Use. How Christians may preseâ—ve this love Lusts to beâ— especialy avoided Three differences of lusts in godly men and wicked men Helpes to avoid lusts Use. Lusts are fleshly in divers respect Eight evill properties and effects of the flesh How these lusts hurt the soules of wicked men as also the souls of godly men Soule taken in divers senses A discription of the Soule Seaven things very considerable in mans Soule Psal. 49.18 The Soule is a substance The soule is not a bodily substance The soule is immortal Eus. Eccl. Hist. l. 2. c 26. Aug. tom 6. de haeres c. 8.3 The originall of the soule Anima non est ex traduce God creates the Soule Union of the soule with the body how The faculties of the soule 1 Vegetation 2 Sense 1 Outward 2 Inward senses Of the facultie of reason in the soule wherein it excels The end why the soule was made Foure kinds of warre against the Soule The flesh wars against the soule five waies Why God doth suffer this war How many waies wee get victory over our lusts Signes to know whether we be overcomne of our lusts Six things to be looked to to expresse a faire conversation Use. In what cases it is lawfull to converse with wicked men Causes why godly meâ— are evill spoken of In what cases it is hurtfull to speake evill of godly men Reasons against evill speaking In what cases in particular it is odious to speake evill Helpes against reproaches to â—eare them Wherein workes are good Rules to be observed in doing good workes Kindes of good workes Esa. 16.8 How a godly man may comfort 〈◊〉 in his workes What workes are good for How a man may lose his workes What workes may be shewed What workes ought not to be shewed How God is glorified by himselfe How God is glorified of us in generall How God is glorified of us in particular Motives to the care of glorifying God Helps to glorifie God By what means God may bee brought into our mindes Helps to conceive aright of God How God is to be magnifâ—ed in our hearts and by what means The
after an estimation of this salvation for certainly it must needs be excellent that is so long in preparing But thirdly and principally we should learne to prepare for it For if God prepare it for us wee should much more prepare our selves for it yea it may be that God writes this for our instruction we heare what God doth that we might learn what to doe our selves Now if any should aske what we must doe in preparing for salvation I answer we must prepare five waies 1. By repentance for our sinnes 2. By procuring the assurance of it in the signes seales and pledges of it 3. By the labour of love endevouring with speed to dispatch Gods work even the taske that God hath set us to 4. By laying up treasures in heaven both by sending our prayers thither before and by conversing in heaven by meditation and desires 5. Lastly by speciall preparation for death waiting till the time of our changing doâ— come Thus of preparation The revelation followes To be revealed Two thingâ— are here implied and one expressed The things implyed are first that the salvation of the soule is a hid mysterie It is not yet revealed and so it is first in the doctrine of it to Pagans secondly in the assurance of it to wicked men in the Church they sit in darknesse and in the shadow of death sometimes for want of meanes but alwaies for want of faith to beleeve it in their owne case nay they see not clearly the happinesse of the elect in general for the glory of their salvation is darkned by their afflictions and disgraces in the world thirdly it is in some respects hid and not yet revealed to the faithfull For first many of the children of God want the knowledge of it which they might have through neglect either of the means of assurance or the order of life For God doth in the brightnesse of it shew his salvation to them that dispose their waies aright Secondly none of the children of God know it as it shall be and that if we respect either the instant of time when God will accomplish it or the full perfection of the glory of it 2. That it shall never be fully revealed till the last time But is it not at all revealed in this life I answer it is But then consider to whom and how and in what things It is revealed to the godly in a more particular manner for the wicked have but a generall glimpse of it It is revealed by the word which teacheth it by the spirit which sealeth it and causeth us by the word to understand our right in it and by the graces of Christ which as signs prove iâ— And for the last it is revealed three waies 1. by way of negation for in this life wee see by the word what shall not be in heaven as not sinne sorrow sicknesse death c. 2. In respect of the assurance of faith and hâ—pâ— 3. In â—â—spâ—â—t of the fâ—â—st fruits and pledges and beginnings of salvation in saving graces The doctrine expressed is that salvation shall be revealed at the last day and that three waies fiâ—st by the voice of Christ who in the last sentence shall set out the glory of Gods mercy before men and Angels describing the worth of the Kingdome of God which he hath prepared for the elect 2. God will then inlarge and perfect the understandings of the faithfull in full conceiving of the worth of eternall things 3. It shall be revealed in that it shall be enjoyed The revelation of it shall be the possession of it and this is principally meant here The Uses of this doctrine concerning the revelation of salvation are divers First it is exceeding comfortable unto Gods children and thiâ— comfort may be concluded out of this doctrine three waies First from the generall they may hence be greatly heartned that those great things which are promised shall one day be revealed They are now the sonnes of God but it doth not appeare what they shall be their miseries are revealed now but their salvation is but prepared to be revealed Secondly here is comfort in particular against slanders and reproaches and the evill censures and surmises of men and wretched imputations Their innocencie shall one day be revealed and the sinnes and secret plots of adversaries shall one day be discovered There is nothing covered that shall not then be revealed that day shall try mens works And also against all sorts of erosses might this doctrine comfort us For if we did thinke of the things that are not seene as yet they would make us hold all our afflictions light and momentary in comparison of what we expect And thirdly from the lesse to the greater they may hence deduce singular comfort For if now at some times when it is but in preparation to be revealed Gods people doe find so much comfort what shall that superabundant happinesse be when that Abyssus shall be broken up and the mines of treasure shall be discovered and possessed Here is also implyed by the contrary wonderfull terror to the wicked men they little know what shall befall them the Lord now treasures up much for them and a day will come when it shall be revealed If that anger that God in this world doth reveale from heaven by his threatnings or by his judgements be so terrible oh what shall it be in the last day they shall call for the mountains to cover them when the Lambe shall sit upon his throne to open the mysterie of their iniquity and Gods anger and it is a misery added to their misery that they cannot discerne it but for the most part die without knowledge and sinke into perdition before they be aware But especially woe shall then be to the hypocrite for his maske shall then be pulled off Thirdly this doctrine may serve for instruction and that two waies First we should be thankfull if God have in any measure revealed unto us his love and this mysterie of our salvation For there are many wise men and great men to whom in the secrets of his judgement that knowledge is denied Secondly we should with earnest expectation waiâ— for the revelation of the sons of God seeing that that is the time of glorious and unexpressible liberty And thus of the revelation of salvation In the last time These words are diversly accepted in Scripture Sometimes they note in definitely any time that is far off sometimes they note the whole space of time from Christs first comming to the second sometimes they note the later age of the world neerer the second comming of Christ sometimes it notes the time after the resurrection till the end of the judgement and so it is here Before I come to the particular consideration of these words there are divers things may be noted in
past or to make tryall of some grace of God in us It is a comfort that God will not afflict us till there be need Thirdly In some crosses Christians need not be in heavinesse so was it with Iob and the Apostles in their sufferings and that is first when we find the sense of Gods love secondly while we keep our uprightnesse Through manifold tentations There are foure kinds of tentations First there is the tentation of persecution and well may persecution be called tentation For it is a property in most persecutors to tempt and intice that they may seduce and besides the Lord hereby doth try the faith of men for in the time of this tentation the temporary faith will faile Secondly there is the tentation of affliction afflictions in generall are called tentations in divers places and they may well be called so either because they tempt or because they try They tempt and that either to vice or despaire To vice for afflictions they tempt men to lying deceit stealing swearing oppression usury filthinesse idolatry carnall shifts breach of Sabbath passion bitter words inordinate desires c. yea and in some men they tempt to despaire and the blasphemy against Gods mercy as in Cain and Iudas This should teach us to watch over our selves in our troubles that we be not led aside with the tentations of afflictions and we should account it a great mercy of God to get out of our trouble free from the infection of any of the former or the like vices and let wicked men know that to be taken with the tentation of the crosse is worse than the crosse it selfe deceit is worse than want of trade c. Now afflictions are said to be tentations also because they try men For they try our faith and patience and the constancy of our obedience to God But of the tryall of crosses in the next verse The third kind of tentations is the tentation of concupiscence of which Iames speaks when he saith a man is tempted when he is drawne away of his concupiscence Observe a plaine proofe that the internall evils that arise from corruption of nature are called tentations The last kind of tentations is the tentation of Sathan and this is usually understood when we name tentations Of the first and second kind I have intreated before of the third I shall speak in the handling of the common place of tentations of the fourth kind Concerning then the tentations of Sathan chiefly I propound five things First how many wayes Satan doth tempt men Secondly how many degrees there be of his tentation Thirdly what the difference is betweene the tentation of concupiscence and the tentation of Sathan Fourthly what comforts there are against tentation Fiftly what rules we are to observe either for the preventing of them or deliverance out of them For the first Sathan doth tempt men five waies 1. By causing men to tempt Thus he caused Peter to tempt Christ and so he doth commonly stir up wicked men in all ages to be his instruments for tempting 2. By assuming to himselfe some outward shape or likenesse and therein vocally to allure and beguile men thus hee tempts witches and some monstrous offenders 3. By presenting objects to our senses that may tempt us therefore Iob said he would make a covenant with his eyes 4. By enflaming the corruption of our owne nature to evill For when evill is hatched in our mindes if it work there strongly it will have some effect upon the body in some part of it and thereby Sathan knowes the fire that is in us and then hee comes to us and blowes all those coales with all cunning and fury to provoke us yet more and more unto sinne 5. Lastly hee tempts us by injecting evill into our mindes but how hee doth this is unknowne and this last is that which usually wee thinke of when wee speake of the temptations of Sathan Now for the second there are in all thirteene degrees of the temptations of the devill 1. The first is the evill motion it selfe barely considered as it is cast into the minde 2. The second is the liking of it when our concupiscence upon the discerning of the evill thought doth yeeld a kind of approbation we being content that such an evill thought should be there 3. The third degree is delight when we please our selves with contemplative wickednesse taking a kind of contentment in musing upon such evill things suffering our thoughts to feed themselves in the delights of such imaginations where we suppose the practice of evill though as yet we have no resolution any way to give our selves liberty to doe as we thinke 4. The fourth degree is security or the willing omission of all such duties or services to God as might hinder that contemplative wickednesse this is when we are unwilling to pray or heare or reade especially any thing that might put us out of that liberty of thinking evill now are wee drawne away with the temptation as the Apostle speaketh 5. The fift degree is ensnaring when a man that all this while had no purpose to doe the evill let his thoughts yet runne upon it and hee findes himselfe now so intangled that he doubts he shall be carried into the practice of it whereupon he struggles within himself aâ—d would fain resolve not to doe it but yet finds himselfe like the fish catched with the hook so as hee cannot get off but is strongly entised to yeeld to seeke all that pleasure or profiâ— or honour or revenge of which he hath mused Thus for some time continue men in this degree faine they would not doe the sinne outwardly yet they feare they shall doe it They could now wish they had not given their thoughts that liberty For now they are so fiered they cannot tell how to be delivered from them 6. The sixt degree is Consenting For at length the devill overcomes through the flames of concupiscence so as hee now resolves hee will practice it and give his full consent to attend the opportunity to commit the evill as supposing to finde to himselfe great content that hee never had such is the old fraud and murtherous lying of the Tempter This is called the conceiving of sinne 7. The seventh degree is Practice or the birth of sin and this is when a man overcome within as before now committeth his intended evill 8. The eighth degree is custome when a man now lesse fearfull of sinne doth often commit it and yeeldeth himselfe over to the continuall practice of his wretched evill 9. The ninth degree is inward Apostacy that is departing from God with an evill and unfaithfull heart as it is called Heb. 3. this is when a man confirmed in the custome of sinne resolves to give over all care of godlinesse and accordingly by the working of Sathan hath his heart filled with all sorts of vicious inclinations and is so obdurate that hee beleeves or cares
