hath done as great a work vpon our hearts as he did when he commanded the light to shine out of darknes in the beginning of the world Thirdly if we consider what glorious things are reuealed vnto vs for by the gospell hee hath caused to shine in our hearts the knowledge of the glory of God c. Finally it is the more comfortable in that the Apostle cals this light maruellous light which is now in the next place to be opened Maruellous light The spirituall light which shines in the harts of the godly by the Gospel is a maruellous light either because it is such as the Godly do maruell at or because it is such as they ought to maruell and wonder at When men first enter into the truth that is when they are first conuerted Christians beeing for the most part full of affections as they that haue scaped lately singular danger and as they that neuer before saw the Kings Court they are frequently stirred vp with admiration at the glory of the Gospell they wonder at and are vehemently affected with the new discouery of the riches of Christ shewed them in the preaching of the Gospell and thus it is a maruellous light in this sense Esay 30.26 But I rather consider of it in the other sense It is a maruellous light though wee should not haue the heart to bee so affected toward it it is maruellous I say First because it is a light that needed the Mediator to procure it none but Christ can giue vs this light Other light is free wee pay nothing for it but this is carried in the hand of the Mediator to vs and for vs Esay 42. and 49. Secondly because it commeth after so long a night of ignorance and sin they must needs account the light precious that haue not seen it a long time as blind men when they receiue sight Thirdly and more because it is a light commanded to shine out of darknes 2. Cor. 4.6 That God should call light out of such darknes as was in our hearts is maruellous Fourthly in comparison with the times of the Law and the shadows of the old Testament Fiftly because it is a light comes not from any creature but from God the Creator God is our light Esay 6.19 And in this respect this light is like the light that shone about Paul Acts 22.6 Sixtly because it is a light that shines at the time of the euening of this world That the Sun should shine in the day time is no wonder but that it should shine in the night or at euening were a dreadfull wonder euen so it is in this last age of the world Zach. 14.7 Seuenthly because it is a knowledge aboue the reach of reason it is the light of faith Eightthly because it shines onely to the godly It is light in Goshen when there is no light in Aegypt that was maruellous and so is it when we see the light shining all abroad and many men sit in darknes euen in the same place in the same congregation city or family When the Godly see cleerly the Wicked discerne nothing light is with-held from the Wicked Ninthly because it hath more force than any other light for it is the light of life it quickens the soule and enlyues it Iohn 8.12 Lastly because it is an euerlasting light it is such a day as no night followeth it The consideration of all this should work diuers things in vs. For if in all these senses it bee a maruelous light then First we should be maruelously affected with it and striue to be exceeding thankful for it How haue we deserued to be cast againe into darknes for our extreme vnthankfulnes How haue wee giuen God cause to take away the Candlestick from vs Let vs therefore striue after thankfulnes and admiration and if the Lord doe work it in vs let vs take heed we lose not our first loue Secondly wee should arme our selues for the defence of the light we should preserue it as a singular treasure both in our hearts and in our Churches we should with the more resolution resist the works of darknes standing alwaies vpon our guard Rom. 13.12 Thirdly we should striue after all the degrees of the assurance of faith Fourthly we should striue to make our light shine the more excellently both for the measure of good works Malac. 5.16 and for the strict precise respect of the exact doing of good duties Now we haue the light so cleerely shining wee may doe euery thing the more exactly then if it were dark Ephes. 5.15 Our gifts must not bee hid The light must not be put vnder a bushell Math. 5.15 Phil. 2.15 We should now auoid not onely greater faulâ—s and falles but lesser stumblings 1 Ioh. 2.10.11 We should doe all things to the life and power of them and shew discretion aswell as knowledge This doctrine also doth imply the grieuous misery of wicked men for if it bee maruelous light into which the godly are called there is a maruelous darknes in which wicked men liue The whole creation of God had been but a confused heape if God had not set in it the light of the Sun such a confused Chaos is the world of men if the Gospell shine not into their hearts Finally this should much comfort the godly they are called into maruelous light in all the sences before named which should much inflame their hearts and they should rebuke their owne hearts for not valuing so rich treasure Wee may from hence take occasion to note how little wee should trust to the iudgement of flesh and bloud in valuing spirituall things when