Solomon Eccles. 11.9 Dan. 7. Mal. 4. and many more after the Law by Christ Mat. 24. Paul 2 Thes. 1. Peter 2 Pet. 3. Iohn Rev. 2â— 2. The types of it which are so many pledges doe certainly though fearfully foretell it such as were those dreadfull executions done upon wicked men in all ages as the drowning of the world the burning of the Cities Sodome c. the opening of the earth to swallow Corah Dathan and Abiram the destruction of Ierusalem c. yea he spared not the very Angels Iud. 6.2 Pet. 2.4 These stupendious works are monuments of a strange judgement to come 3. The exact fulfilling of the signs so many of them as belong to times past and present which were given as fore-runners of that judgement such as were 〈◊〉 Christs warres the apostacie of the Church the detection and falling of Antichrist c. 4. From the need of it for in this world the godly are oppressed and not righted and the wicked flourish and are not punished many times therefore of necessity there must be a time wherein all these things must be set in order 1. Let every man repent Act. 17.30 Here is no trifling it will certainly be and therefore repent or perish 2. Judge nothing before the time let us not judge one another but leave all judgement to God 1 Cor. 4.4 3. Let us not be impatient or fret at the prosperity of the wicked or be discouraged at the afflictions of the righteous for there shall come a time wherein the godly shall have full reward and honor and wicked men everlasting shame and paine Every man The whole world must come to judgement good and bad wee must all appeare before the Tribunall seat of Iesus Christ 2 Cor. 5.10 not onely all the godly but all the wicked of all sorts which will appeare by a distribution 1. The Pagans shall come to judgement such as have sinned without the law Rom 2. 2. The Iewes that crucified Christ or still doe deny him to be come in the flesh Rom 2. 3. Papists 2 Thes. 2. 4. Atheists that mock at his comming 2 Pet. 3.3 In the true Church 1. Grosse offenders Mal. 3.7 Rev. 21. 22. 2. Civill honest men Mat. 5.19 3. Rich and mighty men of the world God will not accept the person of Princes Iob 34.19 Iam. 5.1 3. 4. Hypocrites Mat. 23. Psal. 5â— 16 5. The unmercifull Mat. 25. Iam. 2.13 6. Apostates Heb. 10.27 2 Pet. 2. 7. All that trouble the godly 2 Thes. 1. Gal. 5 1â— 8. Inordinate censurers Rom. 2.1 2.3 Iam. 3.1 9. All unruly persons that will not be ordered according to Gods ordinances Mat. 25. goates 10. All that use scant measures wicked balances and false weights Mat. â— 10 11. Yea as I said before all the godly must be judged we must all appeare It is said the godly shall not be judged Iob. 3.18 6.54 They shall not be judged with the judgement of condemnation The Use. Therefore every man should stir up his heart to a carefull examination of himselfe and make his account and provide for his answer at that day and the rather should wee attend hereunto because the most men are after an unspeakable manner forgetfull of their latter end and suffer themselves to be drowned in the cares of life as if there were no time of chaâ—ging or reckoning The fourth and last point is the cause of the judgement imported in these words according to their works According to their works It shall be tâ— every man at that day according to his works if his works be evill he shall be damned if his works be good he shall be saved 2 Cor. 5 1â— Rom. 2. For the better understanding of this doctrine divers questions and objections are to be resolved It seemes then faith shall not be inquired after It shall yea and that chiefly as appeares in the 7. verse of this Chapter and in many other Scriptures which avouch we are saved by faith yea and works are mentioned to this end because by them Christ shall evidently prove to the world the faith of his Elect hee will thâ—n shew their faith by their works yea faith is comprehended under the word works as being indeed the noblest of all works and that which most shineth in the life of a Christian it is the chiefe obedience required in the Gospell and the just live by their faith But how can works be looked upon in the Elect seeing they are not acknowledged as having merit in them Can they be saved by their works Works shall be inquired after in the godly not as meritorious causes of their salvation for the merit of heaven is onely in Christs works which onely are perfect But works shall be examined and judged 1. As the witnesses in that Assise that give in evidence concerning their calling and faith 2. As the conditions of Gods promises concerning reward in heaven not for their merit but of Gods free grace that will so crowne them Observe that the Scripture no where saith for their works but according to their works But how can the works of men be numbred they are so infinite The books shall then be opened viz. first the booke of Gods remembrance in which are fast graven the deeds of all men Rev. 20. Mal. 3.16 Secondly the consciences of all men shall be extended to an exact view of all the works of their life past By what law shall mens works be examined seeing the Pagans have not the Scriptures to guide them and the faithfull have not fulfilled the morall law in their owne persons The infidels shall be judged by the law of nature Rom. 2. the wicked in the Church by the morall law and the godly by the Goâ—pâ—ll Shall not wicked men be judged for their originall sin but onely for their evill works By works may be meant 1. both the worke of our fall in Adam as well as 〈…〉 worke 2. This phrase according to workes doth include all workes and yet not exclude the respect of other things besides workes aâ— faith in the godly and originall sinne in the wicked 3. Workes are but the â—ruits of corruption of nature and so synâ—â—dochically it is comprehended under them But shall no man be then judged for other mens workes as well as for their owne may not children be iudged for their fathers sinnes or one man iudged for the evill done by another as the Pharises for the blood of Abel and Zacharâ—as God as an absolute Monarch and iust governor may with temporall punishments chastise the posterity of wicked Parents and to warn the world 〈…〉 but hee cannot iudge them to eternall damnation further then they be guilty of their fathers sinnes either by consent assistance or 〈…〉 the Pharises be sent to hell for Abels bloud onely to farre as they were not warned by that example to avoid bloud To con 〈◊〉 no man
conjecture hope remember or affect It is to doe all that with affiance assent or perswasion and that is more plaine iâ— we note the phrase of speech in God for we may be said to beleeve foure waies 1. To beleeve that God is 2. To beleeve God 3. To beleeve of God 4. To beleeve in God for this latter doth import a casting of our selves upon God There are also foure things distinctly in faith 1. The understanding of the Doctrine of the promise of grace 2. The second is the â—â—â—ent unto the tender of grace signified 1. By earnest desire after the happinesse revealed in the Gospell 2. By a willing base estimation of all earthly things in comparison of the excellent knowledge of Gods love in Christ. 3. The third is the relying upon God or the resting of the heart upon the truth of Gods promises as having found the chiefe good in which wee will trust and beyond which we desire no more All this is imported in this phrase if we note it 4. The fourth is the resolution to acknowledge and avouch this confidence in God both by our cleaving to Gods promises in all estates and by our profession of the doctrine of Gods free grace herein The Use is a gaine for tryall If the Lord have enlightned thee to see the doctrine of his grace in Christ if he have gotten thy consent to his truth especially if he have wonne thy affections so as thou canst with love and ioy and affiance take his word and rest in his love to thee as perswaded of his mercies toward thee and that thou canst also vow thy selfe to the profession of it assuredly thou dost beleeve 2. This doctrine confutes the Papists and carnall Protestants that thinke faith is no more then to beleeve the story of Christ and to hope well for the rest whereas to beleeve in God doth evidently import more then to beleeve that God is and to beleeve God to say true The opinion of those that think that to beleeve that Christ is the Sonne of God is enough to salvation hath more charity then authority in it Many places of Scripture prove we must beleeve that Christ is the Son of God and it is a charectiristicall difference betweene the true Church and divers false assemblies but yet the Scripture shewes we must beleeve more then that or else we may perish For the condition Ioh. 3.16 is not to beleeve that he is the Son of God but to beleeve in him which is to receive and apply him Iohn 1.12 4. The fourth thing is the cause of faith By him It is by Christ that wee beleeve in God and that for divers reasons 1. As he is the expiatorie cause of Gods favour to us For did not he satisfie for onâ— sins we had no reason to beleeve that God should regard us Our faith is in his bloud Rom. 3.15 2. As by his intercession hee covers the weaknesse of our faith and appears before God for us 3. As he is the giver and worker of our faith Eph. 2.8 10. 4. As he is Protector of our faith and preserves it Heb. 12.3 he is called the author and finisher of our faith 5. As he crownes our faith it is he that gives power to every beleever to become the son of God Ioh. 1.12 It is he that gives them eternall life Ioh. 17.2 3. The Use is first for confutation of merit not onely of works but of faith we neiâ—her could obey the law nor yet beleeve the Gospell of our selves Eph. 2.8 therefore there is no boasting of our selves 2. It should teach us to keepe our faith with all diligence and to continue grounded and established in it seeing it is a treasure Christ hath intrusted us withall 3. Thirdly if wee finde any sicknesse or weaknesse in our faith at any time runne to Jesus Christ for succour he that is the author of it will be the finisher of it also The last thing is the time Doe beleeve It is to be observed that he speaks of faith in the present time which imports divers things 1. That there was a time wherein they did not beleeve 2. That a Christian hath continuall use of his faith the just live by faith Habac. 2.4 1. He cannot goe into Gods presence without it 2. He cannot heare the word without it Heb. 4.2 2 Tim. 3.15 3. He cannot use well his calling but must live by faith Mat. 6. 4. He cannot beare afflictions without faith 1 Pet. 1.7 3. That there is no time wherein a Christian beleeveth not this must be understood thus 1. There is a twofold man the old man and the new man In respect of the new man hee alwaies beleeves for faith is the life of the new man Gal. 2.20 2. That a distinction must be made betweene the act of faith and the habit of it the habit can never be lost the act may cease 3. We must distinguish betweene faith and the Concomitants of faith Actuall joy peace in beleeving may be intermitted but not beliefe it selfe 4. Distinguish betweene faith sick and faith found Faith sometimes in spirituall diseases may have a Lethargie a palsie a swone a traunce c. and so for the present is but not discerned The Use is therefore 1. First for consolation to such as are afflicted under the want of sense of faith it doth not follow thou hast not faith because thou feelest it not because there is no time wherein thou beleevest not Quest. But what should one doe for comfort when the sense of faith is gone Answ. First looke to time past thinke of the times wherein thou didst stand and rejoyce in the grace of God 2. Looke upon the present fruits of faith and by that thou maiest discerne that faith hath roots though they be under ground those fruits are 1. An unfained desire to forsake all sin 2. Griefe because we have not faith as we would have it 3. Love of such as feare God even the meanest of them 4. The hatred of such as by following foolish vanities forsake their owne mercy 5. Griefe for the evill of our best works though never so secret joyned with the abhorring of our selves so as we are confounded for our sins which seeme to us to be as so many abominations Ezech. 36. 6. By the desire of Gods favour above all things 3. Pray to God to help thy unbeliefe and make thee sound in the faith instead of froward complainings that thou hast not faith goe to God and make thy humble moanes unto him and hee will heare thy teares and give thee faith For it is his gift and he will be fought unto Psal. 143. the whole 142.3.7 4. Know that this will be but for a short time Faith will revive and be found unto praise and glory 1 Pet. 1.6 7. Psal 30.6 David said in his haste he was cast out of Gods sight yet hee found that God even then heard the voice of 〈◊〉 cry
of the former Chapter In these words and those that follow to the thirteenth verse is contained an exhortation to the right use of the meanes by which we might grow up in all holinesse and acceptation with God In the exhortation two things must be distinguished first the substance of the exhortation secondly the conclusion of it The substance is contained from verse the first to the eleventh the conclusion in the eleventh and twelfth verses For the first there are two things in which if we bee rightly ordered it cannot be but we must grow wonderfully in grace and holinesse first The one is the word secondly The other is Christ. To a right order of our selves in respect of the word he exhorts verses 1 2 3. To a right order of our selves in respect of Christ he exhorts ver 4. to 11. The part of the exhortation that concernes the word hath three things First what we must avoid we must lay aside Malice Guile Hypocrasie c. Secondly what we must doe we must desire the word as the childe doth the breast thirdly Why so where divers reasons are imported First we are babes Secondly we are but as new born babes Thirdly the word is sincere milke Fourthly it will make us grow fiftly have we not already tasted of the sweetnesse of it verse the third That part of the exhortation that concernes Christ hath likewise three things in it which I will here but touch First what we must doe ver 4. Secondly how we must doe it ver 5. Thirdly why so viâ— for two reasons First the one taken from the testimony of Scripture which is alleadged ver the sixt and expounded ver 7 8. Secondly the other taken from the consideration of our prerogatives we injoy in Christ which are set downe first positively ver 9. Secondly and comparatively ver 10. And this is the briefeorder of the whole first part of this Chapter The first thing then in the exhortation is about the word and therein the first thing is about the things which must be avoided if we would profit by the word of which in the first verse THere are five things we should lay aside and be sure we be free from when we come into Gods presence to heare his word or to be exercised in it viz. Malice Guile Hypocrisie Envy and Evill speaking Two things distinctly must be considered in verse first the sinnes to be avoided viz. those five before named Secondly the maner of avoiding them imported in the metaphoricall tear me laying aside In generall divers things may be noted First that it is exceeding profitable to gather speciall catalogues of our sinnes which we should avoid to single out such sinnes as we would specially strive against and doe more specially hurt us and hinder good things from us I meane not of all sins so much as of speciall certaine choice evills that yet remaine in greatest force in us We may observe a great wisdome of the holy Ghost in many places of Scripture drawing such catalogues according to the state of the people to whom they are given and so it were of excellent use if we did gather catalogues of the duties which especially concerne us or of the graces we would strive most to excell in to the intent to keep them daily in our mindes and memories striving to force in us the speciall holinesse required in them It were exceeding usefull to observe in severall Scriptures how the holy Ghost singles out choice directions according to the divers states of the people whom they concerne Secondly the Minister ought to informe his flock concerning the particular and speciall faults that hinder the worke of his Ministery where hee lives and accordingly to set himselfe against those sinnes It is not enough to reprove sin but there is a great deale of discretion and judgement to bee expressed in applying himselfe to the diseases of that people Thirdly the Apostle doth not name here all the sinnes that hinder the word but he imports that in the most places these five sinnes here named doe much raigne and usually doe marvellously let the course of the word they are the five most usuall sinnes in the auditories of Christians Fourthly it would be considered how these sinnes doe hinder the word These sinnes doe hinder the word many wayes 1. These sinnes make wicked men many times to set themselves against the word and to strive to suppresse the liberty of the word 2. These sinnes hinder the word in that they hinder many times other men from the love of the word The word is not glorified yea it is evill spoken of and why Doe not many men and women say they like not this going to Sermons c for they see that such persons can live in malice and deceit and envy â—â—e another c. 3. These siâ—â—es hinder the Ministers from discerning the worke of their Ministery in their hearers Paul cannot see or judge that the Corinthians are any more then carnall or at the best but babes in Christ because there was so much envy and strife and division among them 1 Cor. 3. verse 1 2 3. 