the very godly themselues doe not so much esteeme of them as they should Whatsoeuer we think yet in Gods account the light of the Gospel the light of faith and knowledge the light of Gods countenance c. is maruelous light But if the light of the godly bee maruelous in this world what shall it be in the world to com when God the Lamb shall be their immediate light Heere God lights vs by the meanes there God himself will be our euerlasting light Heere our light may be darkned with clouds of affliction and temptation there shall bee an eternall light without all darknes Heere we haue no light but what is infused into vs there we shall our selues shine as the Sunne iâ— the firmament Hitherto of the description in Tropicall tearms Now it followeth in plaine words Verse 10. Which in times past were not a people yet are now the people of God which in times past were not vnder mercy but now haue obtained mercy THe Apostle takes the words of this verse out of the Prophet Hosea chapter 1.11 where the Lord promiseth that the number of the children of Israel shall be as the sand of the sea and in the place where it was said vnto them Ye are not my people it shall bee said vnto them Ye are my people Now the Apostle
to answer or obey reiect the counsell of God harden their hearts and are therefore extremely miserable for First they iudge themselues vnworthy of euerlasting life Acts 13.46 Secondly they are in danger to bee left and forsaken of God and haue the meanes taken from them Iohn 12.39 Thirdly God will prouoke them many times to ielousie by calling a people to himselfe whom they account foolish Rom. 10.19 especially when they haue rebelled against the means Ezech. 3.6 7. Fourthly God will laugh at the calamity of such men Prou. 1.26 Fiftly and they may bee taken away with sudden destruction Prou. 1.17 Sixtly if they call to God it may be hee will not answer heereafter Prou. 1.28 29 30. Seuenthly if they liue in prosperity that shall destroy them Prou. 1.31 Eightly the dust of the feet of Gods seruants shall witnesse against them in the day of Christ and then they shall bee fearefully punished Now there are another sort of wicked men that are called externally and in some respect internally too and yet are not right such as haue temporary grace doe obey their calling after a sort and for a time for they assent vnto a part of the Word of God which they receiue with ioy and this is called a taste of the good word of God they may also bee perswaded to leaue diuers sinnes as Herod was and may bee indued with diuers graces of the spirit which they had not before Heb. 6.4 5. Now this calling yet is not that effectuall inward calling which is in Gods Elect. For they receiue not the promise of grace in Christ to them in particular to rely vpon it nor are they perswaded to for sake all sinne nor haue they any one sauing grace which is in the godly Now these men are miserable because they are not truly called and the more first because they were neere the Kingdome of God and yet want it secondly because they will bee the hardlier drawne to see their miseries Harlots and Publicanes may enter into the Kingdome of heauen before them Hitherto of our calling and so of the positiue descriptiō of the happines of a Christian the cōparatiue followes in the last words of this verse the whole 10. v. where the Apostle intends to shew thē their happines now in Christ in cōparison of that miserable estate they liued in before so that hee compares the estate of a Christian in grace with the estate of a Christian in nature and this he doth first in metaphoricall termes in the end of this verse and then in plaine words verse 10. In this verse hee compares their misery to darknes and their happines to maruellous light Out of darknes From the generall consideration of all the words two things may bee obserued First that it is profitable euen for godly men to bee put in minde of the misery they were in by nature For the consideration heereof may 1. Keepe them humble to remember how vile they haue beene 2. Quicken them to the reformation of the sinne that yet hangs vpon them Col. 3.5 6 7 8. 3. Work compassion in them towards others that lye yet in their sins and teach them to deale meekely with them Tit. 3.2 3. 4. Make them more watchfull to look on a nature which hath beene so vile 5. Quicken them to redeem the time they haue spent in the seruice of sinne 1. Pet. 4.3 6. It should set the greater price vpon our happines in Christ and so is the consideration vsed heere Secondly that a mind that is truly cured of sinne can easily beare the remembrance of it as it is past A man that hath beene wounded in his arme will endure you to gripe him when hee is well healed A signe he is not well healed when hee cannot bee touched so is it with sinners Thus in Generall The first thing then to be considered of is the misery of men by nature expressed in the word darknes Darknesse The darknes that is in the world is not all of a sort For there is first darknes vpon the earth which is nothing but the absence of the light of the Sunne Secondly there is darknes vpon the outward estates of men in the world and that is the darknes of affliction Now afflictions are called darknes in diuers