4. These sinnes cause God many times to take the word from men When the Jews grew so untoward and envious at the Gentiles and to have such ill tongues in their heads toward their Teachers what followes but that the Lord should turne the labor of his servants from them and imploy it among the Gentiles Acts 13. c. 5. These sinnes hinder the word because they hinder the persons in whom they are from a right disposition to or use of the word Any of these sinnes are like poyson lying at the stomach that infects all the food which comes there And therefore for these reasons and many moe which might be alleged we should bring a generall resolution to make conscience of our wayes and to avoide these and all and each of these sinnes The first then of these sins is Malice The originall word is diversly accepted For sometimes it signifies misery or griefe for affliction and so it is used to signifie the evill of the day Mat. 6. ult Sometimes it is rendred naughtinesse or wickednesse in generall and so it importeth vile crimes or notorious offences and so it is taken Iames 1.21 Acts 2.22 In this sense it may be takâ—n here For it is certaine that if men be guilty of wickednesse and come in the love of any sin the word is poysoned in them especially whoredome and wine take away mens hearts from the word Hos. 4. Lastly it is rendred in divers places malice as 1 Cor. 5.8 Col. 3.8 and so it is here Malice then is the first sinne we should be carefull to avoide Malice in short is anger inveterate It is an inward hatred or grudge harboured in the heart against others and it may be knowne by divers signes As 1. When a man beares a constant base estimation of another and inwardly loathes him
of it For those things help wonderfully in the putting of it away Secondly this may serve for great reproofe of many that professe the feare of God who daily shame themselves by discovering this vice in themselves This was it the Apostle complained of in the Corinthians and shewed that it is a vice which not only holds down a Christian from growing but it makes him looke like a carnall man 1 Cor. 3.3 Thirdly for consolation if we finde our selves freed from this vice And we may know that we are not envious 1. If we love the good things in others and can rejoyce in their prosperity and mourne for their miseries 2. If we be vile in our owne eyes and lowly minded 3. If we enjoy contentation in our owne estate and are well pleased to be that which God will have us to be 4. If in giving honour we can heartily goe one before another Thus much of Envy Evill speaking This is the fift sin to be avoided If wee would profit by Gods word wee must looke to our owne words c. Evill speaking generally taken comprehends all the faults of the tongue in speaking and so it is true that a man can never be soundly profited by the word till he makes conscience of evill words as well as evill works But I thinke it is taken more restrainedly here There are many kindes of evill speaking that are to be avoided Lying is evill speaking and it is true that he who is false to man will never be true to God But I thinke Lying is not here meant Flattering is evill speaking for he that praiseth his friend with a loud voice it shall be counted to him as a curse It is a curse to bee troubled with a flatterer and it is a kinde of cursed speaking to flatter But I thinke this is not meant here neither But I thinke the sins here meant are Back-biting judging â—landering and complaining one of another and all bitternesse of speech between man and man These hinder charity and provoke God and let the growth of piety in the hearts and lives of men And therefore these kindes of evill speaking should be detested of Christians and altogether laid aside These sins as they are hatefull in themselves and in the least degree or in any kinde so evill speaking is made more vile in the aggravations of it It is evill to speake evill any way or of any But it is much more vile First when wee speake evill of the absent that cannot defend themselves Back-biting is a hatefull degree of evill speaking 2 Cor. 12.10 Psalme 140.11 Secondly when we speake evill of such as God hath humbled or afflicted Lev. 19.14 Obad. 12. Prov. 16.28 Thirdly when we shall speake evill of such as are in authority Eccl. 10. ult Jud. 8. Lev. 19. Fourthly when we speake evill of the godly especially before the wicked or for things indifferent or without cause Iames 4.9 Rom. 14. Psal. 31. 18. or for lesser failings Mat. 7.1 2. but especially their good conversation 1 Pet. 3.16 Fiftly when wee speake evill of our professed friends Psal. 5.6.13 Lament 1.2 Sixtly when we speake evill of Gods messengers taxing their persons as their cariage especially when they labour and take paines watching over us for our good Ier. 26.8 9. 18.28 Amos 5.10 2 Cor. 3.6.16 1 Tim. 4.10 Ier. â—5 10 1 Cor. 4.3 5. Seventhly when we speake evill of father and mother or such as are neerly knit unto us so it is also monstrous uncomely to see the wife speake evill of the husband or contrariwise Prov. 20.20 Lev. 20.9 Mich. 7.6 Eighthly when we speak evill of godlinesse even of the good way of God calling sweet sowre and good evill Esay 5.20 scorning the Lords day and deriding sanctification and reformation of life 1 Cor. 15.32 33. Acts 19.9 especially when we doe it out of an inward hatred of holy duties Let such take heed of despighting the Spirit of grace Heb. 10.29 Ninthly when men speake evill of God himselfe as doth the swearer and for-swearer the murmurer and such as reason Atheistically against the nature counsels or providence of God Comm. 3 Psal. 73.9 And as evill speaking may be aggravated by the persons against whom so may it be by the maner For if it be evill to speak evill in any fashion then it is much more evill First to raile 1 Cor. 6.10 mouth full of cursing Psalme 10.7 Rom. 3.14 Secondly to complaine in all places for slight occasions or trespasses Thirdly to hide hatred with lying lips Psal. 62.4 Prov. 10.18 Psal. 41.6 Fourthly to goe about to cary tales and slanders Lev. 19. Fiftly to speake evill of others when we are guilty of the same offences our selves or greater Rom. 2.1 2 3. Mat. 7.1 3. Sixtly to revealâ— secrets this is slander Prov. 11.13 Neither are men free from this vice or guilt when they are whisperers and doe it secretly and as many doe with charge that they speake not of it againe yet themselves in the very next company will tell it out againe 2 Cor. 12.20 Nor when they joyne with their evill speaking the acknowledgement of their praises of whom they speake For many times their but tends to a greater defamation and by praising them they onely save themselves from blame and intend thereby to inforce their defamation the more Nor is it an extenuation when they revile their inferiors For Masters must not threaten their servants Ephes. 6.9 nor parents must not prâ—voke their children to wrath Ephes. 6.4 nor husbands be bitter to their wives Col. 3.9 Nor great men may Lord it over their poore tenants or people Prov. 13.8 Nor men that excell in gifts be masterly in their words to their inferiors in gifts Iames 3.1 Nor when men revile being reviled For this is also prohibited unto Christians 1 Pet. 3.9 There are also many reasons why we should put away evill speaking First from commandement Men are streightly charged by God to refraine their tongues from evill Psal. 34. and not to speake evill one of another James 4.9 to speake evill of no man Tit. 3.1 nor to render reviling for reviling 1 Pet. 3.9 we must blesse and not curse Rom. 12.14 Secondly from the consideration of our owne persons and estates in Christ. We are called to blessing and are the heires of blessing and therefore it is monstrous uncomely for us that are free borne to use such servile and base language 1 Pet. 3.9 Thirdly from example Michael the Archangell when he contended with the devill durst â—â—t bring against him any railing accusation Iude 9. The Apostle sheweth their practice herein blesseâ— Cor. 4.12 When Shemei cursed David and called him a Sonne of Beliall and a bloody man he said Let him curse because the Lord hath said unto him curse David It may be the Lord will looke upon my affliction and the Lord will requite me good for his cursing this day Thus he bore it though he continued cursing
in â—he thingâ— of the kingdome of God This is an admirable grace and such as attaine it and grow in it how precious are they amongst the Saints Tenthly in that 2. Cor. 8.7 You may see two other things wee should increase in The one is in all diligence we should more and more every day cast about how we might take more paines to doe good and bee more profitable to others and for our owne soules wee should increase our paines Eleventhly the other grace we should grow in there mentioned is the love to our teachers as God abounds towards us in the profit of their painâ— so wee should grow in affection to them till wee get that singular love of them which the Apostle speaketh of 1. Thes. 5. Twelfthly now there is one thing more which being added would make us wonderful compleat Christians glorious shining lights in the world that hold forth the life and power of the word in the midst of crooked and perverse multitudes of men and that is contentation Oh the gaine of godlinesse if we were setled and contented with that we have and could learne of the Apostle in all estates to be content To have the skill to want and to abound and yet by Christ to doe all things this would finish the glory of the whole frame of godlinesse and be like a crowne to all other gifts and graces 1. Tim. 6.6.7 Philip. 4.11.12.18 Now for the third point namely the rules to be observed that we may grow They may be referred to these heads First we must be diligent and conversant in searching the writings of the Prophets and Apostles in the â—ame of Jesus Christ as the chiefe cornerstone and then the promise is that our hearts shall be so sweetned and seasoned with these divine knowledges that God himselfe shall bee with us and dwell in our hearts as a holy temple and we grow more and more in acquaintance with God Eph. 2.20.21 Secondly we must bring so much sincerity to the grace of Christ and the use of the meanes as to resolve to seeke growth in all things as well as one setting our hearts wholy upon the kingdome of God we must not goe about godlinesse with a divided heart wee must grow up in all things or else in none wee shall not prosper if wee bee false-hearted in any part of Gods service Eph. 2.15 Thirdly we must in all things depend upon God and seeke to him by daily prayers for a blessing upon our desires and the meanes and our endevours For else Paul may plant and Apollo may water but it is God that must give the increase 1. Cor. 3.6 Fourthly we must be carefull to imploy the gifts we have and to practice as fast as we heare For to him that hath for use shall be given but from him that hath gifts and will not use them shall be taken away that which he hath Matth. 13.11 Fiftly we must get an humble heart and preserve in us the sense of our owne vilenesse and a lowly minde and conceit of our selves accusing our every-daies evill waies before the Lord. For Gods promise is to giue more grace to the humble Iames 4.7 Sixtly it is a great occasion of increase when a man doth Gods worke with as much cheerfulnesse as he can God loveth a cheereful giver and will make all grace abound to them that strive to live to be his servants 2. Cor. 9.7.8 Seaventhly You must pray that your masters or if you will Ministers may have their hearts enlarged and made fat and that they may come unto you and convert you with aboundance of the blessings of the Gospell For if there be famine or scarcity and barrennesse in Gods House you will not thrive well at home Rom. 15. 29. Eighthly we must take heed of all such things as hinder our growth as namely 1. Hypocrisie when men advance a profession of Religion onely for carnall ends and seeke more the praise of men then of God These mens hearts will be fearfully blasted 2. Errors in opinion of strange doctrines 2. Pet. 3.17.18 Hebrewes 13. c. 3. Spirituall pride 2. Cor. 12.6.7 For God gives grace to the humble Iames 4.7 4. Headstrong affections as the passions of anger or the like these pull men backe and hinder the growth marvelously 1. Cor. 3.2.3 Eph. 4.30.31 5. Living in places where we have not powerfull meanes for our soules Eph. 4.13 For where vision failes they perish must needs saint and bee starved in the famine of the word 6. Discord with such as feare God For if we grow we must grow up in love holding communion with the body of Christ Eph. 4.15.16 7. Domesticall unquietnesse and disorder for that will hinder not onely prayer 1. Pet. 3.7 but all other parts of piety 8 Worldlinesse This was the sinne did undoe Demas 9. Sinister judgement of our owne practises in godlinesse when wee are either just overmuch that is thinke too highly of what we doe or wicked over-much that is thinke too vilely of the grace of God in us or the good we doe both these hinder Christians extreamely 10. The love of any particular sinne For if once wee dally with any corruption grace is dulled and the spirit of grace grieved and vexed in us Now for the fourth point we may know whether we grow or no by diverse signes First iâ— we be planted neere the rivers of water if the Lord make us happy in living in such places where the meanes of grace abound and the ordinances of God flourish in their life and power Psal. 1.3 Eph. 4.13 Else if a good tree be planted in a dry heath far from water or raine no marvell if it grow not And when the Lord doth make the meanes plentifull hee doth usually make his grace plentifull in so many as are ordained to life Secondly and especially if wee be conscionable in the use of the meanes if we measure to God in sincerity in hearing praying reading and receiving the Sacraments c. there may bee no doubt but God will measure to us in the plenty of his blessings if we sucke the milke of the word with desire we shall grow We need no more doubt whether our soules grow in grace if we can bring constant affections to the meanes than wee would whether the bodies of our children would grow if they have good nurses and doe sucke the breasts well Thirdly grace growes in us as humility doth grow God will give more grace to the humble Iam. 4.8 And looke how wee thrive and continue in true humility so wee thrive in grace and contrariwise as pride and conceitednesse growes in us so doth true grace wither And the like may be said of meeknesse which is a grace that orders the affections as humility doth the minde Fourthly wee may try our growth by our love to the godly the members of the mysticall body for the body of Christ increaseth in the edification of it selfe through love
cast us out of their companies yet we must persist in our intention to sacrifice still to God Fourteenthly in the Sacrifices God had a great respect of mercy that cruelty were not shewed as Levit. 22.27 When he enjoined that the creature must be seven daies under the damme and that no damme with the young one was to be slaine the same day Certainly God abhorreth that cruelty should bee exercised under pretence of piety Cursed be those long praiers that will devoure widdowes houses Matth. 23. In one thing we differ from the sacrifices For the sacrifices were dead or consisted of things without life but we must be living sacrifices we must doe what we will doe while we are alive and must do it lively with the affections that belong to the duties to be done Vse The use may be briefly twofold for partly it should humble us for our neglect of praiers thanksgiving almes contrition We omit the maine duties of our general calling when we omit these It was the abomination of desolation when the temple was without sacrifices how can it but be exceeding uncomely with Gods spirituall house that hath not sacrifices in it We are Christians but in name when pietie and mercy is neglected But especially we should be instructed from hence to mind our work to strive to answer our high calling by a continual care day night to exercise our selves herein the smoak of our incense should daily ascend unto God The Apostle Paâ—l beseecheth the Romans by the mercies of God to looke to their sanctifying Rom. 12.1 Which shewes it is of wonderfull necessity and would make us in some measure walk worthy of the Lord. And to theâ—Hebrewes he bids them take heed of forgetting these sacrifices importing that usually our deficiency in these services are from forgetfulnes we forget to pray and forget to shew mercy even after we have purposed both And thus much of the worke of a Christian. Now his honour followes Acceptable to God by Iesus Christ. VVherein three things may be noted First That howsoever piety and mercy and well-doing finde little acceptation in the world yet it shall never want honour and great esteeme with God Pions and mercifull Christians shall never faile of the love and favour of God Their works are accepted It is true that God may change his minde concerning the Ceremoniall Sacrifices but the acceptation of Christian Sacrifices is a thing established with God Heb. 10.9 These offerings shall be pleasant unto the Lord Malach. 3.4 Thâ—y are well-pleasing in his sight Heb. 13.16 They are a sweet savour unto the Lord Phil. 4.18 God hath a booke of remembrance Mal. 3.17 And our fruit shall certainly remaine Ioh. 15.16 And thus Cornelius his prayers and almes came up before the Lord Acts 10. Secondly That it is not enough to doe good duties but we must strive so to doe them that God may accept them Heb. 12.28 Esay 1.11 12.13.14 Thirdly That now our best works are made acceptable to God onely by Iesus Christ Revel 8.3 4. It is from the presenting of Christ that wee are found holy and without blame in Gods sight Col. 1.22 Therefore we must doe all in the name of the Lord Iesus Col. 3.17 Vsâ— The use of all should be to teach us with all care to devote our selves unto godlinesse that thereby we may prove what this good and acceptable will of God is Let us try Gods acceptation and we shall certainly finde it shall goe well with the just Rom. 12.1 2. Yea wee should from heâ—ce gather much encouragement to imploy our selves in piety and mercy It is enough if God accept of us Quest. But what should wee doe that wee may be sure our sacrifices be accepted of God How shall we know when God doth accept our service in any holy duty Ans. That a mans conscience may be soundly established in this point of God's acceptation we must looke to three things First that the person be sanctified None but Priests must approach to offer sacrifice to God They that are in the flesh cannot please God Rom. 8.8 The sonnes of Levi must be purified and refined as the silver is refined before their offering will be pleasing Mal. 3.3 4. When the Lord rejected with so much disdaine the sacrifices of the Iewes he shewes what they should have done to please him they should have washed themselves by true repentance and put away the evill of their works Esay 1.11 16. Onely the works of the penitent cannot be accepted if the person be not in favour the works are hated For they are sanctified by the holy Ghost Rom. 15.16 Secondly That the manner of performing our service be right there are divers things in the manner are hatefull and divers things pleasing The things specially hatefull are first beloved sinnes secondly hypocrisie thirdly malice and fourthly luke-warmnesse The sacrifice is lothsome if it be blinde or lame or blemished that is if men bring to Gods service the love of any soule sinne the service is lothsome Malach. 1. So if mens hearts be carried away with continuall distractions that service is lost this is To come neere to God with our lips when our hearts are farre from him Hypocrisie is leaven as beloved sinne is bony both forbidden Againe when a man comes to God's works and hath not forgiven his brother hee keepes the Feast with some leaven his Passeover is defiled nor can his owne sinnes be forgiven bâ—câ—use he forgives not Math. 6. 1 Cor. 5.8 Finally luke-warmnesse is like a vomit to God when we are neither hot nor cold They are lothed like the Laodiceans Revel 3. There are other things wonderfull pleasing to Godâ— as First When a man doth whatsoever he doth in the Name of Christ this is the Altar that sanctifieth the gift and the sacrifices are here acceptable through Iesus Christ Heb. 13.15 Col. 3.17 Secondly When our works are soundly powdered with salt that is when we soundly confesse our owne unworthinesse and give all glory to God in Iesus Christ. Thirdly When wee love mercy and piety accounting it our delight to doe God s will and thinking our selves grâ—atly honoured to be admitted to doe this service Mich. 6.8 2 Cor. 8.5 Fourthly When wee can bring faith that is a heart well perswaded of God so as we can beleeve all good of him and his mercy Without faith no man can please God Heb. 11.6 and God takes no delight in him that withdraweth himselfe through unbeliefe Heb. 10.36 37. Fifthly When it is our every-dayes worke Sacrifice will please God if it be continuall Heb. 13.15 Thus of the second thing Thirdly We may know that our sacrifice is accepted if the Lord burne it to ashes with fire from heaven Thus God did put a difference betweene the sacrifice of Cain and Abel by some visible signe and though wee may not limit God and expect hee should answer us by visible signes yet God hath not left us
and not rest satisfied till they can make all sorts of men discerne that Religion hath made them even in those things to goe beyond them And thus they should not suffer themselves to bee put downe by Papists or any carnall persons in workes of mercy or truth in their words and promises or quietnes of disposition or magnanimity or the like and the rather because their praise is of God whereas carnall men have onely the praise of men And besides the true Christian shall have a recompence of reward in heaven Ephes. 6.8 whereas the Pharisee hath his reward onely in this life And further we should bee more carefull to winne praise to our God and the true Religion than they are to get applause to themselves or a strange god And wee are in the light they are in darknes it were a shame they should do their worke better in the darke than we in the light Rom. 13. Thus of the first reason The second reason why they should be careful of their conversation is because the Gentiles are apt to speake evill of the Christians as evill doers That where as they speake evill of you as of evill doers From hence three things may bee observed First that it hath beene the lot of godly men to bee evill spoken of and traduced as wee see the Christian Churches in the primitive times were exposed to the infamous reports of the Gentiles Two things would be here explained First that it hath alwaies beene so And then the causes of it For the first that it hath alwaies beene so is cleare by instances of all times before the Law under the Law and in the time of the Gospell 1. Before the Law Ismael scoffes at Isaacâ— and Iosephs brethren scorne and revile him Iob was accused as an Hypocrite by his owne friends and scorned by the basest of the people Iob. 30.1 So was it with Moses and the Israelites Heb. 11.26 2. Under the Law David was slandered by many Psal. 31.12 The abjects tare his name and ceased not Psal. 35.15 the drunkards sang of him Psal. 69.13 he was a reproach of men a by-word a proverb c. So in the Prophet Esays time Esay 8.18 and 59.16 and 51.8 Ieremy complains that they consulted how to devise devices against him and to smite him with the tongue 3. Under the Gospell 1. Look to the Author and finisher of our faith Christ Jesus he was charged with gluttonie Mat. 11.18 blasphemy Mat. 26.65 madnes Ioh. 10.20 to bee a deceiver Ioh. 7.22 and to have a divel work by the prince of divels 2. The Apostles were made a spectacle to men and Angels and accounted as the off-scowring of all things 1. Cor. 4.9 10 13. 3. Yea it is foretold to be the case of all Christians Mat. 5.12 Gal. 4.29 The causes of those reproaches follow First in wicked men it is their naturall hatred of the truth and goodnes 1. Ioh. 2. and 3. Secondly in the divell it is his policy hereby 1. To keepe men from embracing a religion that is so traduced Acts 28. 2. To discourage and hinder the weake Christian and to make him fearefull in the way of God 3. To pull back certain men which were going towards the Kingdom of God Thirdly in Gods will hereby to trie the constancy of his servants â— and to make them live more watchfully Fourthly in Christians themselves it is Sometimes long of hypocrites that breake out into scandalous courses and so make the way of God evill spoken of Sometimes it is the indiscretion and weaknesses of some Christians which first set wicked men aworke But chiefly it is their goodnesse because they will not run with the wicked into the same excesse of riot 1 Pet. 4.5 Psal. 38.1 Ioh. 3. Thus of the first doctrine Doct. 2. The second thing may be noted from hence is That to speake evill of the godly is a property of wicked men of men not yet visited of God Such as dishonour godly Christians did never indevour to glorifie God himselfe 1 Cor. 6.9.10 Psal. 15. Rom. 1.29 30. and therefore their tongues that are given to reviling of the godly are said to bee set on fire from hell Iam. 3. Doct. 3. The third thing is That to speake evill of the good is a vice that all wicked men are guilty of as here hee supposeth it to bee the sinne of all the Gentiles so of all men by nature Rom. â— 12 13. It followeth that I should shew the uses may be made of the three doctrines together but first a question may be asked and that is Quest. Whether may not evill bee spoken of godly men at all and in no case I answer Evill may not at all be spoken of them in these cases following First in things that are hidden thou maist not judge them as thou maist not meddle with them for the thoughts and intents of their hearts 1 Cor. 4.5 Secondly in things doubtfull of which there is no proofe for in such cases all men must speake and judge the best Thirdly in things indifferent they may not bee censured either for their judgement or practice Rom. 14. Fourthly things secret though evill yet may not bee carried about or discovered for hee that reveales a secret goeth about as a slanderer Fiftly they must not bee evill spoken of for meere frailties and infirmities for love must cover a multitude of those evils and their nakednesse herein must bee covered Sixthly they must not be evill spoken of behind their backes for any evils unlesse it bee when they are incorrigible or may infect others or otherwise that their sinnes bee spoken of for some manifest glory of God Backbiting is directly condemned Seventhly not for any faults for which they have truely repented Eighthly not in any case so as to judge them with a finall sentence to pronounce absolutely of their estates that they are hypocrites or shall be damned Lastly evill must never bee spoken of them for weldoing no man may dare to call good evill Otherwise in things that are apparently evill they may bee reproved by Magistrates or Ministers or Parents or Masters yea and by any that is able to admonish so as their sinnes bee not spoken of with hatred or meere desire to disgrace them The uses of all this are for instruction and so both to wicked men and godly men And so it is needefull to bee attended because all of us either doe reproach or are reproached Wicked men should be warned if it be possible to repent of this sinne and forbeare it and that for many reasons First if they consider Gods commandement which forbiddeth all excesses of this kind Psal. 33.13 Tit. 3.1 Secondly if they consider the causes of their evil speaking which as was shewed before is the malice of their owne hearts against the truth and the especiall working of the divell who is the fire of hell that sets their tongues aworke Iam. 3. Thirdly if they consider that