respects As first in respect of the cause when they fall vpon men by the anger of God The want of the light of Gods countenance is miserable darknes the absence of the Sunne cannot make a worse darknes Secondly in respect of the effects because afflictions darken the outward glory of mans estate and withall breed sorrow and anguish and the clouds and storms of discomfort and grief and for the time depriue the heart of lightsomnesse and ioy Of both these respects may the words of the Prophet Esay be vnderstood Esay 5.30 and 8.22 And so God creates darknes as a punishment vpon all occasions for sinne Esay 45.7 Afflictions may bee compared to darknes in respect of another effect and that is the amazement bred in the heart by which the afflicted is vnable to see a way out of distresse and vnresolued either how to take it or what means to vse for deliuerance Thus it is a curse vpon wicked men that their waies are made dark Psal. 35.6 Thirdly afflictions are called darknes when they are secret and hidden and fal vpon men at vnawares when they are not dreamed of Iob 20.26 And thus of darknes vpon mens estates Thirdly there is a darknes falls vpon the bodies and so it is either blindnes wanting the light of the Sun or else it is death and the graue Death and the graue is called darknes Iob 17.13 and 10.21 22. Psal. 88.13 Fourthly there is a darknes vpon the soules of men and that is spirituall blindnes when the soule liues without the knowledge of God and Iesus Christ especially As it respecteth the will of God in generall it is the darknes of ignorance and errour and as it respecteth the promise of grace in Iesus Christ it is the darknes of vnbelief Eph. 4. Lastly there is a darknes shall light vpon both soules and bodies of wicked men in hell and that is called vtter darknes Mat. 8.12 and 22.15 So that darknes as it comprehends in it the misery of wicked men is either temporall darknes vpon the estates or bodies of men or spiritual darknes vpon the soules of men or else eternall darknes in hell This darknes also may be considered in the degrees of it For besides the ordinary darknesse there is first obscure darknes called also the power of darknes and such was the darknesse of Gentilisme and such is that darknes threatned to such as curse father and mother Pro. 21.20 so was the darknes Ier. 2.1 2. and that our Sauiour Christ speaketh of Luke 22.53 Such also was that night brought vpon the Diuiners Mic. 3.6 7. Secondly there is vtter darknes or eternall darknes in hell which is the highest
degree of the misery of wicked men I take it it is especially the darknes of ignorance is heer meant though the other cannot be excluded That which is euident to bee obserued from hence is that all men that are not effectually called liue in darknes and walk-on in darknes Eph. 4.17 1. Iohn 2.9 Psal. 82.5 It is a continual night with them they are like the Aegyptians that could haue no Sunne to light them but were couered with palpable darknes Neither are they helped that they enioy the light of the Sunne for of all darknesses that which comes from the absence of the Sunne is the least or hath least distresse in it If a man liued where hee should neuer see day or were born blinde yet his distress were nothing in comparison of the darknes especially spirituall that lieth vpon the poor soule of an vnregenerate man which lieth shut vp in miserable darknes which these men may feele in themselues by their liuing without GOD in the world and by the absence of the ioies of God and by their singular vncapablenesse in the things of the Kingdome of GOD and by their strange and absurd errours in conceiuing of matters of Religion by their monstrous thoughts and obiections they feel at some times and disability to conceiue of the worth of eternal things though the least of them bee better than the whole world and lastly by their want of discouering what to do almost in all the occasions of life Vse The vse may bee for singular terrour to wicked men if they had hearts to consider of it to knowe that they liue in such a condition as no prisoner can suffer in the worst dungeon of the world and the rather if they consider the aggrauation of their distresse in respect of the darknes they liue in or are likely to liue in as First that they haue the Diuels as the Rulers of the darknes they liue in who like cruell Iaylers will see to it that they bee kept still in their dungeon with all increase of heauinesse and misery Eph. 6.12 Secondly that their darknes is also the shadow of death a most deadly poisonfull darknes that daily increaseth in the infection and annoyance of it Esay 9.2 Thirdly that they suffer so many kindes of darknes in the vexations and discomforts of each of them Fourthly that it is such grosse darknes so thick and palpable without any mixture of true light or comfort if they had but star-light or moon-light it were some ease Fiftly that they are neither safe walking nor lying still If they walk they go in singular danger for they knowe not whither they go 1. Iohn 2.11 Iob 18.5 6 7. If they lie still and sleep it out they are in danger to be swallowed vp eternally Sixtly that this darknes will not hide from God All they doo is manifest before him Esay 29.15 Seuenthly that it is a continuall darknes it will neuer be day with them so long as they liue in that estate without repentance Iob 15.30 All his daies he eats in darknes Eccles. 