Jesus standing at his right hand Act. 7.55 Thus we are said to appeare before the presence of his glory Iude 24. Sixthly in his Word and so the Word of God is the glory of God either in generall as it describes the excellence of Gods nature in his properties or attributes Psalm 26.8 Or in speciall the Gospel is called his glory as it sets out the goodnesse of God after a matchlesse manner relieving for lorne mankind Esa. 6.1 And thus that part of the Word of God that doth describe Gods mercy is called his glory Exod. 33.18 19.22 Ephes. 2.16 Thus also that way of shewing mercy by bringing in the infinite righteousnesse of his owne Sonne is called the glory of the Lord Esa. 40.5 Thus God glorifieth himselfe Secondly God is said to be glorified by us Man may make God glorious but that he cannot do by adding any glory to Gods nature and therefore we must search out to finde by the Scripture what waies man may glorifie God and so wee may bee said to glorifie God or to make God glorious three waies First by knowledge when wee conceive of God after a glorious manner thus we make him glorious in our owne hearts and this is a chiefe way of making God glorious and this is one way by which the Gentiles glorifie God and this God stands upon so as he accounts not himselfe to be knowne aright till we conceive of him at least as more excellent than all things Seeing we can adde no glory to Gods nature wee should strive to make him glorious in our owne mindes and hearts And we may by the way see what cause we have to be smitten with shame and horrour to thinke of it how we have dishonoured God by meane thoughts of him And hereby we may also see how farre man can bee said to have the true knowledge of God in him yea there is some comfort in it too to a Christian that humbleth himselfe to walke with his God for though at the best he come farre short of conceiving of God as he is yet God accounts himselfe to be made glorious by us when wee get so farre as to conceive of him above all creatures and that is when he comes into our hearts as a King of glory farre above all that glory can bee found in earthly Princes Psal. 14.7 9. And thus we make him glorious not when we barely judge him to be more excellent than all things but when our hearts are carried after the apprehension of him so as we love him above all and feare him above all c. And thus we make God glorious in our hearts by knowing him Secondly by acknowledgment when in words or workes wee do ascribe excellencie unto God and to glorifie him is to acknowledge his glory or as the phrase in Scripture is To give him glory and so there bee divers speciall waies by which we are said in Scripture to glorifie God as First when in words we magnifie God and speake of his praises and confesse that he is worthy to receive honour and glory and might and majestie so Rev. 4.11 Psal. 29. 86.9 Secondly when men confesse that all the glory they have above other men in gifts or dignitie was given them by God So David glorifies God 1 Chron. 29.11 12. And thus we make God the father of glory as he is called Eph. 1.17 Thirdly when men that are guilty of sinnes that cannot be proved against them yet feeling themselves to be pursued by God do confesse to Gods glory their own shame their secret offences Thus Achan gave glory to God Iosh. 7.19 And thus the penitent sinner glorifies God when he cares not to abase himselfe in the acknowledgement of his owne vilenesse that God may bee magnified in any of his attributes or ordinances by it Ier. 13.16 Mal. 2.2 Fourthly when the praise of God or the advancement of his Kingdome is made the end of all our actions This is to doe all to his glory 1 Cor. 10.31 Fifthly when we beleeve Gods promises and wait for the performance of them though we see no meanes likely for their accomplishment Thus Abraham gave glory to God Rom. 4. Sixthly when wee publikely acknowledge true religion or any speciall truth of God when it is generally opposed by the most men Thus the Centurion gave glory to God Luk. 23.47 Seventhly when men suffer in the quarrell of Gods truth and true Religion So 1 Pet. 4.16 Eighthly when on the Sabbath men devote themselves onely to Gods worke doing it with more joy and care than they should do their owne worke on the weeke dayes refusing to profane the Sabbath of the Lord by speaking their owne words or doing their owne wills Thus Esa. 58.13 Ninthly when men doe in particular give thankes to God for benefits or deliverances acknowledging Gods speciall hand therein Thus the Leper gave glory to God Luk. 17.18 so Psal. 113.4 Tenthly by loving praising admiring and esteeming of Jesus Christ above all men for when we glorifie the Sonne wee glorifie the Father Ioh. 1.14 and 11.4 Eleventhly when wee account of and honour godly men above all other sorts of men in the world and so these Gentiles doe glorifie God in that they praise the Christians above all men whom before they reviled This is one way by which the Gentiles glorified God Thus of the second way of glorifying God which is by acknowledging his glory The third way of glorifying God is by effect when men make others to glorifie God conceiving more gloriously of him or in praising God and his wayes Thus the professed subjection of Christians to the Gospel makes other men glorifie God 2 Cor. 9.13 So the fruits of righteousnesse are to the glory of God Phil. 1.10 So here the good workes of Christians do make new Converts glorifie God so every Christian that is Gods planting is a tree of righteousnesse that God may be glorified Esa. 61.3 So are all Christians to the praise of the glory of Gods grace as they are either qualified or priviledged by Jesus Christ Ephes. 1.7 Use. The uses of all should be especially for instruction and humiliation it should humble us if we marke the former doctrine in that it discovereth many deficiences in us for besides that it sheweth that the whole world of unregenerate men lieth in wickednesse and that as they have all sinned so they are all deprived of the glory of God and altogether delinquent in each part of making God glorious I say that besides the discovery of the generall and extreame corruption of wicked men it doth touch to the quicke upon divers persons even the godly themselves To give instance In the first way of making God glorious How meanly and dully doe wee for the most part conceive of God! How farre short are our hearts of those descriptions of God made in his Word What strange thoughts come into our mindes at some times Oh how have we dishonoured the most
servants but in masters too and so consequently in all sorts of men and it is to be avoided for many reasons First if we consider the nature of the vice either in it selfe or by comparison It is of it selfe a kinde of madnesse A froward person during the fit is in some degree a mad person besides they are very foolish and absurd The mouth of the righteous saith 〈◊〉 bringeth forth wisedome but the froward tongue shall be cut out In which words note the opposition The righteous mouth brings forth wisedome but the froward mouth brings forth â—oolish things and therefore shall be cut out Prov. â—0 31 Could froward and peevish persons remember and consider what passeth from them in these â—its they would be wonderfully ashamed of themselves Againe consider how contrary frowardâ—esse iâ—to Gods nature hee saith of his words that there is no frowardnesse in them Prov. 8.8 to note that frowardnesse is a thing altogether contrary to God 〈…〉 persons in their froward fits are not like God but râ—ther like the divell Secondly if we consider the 〈◊〉 of this peevishnesse and frowardnesse either in man or woman wee shall finde that this ill humour is bred of vile causes sometimes it comes of drunkennesse as is noted Prov. 23.33 alwaies it proceeds from ignorance and want of wit discretion Pro. 2.11 12. and usually it ariseth of idlenesse and want of constant imployment and of pride arrogance and stomacke Pro. 8.13 It sometimes ariseth from jealousie and suspition and sometimes it is raised by idle and vile hypocrisie while they strive more for reputation to be thought good than indeed to be such either as they would seeme to be or should be Thirdly if wee consider the effects of frowardnesse For those are vile whether we respect the froward persons themselves or others or God First for themselves It is a vice most unprofitable For it is like a disease full of anguish and unquietnesse it eats up their owne hearts troubles their minds and robs them of all contentment besides it breeds a grievous indisposition in them to all good duties both to God and men and brings upon them many mischiefes It dares annoy their friends For they that are wise will make no friendship with the froward and insuch as are tyed to them that they must needes converse with them it much alienateth their inward love anâ— respect of them And therefore Solomon saith well He that hath a froward heart findes no good and hee that hath a perverse tongue falleth into mischiefe Pro. 17.10 And againe Thornes and snares are in the mouthes of the froward Pro. 22.5 Secondly to others their peevishnesse is a great vexation and â—uâ—den Hence came the proverb The lips of the righteous know what is acceptable that is a godly patient discreet man is exceeding pleasing to others in his words and carriage but the mouth of the wicked speaketh frowardnesse that is a sinfull peevish foolish person is in his words and carriage exceeding troublesome and unpleasing for so the Antithesis imports Besides it breeds discord a froward mouth soweth discord Yea it many times drives such as converse with such persons into perplexities and amazednesse that they know not what to doe to free themselves from their perversenesse according to that of Solomon The way of a man is perverse and strange but as for the pure his worke is right Prov. 21.8 And therefore David when he was to order his family is specially carefull that no froward person dwell with him for where frowardnesse is there is confusion and every evill worke Ier. 3.16 Thirdly if we respect God It is a fearfull thing which Solomon saith Those which are of a froward heart are an abomination to the Lord but such as are upright in the way are his delight Prov. 11.20 Fourthly if we consider the condition of the parties that are over-growne with this disease of peevishnesse and frowardnesse It is a terrible censure that God himselfe gives of such for the most part that they are wicked persons Prov. 6.12 He that walketh with a froward mouth is called a naughty person and a wicked man and though in charity we may hope of men that they are not altogether destitute of true grace yet as the Apostle said of envie and strife so may we say of frowardnesse that such as are guilty of it usually are but as carnall at the best but babes in Christ 1 Cor. 3.1 2 3. To conclude Better is the poore that walketh in his uprightnesse than he that is perverse in his lips though he be rich Prov. 28.6 Use. The Use should bee for admonition and instruction to such masters husbands wives or others that finde themselves guilty of this hatefull vice to labour by all meanes to get themselves cured of it remembring the counsell of the holy Ghost Put away from thee a froward mouth and perverse lips put far from thee Prov. 4.14 And to this end they must observe these rules First they must become fooles that they may be wise they must beginne the cure at the denyall of themselves and their vaine conceits For if they trust to their owne discretion and naturall gifts they will never mend For naturall gifts can never make that which is crooked straight Eccl. 1.15 Secondly they must strive to breed in their hearts the sound feare of God and his displeasure for their frowardnesse For the feare of God will take downe their pride and cause them to abhorre all peevish and froward waies Prov. 8.13 Thirdly they must constantly judge themselves for their offences herein and that both by daily confessing their frowardnesse to God in secret and also by acknowledging their faults herein unto such as are guided by them Fourthly they must especially flie to Jesus Christ whose office is to make crooked things straight Isa. 40.5 and 42.16 Luke 3.5 The last thing to be noted out of this verse is that no faults in the superiours can free the inferiours from their subjection for matter or manner as here servants must be subject yea with all feare to froward masters so afterwards wives must be subject to their husbands and with all feare too though they be unbeleevers or carnall men Thus of the exposition the confirmation followes Verses 19. and 20. For this is thank-worthy if a man for conscience toward God endure griefe suffering wrongfully For what glory is it if when yee be buffeted for your faults you shall take it patiently but if when yee doe well and suffer for it you take it patiently this is acceptable with God THe Apostle applies the reasons to that part of the exposition which might be most doubted and so gives three reasons why servants should be subject even to evill masters The first is taken from the acceptation of such subjection with God verses 19. and 20. The second is taken from their calling verse 21. The third from the example of Christ afterwards The argument from acceptation
repented It is a signe of true mortification when 1. A man hath seriously condemned himselfe before God for his sin 2. When he feeles the wonted violence of affections after sinne and the world to be deaded and his heart growne dull and out of taste in matters of sin and the world He is crucified that hath his lusts and affections crucified Gal. 5.24 3. That he is weary of life is selfe by reason of the remainders of sin in his flesh Rom. 7. 4. That hath felt as sensible sorrowes for his sinnes as he was wont to doe for his crosses sorrowes I say that are voluntary and for sinne as it is sinne Doâ—t 4. The Passion of Christ is the best medicine to kill sin in us he died that we might die to sin There is a vertue in the death of Christ to kill sin Rom. 6. Now the death of Christ may be said to kill sin First in respect of the guilt of sin Christ in his death paid all that was needfull for satisfaction and â—o destroyed the imputation of it and stilled the clamour of it It cannot cry against us in heaven because God is fully satisfied and the bond discharged and cancelled the plea of our sins died in the Passion of Christ. Secondly in respect of the hatefulnesse of it or the demonstration of the hatefulnesse of it The Passion of Christ gives all men occasion to see how unworthy sin is to live that made him die when it was only imputed to him and not done by him Thirdly in respect of the power of it in us actually There is a secret vertue in the wounds of Christ to wound sin and in the death of Christ to kill sinne and therefore the Scripture speakes not only of the merit but of the vertue of his death Rom. 6. Phil. 3. which vertue is secretly derived unto the penitent sinner by the ordinances of Christ his Word Prayer and Sacraments Uses The Use should be for triall men may know whether as yet they have any part in the death of Christ by inquiring whether they be dead in their sins First they have no interest in the merit of his death that have not experience of the vertue of his death in killing their corruptions Secondly for instruction When godly men find any corruption begin to be too strong for them they must flye to Christ for this medicine and then there is no sin so strong in them but by constant prayer to Christ for the vertue of his death will be subdued if they pray in faith Prayer gets the medicine and faith applies it to the disease Doct. 5. True mortification doth not encounter one sin only but sins in the plurall number and indefinitely It notes that in true repeâ—tance there is a respect had to amendment of all sins To amend only one or two faults is not true repentance for he that is truely dead is dead to sins there is no sin but the true Convert desires and endeavours to be rid of it so far as hee knowes it to be a sin Herâ—d did mend in some things but yet was not sound because in one sin he minded no repentance And this point doth give an infallible rule of triall of mens estates in Christ for no wicked man on earth doth so much as in true desire forsake all sin There be some corruptions he knowes that he would upon no conditions part with To desire and endeavour to be rid of all sins is an infallible mark of a child of God Doct. 6. Mortification makes a man dead only to sins it doth not make him of a dead and lumpish disposition in doing good duties Heb. 9.14 nor doth it require that it should destroy his nature or naturall temper or the parts of his body but his sin only nor doth it kill his contentment in the creatures of God and the use of lawfull things nor doth it destroy his liberty in lawfull delights and recreations it kils his sin only Might live unto righteousnesse These words containe the second effect of Christs death and passion viz. the raising of us unto a righteous life his death makes us live and live righteously Divers Doctrines may be hence observed Doct. 1. First that men truely mortified shall live happily These dead men will live there is no danger in great sorrow and the other workes of mortification It kils sin but the soule lives by that meanes He is sure to live that is dead to his sins Rom. 8.13 Esay 26.19 1 Pet. 4.6 Ezek. 18. Hos. 14.2 The reasons are first because God hath promised comfort to such as mourne for sin Mat. 5.4 Pro. 14.10 Secondly Christ hath a speciall charge given him to looke to those mourners that they miscarry not Esay 61.1 2 3. Thirdly they are freed from eternall death they cannot be condemned 1 Cor. 11.31 32. Iob 33.27 28. Fourthly because the fruit of the lips is peace to these they are ever after interessed in the comforts of the Word Esay 57. 15 18. Fiftly the nature of godly sorrow is only to tend to repentance it is worldly sorrow that tends to death 2 Cor. 7.10 Sixtly they that are conformed to the similitude of Christs death by mortification shall be conformed to Christs life by the resurrection from the dead Rom. 6.5 8 11. Uses The Use may be first for confutation of such as think that mortification is a way full of danger and makes many men come to great extremities whereas they may here see there is no danger in it Hellish terrours and despaire and some kinde of diseases may make strange effects in some men but never was any hurt by godly sorrow for sin if we will beleeve the Scriptures and therefore it should incourage men to fall to worke soundly about searching their wayes and confessing their sins and judging themselves in secret for their sinnes Iames 4.7 2 Cor. 7.10 11. But here men must looke to some few rules First that they see the warrant of the course in the Word and know the places that require these duties that they lay up such promises made to the duties of mortification as may uphold their hearts in the practice of them Thirdly that they refuse not consolation but when they have found true humiliation for their sins and comfort from God in his ordinances that they turne their sorrow into joy and their prayers into thanksgiving and spend their dayes alwayes rejoycing in the Lord. Doct. 2. It is not enough to die to sinne unlesse wee also live to righteousnesse it is not enough to forsake our sinnes but wee must spend our dayes in good workes we are so charged to cease to doe evill as withall we are charged to learne to doe well Esay 1.16 we must bring forth fruits worthy amendment of life as well as confesse our sinnes Matth. 3.8 A man will cut downe his fig-tree for want of good fruit though it beare no ill fruit Luke 13.6 It will not please any