5.17 Eightthly that they are in danger euery hour to bee cast into vtter darknes where will bee no ease nor end He knoweth not that the day of this darknes is ready at hand into which if hee fall he shall neuer depart out Ninthly that this is the case of euery vnregenerate man the whole world of them lieth in darknes and not one escapeth it their whole earth is without form and void and their heauens haue no light in them Ier. 4.24 Ob. But wee see wicked men haue ioy and comfort many times Sol. They haue certaine sparkes of light like the light smitten out of the flint first they cannot warme themselues by it nor see how to direct their waies secondly it will quickly goe out thirdly howsoeuer it bee for a time heere yet at length they must lie downe in sorrow Esay 50.10 And the consideration heereof should in the second place much reproue the peruersenes of wicked men and that in diuers respects and considerations First that they can bee silent in darknes as the phrase is 1. Sam. 2.9 that they can liue so securely neuer make mone or humble themselues in their distresse Secondly that they dare which is worse many times call darknes light and light darknes and defend it that they are in as great liberty and safety as the best of them all Oh woe vnto them because they call darknes light Esayâ— 20 Thirdly that they will not come into the light when the dore is opened and while there is spirituall means of light What a thing is this that light is come into the world and the darknes comprehendeth it not Ioh. 1.5 Fourthly this is their condemnation that they loue darknes more then light and preferre their vile condition before the condition of the children of the light Ioh. 3.21 Thirdly let these poore wretches bee instructed if it bee possible 1. To embrace the meanes of light 2. To pray to God to be intreated of them to lighten their darknes doth not hee iustly perish that may enioy the light for asking for it yet and will not Ob. If any ask how may they knowe that they are in darknes Ans. I answer First By the vncapablenes and insensiblenes of the soule in the things of the Kingdome of God Eph. 4.17 1. Cor. 2.14 Secondly By the workes of darknes by the continuall practice of sinne without sound repentance Rom. 13. 1. Iohn 1.6 7. Thirdly in particular by the habituall hatred of the godly because they follow goodnes 1. Ioh. 2.9 11. Fourthly by the absence of God in the vse of his ordinances who is as the Sunne to the Godly Psal. 84.12 And thus of the vse that concerns the wicked Vse 2. Godly men should from hence gather encrease of consolation in their harts from the consideration of Gods mercy in translating them from the Kingdome of darknes into the Kingdome of his deare Loue Col. 1.12 13. they are the men vpon whome God hath accomplished the prophecy and promise of his grace They are the deafe men that are made to heare the words of the book and the blind men that see out of obscurity and darknes Esay 29.18 19. The Lord hath made darknes light before them and brought them being but blind men by a way they knew not Esay 42.16 The people that sate in darknes haue seene great light Esay 9.1 These men are the prisoners that once were in darknes and God sent his owne Sonne to the prison dore to bid them come foorth and shew themselues Esay 49.9 And their deliuerance from darknes should be the more comfortable if they consider First what a world of people are yet couered with darknes Esay 61.1 Secondly that darknes shall neuer returne They enioy a day that neuer shall haue night following Ob. But is there not darknes still in godly men as well as in other men Sol. I answer In some
applies that sentence to the people to whom he wrote shewing that it was accomplished in them Quest. The question is of whom the Prophet and Apostle spake Ans. Some say Of the Israelites in the letter both because the same chapter shewes that they were cast off and called Loammi not Gods people as also because the Apostle is thought to write onely to the Iewes But the Apostle Paul Rom. 9.24 25 26. apparantly expounds it of the Gentiles chiefely and therefore wee must rest in his sence which by the way shewes that this Epistle was written to the Elect amongst the Gentiles as they were strangers and pilgrims in the world and not to the prouinciall Iewes onely The Apostle then to the singular comfort of Christians in those times shewes that now were the Prophesies accomplished concerning the calling of the Gentiles which was before a great mystery hidden from ages and generations Col. 1.26 admired by Angels Eph. 3.10 1. Pet. 1.12 Before I open the words of this verse in particular some vse would be made of this great work of calling the Gentiles and so from the consideration of their estate both before and after calling And first for the meditation of the estate of all the world or the nations of the world before Christ preached vnto them note First the horrible infectiousnes of sin whole worlds of people are poisoned with it Secondly the dreadfull horror of God's Iustice against sin