husbandman that his land beare no thornes not briers not weeds if it beare him not good graine It is not enough for a servant that he do his Master no hurt but he must â—ee to it that he do his Masters worke For first obedience and good fruits are required at our hands in the Law of God besides the prohibition of sinne Secondly Christ dyed to this end that we might live righteously as well as die to sinne Thirdly because all the gifts of the Spirit bestowed on us in our regeneration are given to profit withall not to lay them up in a napkin 1 Cor. 12. Fourthly because we shall be judged at the last day according to our works Rom. 2.6 Use. And therefore this shewes the dangerous folly of such carnall people as think if they come to Church and live civilly and doe nobody no wrong they are out of all question in a right course And besides it should awake carelesse and sluggish Christians to look to their gifts and remember what accounts they will give to God for their unprofitablenesse and unfruitfulnesse 2 Pet. 1.8 Doct. 3. It is from hence evident that the only living is to live righteously He is worthy to be sayd to live that lives to righteousnesse a religious life is the best life And these are the reasons First because it is the most honorable life For to live to righteousnesse makes a man highly in the favour of God Psa. 11.7 Prov. 15.9 and it shewes that a man is borne of God 1 Ioh. 2.29 and besides it helps a man to the best and most blessed memoriall Prov. 10.7 and the fruits of righteousnesse are the best means of glorifying God Phil. 1.11 And therefore Salomon sayd well that the righteous is more excellent than his neighbour Pro. 12.26 And David saith They are the only excellent Ones Ps. 16. whereas every wicked man is lothsome and a sinfull life is a shamefull life Prov. 1â— 5 c. 14.34 Secondly because it is the most profitable life and the most gainfull for blessings are upon the head of the righteous Pro. 10.6 The wicked worketh a deceitâ—ull work but to him that â—oweth righteousnes shall be a sure reward Pro. 11.18 And righteousnesse is both the best riches and the most durable Pro. 8.18 19 20. And it hath the promise of this life as well as the life to come 1 Tim. 6. Iob 8 6. And the profit of righteousnesse will help a man when he is to die when the treasures of the wicked will profit nothing Pro. 10.2 Yea a good man lacketh not an inheritance for his childrens children and the wealth of the sinner is many times layd up for the juit Thi rely because it is the safest and quietest life Hee that walketh uprightly walketh surely Prov. 10.19 and the fruit of righteousnesse is peace Iam. 3.18 For Gods promise is that no evill shall happen to the just whereas the wicked shall be filled with mischiefe Pro. 12.21 And Gods blessing makes them rich and he mingles no sorrow with it Pro. 10.21 and 15.6 And righteousnesse is reckoned as an impenetrable aâ—mour 2 Cor. â— 7 And God doth marke every one that doth righteousnesse and solaceth his heart Esay 64.5 And the very doing of good is sweetnesse to the â—ouâ—e Pro. 13.19 And whereas there is no peace to the wicked the righteous is at peace with God with Angels with the creatures and with all godly men Fourthly because it is the most durable life for the feare of the Lord prolongeth the dayes but the yeeres of the wicked shall be shortned Pro. 10. 27.30 The way of righteousnesse is life and in the path-way thereof is no death Pro. 12.28 As a whirl-winde so is the wicked seene no more but the righteous is an everlasting foundation Prov. 10.25 Fiftly because it is a life that ends the best of all mens lives for the wicked is driven away in his wickednesse but the righteous hath hope in his death and great hope too having the promises of a better life and so much glory as the eye of mortall man never saw nor eare of man heard nor came into the heart of a naturall man Pro. 14.32 1 Tim. 6. 1 Cor. 2.9 Sixtly because righteousnesse is more proper to the soule What is riches or honour or any outward thing to the soule of man or what shall it profit a man to provide the whole world to be his estate if hee provide not grace for his soule Riches profit but the outward estates of a man whereas righteousnesse profits the man himselfe And therefore Adams losse was greater in losing his innocency than in losing of Paradise What can it profit a man to have all other things good about him if he be not good himselfe Use. The Use should be first for triall Men should throughly search themselves whether they be indeed righteous men and the more carefully should they search because the most righteous on earth have their many ignorances and frailties There is no man but sinneth daily and in many things And besides a man may attaine to some kinde of righteousnesse and yet not enter into the Kingdome of heaven as there is a generation that are pure in their owne eyes and yet are not cleansed from their sins And the Pharisees had a righteousnesse that had many praises they gave almes and fasted and prayed long prayers and did that which was warrantable in respect of the Law outwardly and yet if our righteousnesse exceed not the righteousnesse of the Scribes and Pharisees we cannot enter into the Kingdome of heaven Quest. But how may a man know all his infirmities notwithstanding he be truely righteous and have such a righteousnesse as doth exceed the righteousnesse of the Scribes and Pharisees Ans. For answer hereunto I will cast the signes of a righteous man into two rankes First such as describe him in himselfe secondly such as describe him in the difference from Pharisaicall righteousnesse The signes that describe him in himselfe either appeare upon him in his infancy or in his ripe age In the very infancy of the just man even when God first changeth his heart and cleanseth him and raiseth him up to live righteously there be divers things by which he may discerne the truth of his sanctification as First by the dissolving of the stoninesse of his heart When God comes effectually to cleanse a man he takes away the stony heart out of the body and gives him a heart of flesh he may feele his heart melt within him especially when he stands before the Lord when the Lord is fashioning of him for himselfe by his Ordinances Ezek. 36.25 26. He hath a new heart that hath not a stony heart Secondly by the rising of the day-starre in his heart The Father of lights when he renueth the heart of a man causeth a sudden and heavenly light as it were a starre to shine in the understanding by vertue of which men see more into
the mysteries of Religion in that first moment than they did all the dayes of their life before This is that new spirit the Prophet speaks of He that sate in darknesse before now sees a great light he sees and wonders at divine things in Religion whereas before he was a â—ot and understood nothing with any power or life and by the comforts of this light he can heare as the learned understands doctrine in a moment which before was altogether harsh and dark unto him 2 Pet. 1.19 Ezek. 36.28 Psal. 119.130 Mat. 4.16 Esay 50 4. Thirdly by his vehement desire to righteousnesse or after righteousnesse Mat. 5.5 Which he shewes many wayes as by the loathing of himselfe for his want of righteousnesse and for all his wayes that were not good Ezek. 36.35 and by his estimation of righteousnesse above riches and all worldly things Psal. 3.8 9. and by his affectionate enquiry after directions for righteousnesse Men and brethren what shall we do to be saved Act. 2.37 and by his longing after the Word of truth by which he may learne righteousnes Fourthly by his estimation of righteousnesse in others he honours them that feare the Lord as the only Noble Ones all his delight is in them and he loves them and longs after them for righteousnesse sake Fiftly by the covenant he makes in his heart about righteousnesse he not only consents to obey Esay 1.19 but hires himselfe as a servant to righteousnesse resolving to live to righteousnesse and spend not an houre in a day but a life in the service of righteousnesse Rom. 6.13 18. And as the righteous man growes more strong and better acquainted with God and his Ordinances and the workes of righteousnesse other signes break-out upon him which doe infallibly prove the happinesse of his condition such as are First vexation in his soule at the wickednesse and unrighteousnesse of others 2 Pet. 2.8 Secondly rejoycing with joy unspeakable and glorious when he feeles the comforts of Gods presence and begins to see some evidence of Gods love to him in Christ 1 Pet. 1.9 Thirdly the personall and passionate love of the Lord Jesus Christ the fountaine of righteousnesse though he never saw him in the flesh esteeming him above all persons and things 1 Pet. 1.9 Phil. 3.8 9. longing after his comming with great â—rivings of affections 2 Cor. 5. 2 Tim. 4.8 c. Fourthly flourishing like a Palm-tree when he is planted in the house of the Lord and enjoyes powerfull meanes in the house of his God growing like the Willowes by the water-courses Psal. 92.12 13. and 1.3 Fiftly resolution to suffer any thing for righteousnesse sake Mat. 5.12 so as he will forsake father or mother house or lands yea life it selfe rather than forsake the truth and the good way of God Mat. 16.23 Mark 10.29 Sixtly he lives by faith The just lives by faith In all estates of life hee casâ—eth his cares and himselfe upon God trusting on the merits of Jesus Christ and is in nothing carefull but patienâ—ly waits upon God Gal. 2.2 Heb. 10.38 Gal. 3.11 And thus he is described in himselfe Now his righteousnesse is distinguished from the righteousnesse of the Scribes and Pharisees by divers signes and markes as First in the ends of it His righteousnesse is not intended for the praises of men for his praise is of God Rom. 2.26 He doth not his work to be seen of men Mat. 6.1 c. He had rather be righteous than seem so Secondly in the parts of it The Pharisees righteousnesse is outward his is inward also The very thoughts of the righteous are right Pro. 12.5 Hee strives to get a cleane heart as well as cleane hands and is as well grieved for evill thoughts and lusts and desires within as for evill words or works whereas the Pharisee is but like a painted sepulchre all full of rottennes and filth within his soule desires evill when he dares not practise it in his life Pro. 21.10 Againe the Pharisee makes conscience of great commandements but not of the least Hee refraines whoredome murder perjurie swearing by God sacriledge c. but makes no conscience of filthy speaking anger swearing by that which is not God or by lesser oathes deceit covetousnesse or the like whereas a righteous man indeed makes conscience even of the least commâ—ndements Mat 5.19.20 Again a Pharisee may be good abroad but is not usually so at home but he that is truly righteous is so at home as well as abroad hee becomes a good husband master father friend c. as well as a â—â—od man Finally the righteous man hath respect to all Gods Commanâ—ements whereas the Pharisee in some one or other of the commandements lives in the breach of it wilfully and without out desire of râ—formation some in covetousnesse and extortion some in lust and filthinesse Thirdly in the degrees or measure of righteousnesse The Pharisee is carefull of some few workes of which he seekes glory but the righteousnesse of the just man is as the waves of the sea he is industrious to increase in all well-doing and to bee filled with the fruits of righteousnesse every day Esay 48.18 Fourthly in the continuance of righteousnesse The just man doth righteousnesse at all times Psal. 106.2 Luke 1.75 his desire is for ever to bee imployed in good workes whereas the Pharisâ—â—s righteousnesse is but by fits and as the morning deaw and if trouble come for righteousnesse he fals away and forsakes his righteousnesse c. And thus of the Use for triall Use 2. Secondly the excellent living of such as live righteously may greatly reprove such as cannot be stirred with these things to a conscionable care of forsaking their sinnes and of living righteously Quest. What should be the cause that such men as heare so much of the excellent estate of righteous men are not perswaded to convert and embrace that kinde of life Answ. The cause is divers in divers men as First in some it is long of certaine corruptions that discover themselves about the hearing of the doctrine of righteousnesse For either mens hearts are like a beaten path in the high-way that the sound of doctrine cannot enter into their understanding Mat. 13. Or else they understand not with application to themselves but thinke only how the doctrine may fit others Luke 13.1 2. Or else they meet with some hard condition that they are not willing to observe as the rich young Pharisee did or some other harsh doctrine as they account it which doth so vex and offend them that they fall cleane off from the respect of Christ and holinesse as Iob. 6.59.66 Or else they have some vile opinions that let them in the time of hearing as to thinke that one is not bound to doe as the rules of Scripture doe require or that if one be not a grosse offender God will not impute lesse faults contrary to our Saviours doctrine Mat. 5.18 19 20. Or else their
our faces toward Zion Ier. 51.4 5. Hosh. 14.2 3. 2 Chron. 6.24 37. Ierem. 3.13 Ioel 2.12 Thirdly we must order our wayes to a generall reformation The Prophet complaines that they would not frame their doings to turne to the Lord importing there can be no returning to God unlesse men cast their courses into a frame of reformation Hos. 5.4 Men must amend their doings and their workes Ier. 35.15 Fourthly we must returne in sincerity and that hath divers things considerable for 1. We must returne with our whole hearts nor fainedly Ier. 3.7 2 Chron. 6.38 our very faces must be turned from so much as looking after our abominations Ezek. 14.6 2. We must returne from our owne evill wayes every man from his way note it from his way that is from those courses in which he hath specially offended Iames 3.8 Esay 55.7 the wicked must forsake his way 3. WE must forsake not only outward sins but inward sins also we must reforme the wandring of our hearts as well as our lives the unrighteous must forsake his very thoughts Esay 55.7 and put downe the very Idols of his heart Ezek. 14.7 4. We must turne from all our transgressions It is not enough to forsake sin as some outward or inward sins but we must forsake all sorts of sins Ezek. 18.30 5. We must returne with resolution never to start backe we must not be like a deceitfull bow Hos. 7.16 Fiftly we must so returne as we must consecrate our selves to God to wait upon him continually Hos. 12.6 and to â—erve the true and living God 1 Thes. 1.9 and to doe workes meet for repentance Acts 26.20 The ninth point is the signes of returning or how we may trie whether we be effectually returned and that may be partly gathered by some of the points before and partly by some other things may be added He that is truely turned may know it First by the cause of his returning It was somewhat above his own power or disposition It was God that turned him by his Word neither did hee turne out of despaire as Iudas did but faith in God and perswation of Gods goodnesse in Christ made him returne He feares God and his goodnesse Secondly by the manner of his returning For if he returne in the manner before mentioned he needs not doubt the truth of his repentance especially if he be sure to have no hypocriticall or carnall ends of his reformation and that he doe desire to returne from all his transgressions making conscience of the least Commandement of God as well as the greatest and of secret sins as well as open and of the evill that leaves to his best workes Esay 1.16 Thirdly by the fruits of repentance of returning and so he may comfort himselfe 1. If he esteeme Christs pasture above all worldly things finding the sweetest savour in the Word of all things in this life Psalm 19. and 119. 2 Cor. 2. 2. If he have a mind to know God that he find that out of habituall disposition he have an earnest desire to know God and to be knowne of him Ier. 24.7 he will follow on to know the Lord Hos. 6.3 3. If he doe distinguish betweene the precious and the vile Ier. 15.19 and discerne betweene the righteous and the wicked betweene him that serveth God and him that serveth him not Mal. 3.18 esteeming godly men to be the onely wise men Luke 1.17 4. If he be carefull to put iniquity far from his Tabernacle if he be carefull to reforme his house and cannot abide to dwell where sin dwels unreformed Iob 22.23 5. If he become as a little childe for humility and trust upon God for all things necessary as the little child trusts upon his father for diet clothes inheritance preferment c. without any doubting or carking care 6. If he be earnest with God to heale his nature and to perfect his worke Esay 19.22 Ier. 31.18 19. He prayes and that earnestly for the mending of his disposition to wander 7. If he be profitable according to his bignesse and pasture if he be full of mercy and good fruit if he be zealous of good workes These be things meet for repentance that is things that be of equall weight with it in the scales they each of them weigh just as much as repentance The last point is what should be the reason that men have so little minde to returne they will not be driven home againe though they know that they live sinfully and heare of Gods wrath and discerne vanity in all their pleasures and that sin hath usually proved it selfe to be a lie and that they are in danger of strange punishments and of eternall torment What I say should be the lets of returning or rather the causes that they minde not to returne Answ. The causes are First the Divell is the cause he hath blinded their eyes and workes effecâ—ually in them and leads them wandring and captive at his will 2 Cor. 4.3 Ephes. 2.2 2 Tim. 2.26 Secondly impotency of consideration is the cause they neither can nor doe thinke of the arguments should make them to returne or move them they cannot spend an houre in the consultations upon it whether they doe well not to returne Thirdly ignorance of the glory of Religion and the Kingdome of Jesus Christ Col. 1.26 there is a vaile upon their hearts 2 Cor. 3. Fourthly opinion that it is dishonour and shame to return this makes divers continue in erroneous and humorous conceits or in fantasticall conformity to the wicked yea the very excuses of sinning because they feare they shall be vilified laughed at and censured for it Fiftly expectation to have their particular courses to be proved to be sins Thus doe almost all men in their times persist in their sins under the coverture of this question Who can prove them to be sinners Thus scapes usury excesse and vanity of apparell excesse likewise in drinking of healths till the wine inflame them swearing prophanation of the Sabbath c. being willingly ignorant of this that God hath condemned sin in the generall in Scripture and layes it to men to looke unto it that they fall not into his hands for transgressing and if they doubt they must be ruled by their teachers Sixtly forgetfulnesse of their latter end Therefore is their iniquity in their skirts still because they remember not their last end for both the terrour of that day and the shortnesse of their life and the judements they would meet with of those things if they were to die would fright them out of those courses But they will not apply their hearts to wisedome because they cannot remember their dayes Lam. 1.9 Psal. 90.12 Seventhly evill teachers are a great hinderance for they strengthen the hands of the wicked and by preaching peace perswade them they are in no danger Ier. 23.14 Ezek. 13.22 Eighthly in some there is a very spirit of fornication in the midst of them they
are so excessively delighted with an influence after the courses they take that no arguments can enter into their hearts though they have never so good meanes used Hos. 5.4 Ninthly there is in some men a senslesse spirit a fat heart a reprobate mind so as the things they doe see yet they cannot lay them to their hearts nor be stirred by them and so for the most part they see little or nothing at all but are utterly unteachable There are of these sorts of men almost in all assemblies aad conditions of Christians where they have had the meanes with much power Esay 6.10 Acts 28.27 Tenthly there is in some a perverse spirit wilfully to reject the Word of God and all good counsell though they know they are not right and so follow vanity and become vaine 2 Kin. 17.14 15. and by following foolish vanities forsake their owne mercies Eleventhly the custome of the world hath overcome many and that makes their hearts dead and senslesse and carelesse of returning the examples of the most and of the wise men and great ones of the world hath confirmed them in their wandrings Ephes. 2.1 2. Twelfthly despaire is the cause in some they say there is no hope Ier. 18.12 Use. The Use of all should be especially to awaken the carelesse and to perswade men all shifts and excuses laid apart to set their hearts upon this worke of repentance and returning men should not be like horses or mules but receive instruction and turne unto the Lord else iniquity will be their ruine if they repent not they must perish and they doe nothing by their delaies but heape up wrath against the day of wrath They live foolishly for while they reject Gods Word what wisedome can be in them and they must die miserably Are they not as clay in the hands of the Potter and will they still provoke God to his face Yea if they frustrate the power of all the meanes they enjoy so as it may not be of effect to turne them it shall be easier for Sodom and Gomorrah in the day of judgement than for them yea the very dust of their feet whose ministry they have despised will rise up in judgement against them Unto the Shepheard The happinesse of the penitent consisteth in this that they live ever after under a Shepheard and Bishop for their soules First then they have a Shepheard to tend them Here divers things are to be inquired First who this Shepheard is seeing the Text mentions him not expresly The Prophet Ezekiel sâ—ith it is Gods servant David Ezek. 34.23 and in HeiÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord Jesus raised from the dead is said to be the great Shepheard 〈◊〉 the sheep who is therefore called David because he came oâ—e of the 〈…〉 of David Secondly who the sheepe are and they are not cattell but men Ezek. 34. ult yet not all men but Gods Elect even those his Father gave him Iohn 10.29 and those chiefely when they are returned as the coherence â—hewes Thirdly the attributes given to this Shepheard in other Scriptures Here he is named barely The Shepheard but it is profitable for us to know what kind of Shepheard he is and so foure things are said of him 1. That he is one Shepheard that is that it is he only to whom immediately the charge of these men is given Exek 34.23 2. That he is the true Shepheard and that in divers respects First in respect of his calling he came not in by the window as the theefe and robber doth but was called of God to this worke even from the womb Esay 49.1 Iohn 10.2 Secondly he is a true Shepheard because he hath all the imploiments that belong to a Shepheard he goeth out to his flocks with a rod and a staffe and his Shepheards crooke he hath a rod to drive-on his sheep both a rod of instruction and correction and he hath a crook to catch them and pull them backe and he hath a staffe to drive away evill beasts Psal. 23. Thirdly he is the true Shepheard because never Shepheard did his worke or discharged the trust and care laid upon him so faithfully The best Pastors and their actions done by those that be men and after their owne hearts yet have many frailties and faile many waies both in skill attendance and power 3. That he is the good Shepheard by an excellency Iohn 10.11 and so he is in divers respects First because other Shepheards have their flockes delivered to their hands but he seekes his sheep and hath none but such as he was faine to find out in the woods and desarts and solitary places of the world yea he left as it were his owne glory to come downe from heaven to looke these lost sheep Ezek. 34.11 12. Secondly because he laid downe his life to redeeme his sheep and to get power to bring them backe Iohn 10. 15. yea put his necke under the sword of his Fellow his Father he was contented that his owne Father should kill him Zech. 13.7 Thirdly because he keeps such sheep as have no fleeces on them but what he gives them all his were naked sheep that no other Shepheard would have taken up hee cloathes them all with the fleeces of his owne righteousnesse and so becomes the Lord their righteousnesse Ier. 23.4 6. Fourthly because he is compassioâ—â—â—ely moved with the wants and distresses of his sheep not for himselfe but for their sakes and this he shewes not onely by pitying them when they have no subordinate Shepheards to tend them but by loathing those evill Shepheards that leade them to evill pastures or any way hurt them Zech. 11.8 4. That he is the great Shepheard Heb. 13.20 and so he is in divers respects First because his sheepe are his owne Other Shepheards for the most part tend the sheepe of other men but all his sheep are his owne Iohn 10.12 Secondly because he markes all his sheep he did not only seek them when they were lost but made them when they were not Psal. 100.3 They are not only the people of his pasture but the sheep of his hands Thirdly because he hath more flockes than any Shepheard ever had for he hath flocks in all parts of the world to the very ends of the earth Micah 5.4 For he was not only to raise up the Tribes of Israel but to be a light to the Gentiles and giveth salvation to the ends of the earth Esay 49.6 Fourthly because he is great in skill and power in skill because though he haâ—e such great flocks yet he knowes all his sheep particularly and calls them 〈◊〉 â—heir names Iohnâ—0 â—0 3 and so he knowes all their wants and diseases too 〈◊〉 all the waies to help and cure them In power because he hath a mighty â—â—me Esay 40.1 â— 11. and he stands and friends them in the strength of Jehova and in the majesty of the name of the Lord his God Micah
or no. Quest. But how may I know that I am won effectually now at this time of remorse or now that I resolve to take a new course Answ. Thou art right and effectually converted if these things following be true of thee 1. If thou be inwardly abased and humbled in the sight of thine owne vilenesse if in thine owne eyes thou discerne thy selfe to be a foole and unapt for Gods kingdome and if thy sins be a sensible loâ—d and burthen unto thee of which thou art weary Mat. 5.3 11.29 1 Cor. 3.18 and thy pride and conceitednesse be subdued 2. If thou have overcome the world 1 Iohn 5.4 5. 2.15 and canst shew it by forsaking the fellowship of ungodly persons 2 Cor. 6.17 and canst deny the carnall counsell of carnall kindred Mat. 10. and canst hold on this course notwithstanding the reproaches will be cast upon thee and others Esay 8. 59.15 1 Pet. 4.5 and dost find that thy taste in earthly things is marred so as thou dost not find that favour in them thou wast wont to doe Rom. 8.5 3. If nothing can heale thee of those remorses thou feelest but the Word and Ordinances of God Hosea 6.1 2. If merry company carnall counsell or time will heale thee without spirituall medicine thou art not right 4. If thou have attained to an esâ—imation of Jesus Christ above all things accounting him only precious and findest that thy heart striveth to settle it selfe in the trust upon him and his merits Phil. 3.8 Gal. 6. 1 Pet. 2.6 5. If thou have a spirit without guâ—te Psal. 32.2 and that will appeare 1. By thy desire to bee godly and religious more than to seeme so Rom. 2.26 2. By thy desire to be rid of all siu and to be turned from all thy transgreâ—â—ions Ezech. 18.30 setting thy selfe against thine owne iniquity 2 Sam. 22.24 If thou feele a combat within thee the spirit striving against the flesh as well about inward sinnes as outward against the very evill that cleaves to thy best workes and against those sinnes that thou most lovest or have beene most gainefull or pleasing to thee Gal. 5.17 3. This will be clearer if thou desire to forsake thy sinnes in thy youth or prosperity while thou couldest yet securely commit them 4. If thou keepe thy goodnesse in all companies as well when thou art absent farre as when thou art present with such as are religious Phil. 2.12 doing righteousnesse at all times Psal. 106.2 6. If thou love the house of God above all the places in the world and that thy thirst after meanes continue and last and be renewed after the food of thy soule as thy stomacke is afteâ— thy bodily food Psal. 26.8 84. Iob 23. 12. Psal. 119.20 7. If thou honour them that feare the Lord and are religious above all the people in the world discerning betweene the righteous and the wicked contemning vile persons and joyning thy selfe to the godly as the people thou wilt live and die with and as the best companions of thy life Psal. 15. Mal. 3.17 Psal 16.3 1 Iohnâ— 14 8. If the vaile be taken off thy heart so as thou canst heare as the learâ—ed and understand spirituall doctrine that before was harsh and foolishnesse to thee 1 Cor. 2.14 2 Cor. 3.15 16 18. Esay 51.6 9. If thou find that thou canst not sin Marke it the Apostle Iohn saith he that is borne of God cannot sin he meanes he cannot sin as he was wont to doe for either God crosseth him still and hinders him or he finds that he cannot affect his sin so heartily or commit it with his full consent or with his whole heart as he was wont to doo 1 Iohn 3.9 the power of sinning is marred and dissolved in him Now that this worke may prosper if you find your selves any way effectually won be advised then to looke to these rules following 1 Take heed of smothering of doubts aske the way to heaven and seek resolution in things of so high importance as your Vocation Justification Sanctification and Salvation are Ier. 50.4 2 Looke to it what teachers and what doctrine you heare choose that food for your soules that is most wholesome be not carryed away with the inticing words of mans wisedome 3 Be carefull to humble your soules in secret judging your selves for your sins before the Lord. Be not sleight in this great worke though you have repented yet repent still till your hearts be fully settled and the power of your corruptions broken rest not upon common hopes or probabilities or the good opinion others have of you but lay a sure foundation for your owne faith and hope Ier. 31.20 4. Come constantly to the light that it may be manifest that your workes are wrought in God and let the Word of God be the light to your feet and lanthorne to your pathes Iohn 21.22 Psal. 50. Gal. 6.16 What remaines now but that I should beseech you to returne unto God with all your hearts Give your selves to God he will keepe that which you commit to him till the day of Christ. Let not our words be as water spilt upon the ground Oh that the Lord would bow the heavens and come down amongst you and take possession for himselfe and perfect the worke he hath begun in some of your hearts Remember the covenant you have made with God in the Sacrament made it I say over the dead body of your Saviour Now is the axe laid to the root of the tree now or never beare fruit This is the day of salvation say you This is the day the Lord hath made for our conversion God is gracious if you turne to him with all your hearts and just if you prove false in his covenant Though grace in you be but as the smoaking flaxe yet it shall not be quenched the Lord establish his worke Iâ— you hold out to the end you shall be saved That they which obey not the word The persons that may be won are described by these words as a Periphrasis of carnall persons men that are not in Christ and so may note either such husbands as were Gentiles or such husbands as were carnall Christians If by those husbands be meant unbeleeving Gentiles a question may be asked viz. how the Gentiles are said to disobey the Word of God seeing it was never given unto them For answer we must understand that at this time the Word was brought among the Gentiles by the Apostles and other Ministers of the Gospel and therefore now they are bound to obey it as well as any others and this was the condemnation of a world of them that light was come amongst them and they loved darknesse rather than light Otherwise considering the Gentiles without the Law brought to them they shall be judged not by the Law written which they had not but by the Law of nature which they had in their hearts Rem 2.15 16. Now if by these words be
our spirits though it be true that the glory of Gods image shines through the body of man as the light doth through the lanthorne in respect whereof the outward man is said to bee made after Gods image but else properly onely the man of the heart is capable of that preferment to be made like God For the fourth point The man of the heart by nature is in a most wofull condition though in those general things before mentioned he excels the outward His miserie will appear if we throughly consider either what he is in his qualities or what he doth in his worke or what he suffers in that estate If you inquire after his qualities by nature first he is vaine Ephes. 4.18 yea so vaine as the outward man dares not act what the man of the heart entertaines Secondly he is foule as Solomon saith Who can say I have made my heart cleane Yea he is so foule that it is as hard a worke to make the he art of one man cleane as to create a world anew Hence David said O Lord create in me a cleane heart Psal. 51. Thirdly he is uncircumcised and altogether indisposed to matters of religion he is slow and hard to beleeve uncapable and unteachable and makes not use of the very first businesse in the entrance into religion Ier. 9.26 1 Cor. 2.14 Fourthly hee is deceitfull above all things hee can bee trusted in nothing Ier. 17.9 Fiftly he is verie unquiet and never enjoyes any sound peace nor is pleased with any condition and oftentimes hee is like the raging Sea Isa. 57. These are his qualities some of them His workes he doth are most abominable for 1. Hee is alwaies imagining mischiefe the whole frame of his thoughts is onely evill continually Gen. 6. There is a world of wickednesse in him evâ—ry day 2. That hee may bee wicked the more securely he imprisons the truth and laies hold upon all the principles in his head that might any way disturbe his course in sin and locks them up in restraint Rom. 1.18 3. He resists the spirit and proclaimes enmitie to God and gets out of the way that so the heart may be farre from God and further the more to provoke God he chooseth strange gods which he daily entertaines and gives unto them what is due unto God These are they are called by the Prophet the Idols of the heart Ezech. 14. And finally he is the authour of all the mischiefes are done by the outward man for it is he that gives wicked lawes to the members and makes the outward man doe all the villanies we see are done in the world Mat. 15. Rom. 7. And as he is most wretched in what he is and doth so is hee in what he suffers for first he is smitten with a most wofull Lethargie alwaies given to sleeping and in danger to go to Hell in any of these sleepes And besides he lives in the darke it is alwaies night with him he never sees day Rom. 13.11 and besides the Divell possesseth him and hath raised strong Holds and fortified himselfe within him 2 Cor. 10.4 and lastly he is an abomination to the Lord. As nothing is more esteemed of God than the man of the Heart if hee bee right so nothing is more loathsome to God if he be wicked Prov. 11.20 Now for the fifth point If any aske what must be done that the man of the Heart may be mended and made right I answer 1. The heart most be prepared prepared I say to returne to God 1 Sam. 7.3 Now the heart is prepared two waies first by a sound confession of the sinnes of the heart when a man acknowledgeth the plague of his evill heart before God 1 Kings 8.38 secondly bâ— earnest prayer to God to direct the heart and set it in order and bow iâ— and incline it to goodnesse 2 Thes. 3.5 Now it is certaine that even these workes of preparation are not neglected of God for hee heareth the preparations of the heart Psal. 10.17 2. It must bee stored with sacred notions and knowledges out of the Word of God The Law must bee written in the heart the Word of God in the sound knowledge of it must be hidden there Psal. 119.11 Ier. 31.33 Esay 51.7 for these sacred notions have a power to master and order the heart 3. It must bee washed and purified It must bee soundly rinsed in the teares of true repentance and then it will become very acceptable to God through the merits of Christ aâ—d his mediation Iames 4.8 Ier. 4.14 God greatly delights in the heart when it is broken and contrite Psal. 34.19 147.3 51.17 Now for the last point The man of the heart is then right when 1. It is true Heb. 10.22 that is when it is without the guile of fraud and dissimulation when it is as it seemes to be in religion when it had rather be good than seeme so 2. It is cleane for Blessed are the pure in heart Mat. 5. Psal. 51.12 24.4 It is a signe the man of the heart is right when it is freed from the liking and residence of naturall filthinesse it was given to and when that continuall frame of vile thoughts and lusts is dissolved especially when it strives after inward purity as well as outward 3. When it is sound in Gods Statutes Psal. 119.80 And so it is first when it is carefull to get warrant for every action from the Word and seeketh doctrine and instruction and to that end comes to the light Pro. 15.14 18.15 Secondly when it submitteth it selfe to the forme of doctrine into which it is delivered The heart is sound in the Word when a man doth from his heart consent to obey and striveth to follow the directions daily given out of the Word Rom. 6.17 especially when it is perfect with God and so it is when it is a willing heart and hath respect to all Gods Commandements and desires to live in no sin 1 Chron. 28.9 4. When the full purpose of the heart is to cleave to God for ever Acts 11.23 And thus of the man of the heart or what is to be apparelled and adorned With what it must be adorned followeth and in generall it must be adorned with that which is incorruptible In that which is not corruptible Foure things may be noted in these words two of them are implied two of them more expresse Doct. 1. That the things belonging to the outward man are corruptible All things that concerne him are â—o for first his substance is corruptible All flesh is grasse 1 Pet. 1.24 so Iob 14.1.2 and besides all his glory is as thâ— flower of the field His riches pleasures honour strength beauty health and all he any way accounts his glory it all will corrupt for either vanitie will consume it or violence will take it away 1 Pet. 1.24 1 Iohn 2.17 Mat. 6.19 20. All earthly things are vanity and vexation of
in our repentance Luk. 4.44 Act. 6.20 Every tree must not only beare fruit but his own fruit proper to his kind as the proper fruit of rich men is mercy and if they had never so many praises otherwise that they were courteous wise just chaste c. yet if they be not mercifull their workes are not good workes Ninthly his workes must bee full before God It was an objection against the Church of Sardis that her workes were not perfect or full before God therefore she is threatned if she repent not to feele the heavie hand of God Rev. â— 1 2. Noâ— as I conceive a mans workes are not full when he is not carefull of every good worke which he knowes concernes him as for instance if a man pray and yet be not carefull of hearing the Word his prayers are abomination to God because his workes are not full There be some duties which he makes no conscience to obey in though he know they be required hee that turneth away his eares from hearing the Law his prayers are abominable Pro. 28.9 If a man would be never so carefull about Gods service and yet make no conscience of the works of mercy required of him his sacrifice is not accepted Hos. 6.6 7 c. Thus the long prayers of the Pharisees will not be regarded if they devoure widowes houses Mat. 23. and so on the other side if a man were never so mercifull a man if he were not also a religious man in the things of Gods service his workes would not abide triall before God they were not good because they were not full And for this reason the workes of civill honest men are not good such were Pauls workes Phil. 3.6 which hee accounts but drosse and dung in comparison vers 8. of such as these Thus of the rules of good workes the kinds follow The vulgar commonly when they heare of good workes thinke of nothing but almes and hospitality or other courses of shewing mercy Now though it be true that workes of mercy be good workes yet they are but one sort of good workes whereas the Christian is bound to be ready to every good work 1 Tim. 3.17 and therefore it will bee profitable to informe our selves of the many wayes by which we may do good workes for thereby such Christians as are not able to give almes may see a way how to enrich themselves in well-doing other wayes These then are the sorts of good workes First to beleeve is a good work yea it is instead of many good workes yea in some sense it is to us instead of the works of the whole Law as it is a means to lay hold on all the good works that ever Christ Jesus did To put on the â—ord Jesus is a good worke in a high degree and so every act of faith in all the passages of a mans life is a good worke for this is the worke of God to beleeve as our Saviour shewes when hee gives that for answer for such as asked what they must doe to doe the workes of God Ioh. 6.28 Rom. 13.12 13 14. This is clearly acknowledged in these other Scriptures 1 Thes. 1.3 2 Thes 1.11 Secondly all workes of piety are good workes all workes of worship that is such workes by which a man doth service to God are all in the number of good workes and so to pray to fast to heare the Word to receive the Sacraments c. are good workes for godlinesse hath the promises of this life and of the life to come and therefore it is profitable to all things 1 Tim. 4.8 And these workes must needs be accounted good workes for they are deare works the blood of Christ was poured out that wee might be cleansed from dead workes to serve the living God Heb. 9.14 Thirdly all workes of repentance all that a Christian doth about his humiliation or reformation are evangelically good workes as if he confesse his sinnes and do execution upon his sinnes if hee make satisfaction for his trespasses to men if he reforme himselfe or his houshold or his charge these and the like are all good workes 2 Chron. 19.3 Fourthly to suffer for a good cause is reckoned in the number of good workes as to forsake father or mother house or land wife or children liberty or life for Christs sake and the Gospels it is in the number of those good things that shall have a good reward Mat. 19.29 Ier. 31.16 Ruth 2.11 12. Fifthly workes of mens particular callings whether in the Common-wealth or Church or family or any vocation or trade of life so workes of Justice are good workes and to obey Magistrates is called well-doing vers 14. of this chapter so to preach the Gospel is a good worke 1 Tim. â— 1 So in the family for parents to bring up their children well is a good worke 1 Tim. 5.10 yea the labours of servants in the family are such workes as shall have reward of God as well as workes of piety Esa. 6. Col. 3. Sixthly workes of mercy are good workes whether it bee spirituall mercy to instruct admoniâ—h or reprove or comfort Psal. 140. or whether it be outward mercy in giving lending visiting defending the poore or the like All confesse these to be good workes Act. 9.16 But that almes may be a good worke these three rules must be observed First that it be given of goods well gotten else no good workes Secondly that he that gives it have a good eye to distribute where there is need for to keepe a good house and to entertain russians and drunkards and gamesters is not a good work nor hospetality because here is not a good eye Thirdly almes muâ—t be given to a good end not for the praise of men or to merit thereby Mat. 6. Thus of the kinds of good workes The questions follow Quest. 1. How can any workes done by any man in this life be accounted good seeing there is none that liveth and sinneth not yea all our workes even the workes of the most righteous are as a menstruous cloth Esa. 64.6 For ansâ—er hereunto I say It is true that if God looke upon the best workes of the most godly in this life and examine them by the rigour of his covenanâ— which he called His covenant of workes then no flesh living can have comfort of his workes but all will appeare lothsome as a menstruous garâ—ent But the workes of the beleeving Christians are otherwaies to bee considered of for First they are tried by the covenant of grace by the benefit of which covenant he is delivered from the rigorous perfection of the Law his uprightnes is accepted instead of perfection he is now no more under the Law but by Gods grace and acceptation his workes are taken as if they had been perfect Secondly he hath the benefit of Christs intercession who presenteth his workes before God covering the evill of them and tendring them to God who accepts