which as wee may see plainly in the sufferings of Christ so also very liuely in the desertion and forsaking of the Gentiles so many millions of men perishing without pardon or pity and therefore it was neuer safe to follow a multitude in euill nor to plead the practice of fathers or forefathers with the like And for the meditation of their calling againe in Christ by the Gospell we may gather matter First of information and so first that God is not tied to any place If Israel after the flesh will not serue him he will raise vp children vnto Abraham from among the Gentiles Mat. 21.43 Secondly that the Church of Christ is now Catholick of all nations and therefore Christs Kingdome the largest kingdom in the world and the glory of it must not be restrained to Rome or any one place Secondly of consolation for heer wee may obserue 1. The infallibility of Gods promises these promises concerne the calling of the Gentiles as being dead and were most vnlikely and yet wee see them fulfilled which should teach vs to trust vpon God 2. The wisdome and power of God working light out of darknes The rebellion of the Iewes is so far from laying Sion waste or dissoluing Religion that it is an occasion of a greater work of God among the Gentiles yea when prophanenesse seems to ouer-growe all and the whole world seems to liue in wickednes yet wee knowe not what times may come for the glory of Religion among Iewes and Gentiles 3. God's wonderfull loue to his Elect hee will gather them from all the foure windes of heauen though they be few in number in comparison and liue dispersed in euery Country yet God the great Husbandman wil not want means to fetch them home into his garner A husbandman that had all his field growne ouer with weeds saue heer and there one grain of corn on a land would neuer be at the pains of gathering separating yet God will 4. The great incouragement that poor sinners and mean persons haue to come to Christ and seek God For heer we see hee hath shewed mercy to the very abiect Gentiles against whom hee had infinite cause of exception and the rather should wee bee incouraged because wheresoeuer wee liue either in East or West we may sit downe with Abraham Isaak and Iacob in the Kingdome of God Math. 8.11 And withall heere is matter of instruction for 1. Wee must looke to our faith For God iustified the heathen onely by faith Galat. 3.8 2. Wee must not be secure but must learne to obserue all things that are commanded vs Math. 28.20 The name of God must bee great amongst vs and wee must offer incense and a pure offering Mala. 1.11 Wee must bee fruitfull especially we that liue in these latter ages of the world lest God hasten the calling of his nation of the Iewes and cast vs off for vnbeliefe and vnfruitfulnes Rom. 11. And thus in generall of the calling of the Gentiles In particular in this verse heere is a twofold comparison first the one respects what they were to God secondly the other respects what God was to them They were to God by nature no people by grace they are his people and God withheld from them his sauing mercy by nature and now by grace they are vnder mercy First of their being a people to God And then of Gods mercy to them Which in times past were not a people The word people is diuersly taken For sometimes it signifieth any multitude or great number of any sort and so Ants are said to bee a people Pro. 30.25 and Caterpillers Ioel 2.2 5. Sometimes it signifies the lower sort of men as they are distinguished from the Nobility in any State and so they are vsed and stiled the common people But properly and originally the word populus was thought to signifie a multitude of citizens in one city enioying the right and communion in society and imploiments vnder one Head and Gouerner Now the holy Ghost in this place affirmes that men that liue in their sinnes without faith and repentance are not a people though they bee neuer so many in number or other prerogatiues and the nations of men liuing without God may be said not to be a people Either because they are a people of no note in no request in respect of true greatnes as the Iews did vilely esteem of all the vncircumcised Or because they were not a peculiar people or as the Antithesis shewes it were not the people of God Now till men subject themselues to God's gouernment by Iesus Christ they are not a people The Empire of the whole world belongs to God and his Sonne Christ Psal. 2.10 Now all nations that come not in to kisse the Sonne are no members of the Empire of the Common-wealth of Israel let them haue what Heads or rulers they wil they are but as so many Rebels or at the least as so many strangers from God's Kingdom therefore called strangers and enemies Col. 1.22 They are neither born of the bloud of Israel nor haue they any right of inheritance from God nor liue they vnder the lawes of the Empire nor made free denisons yea this pâ—â—â—se seems to import that all men that are not gathered into the number of God's people are but a confused heap and disordred multitude neuer happy in respect of any gouernment they are brought into no order and as the Prophet also further saith they are good for nothing Ier. 13.10 God regards them not
bee The vse of this may be diuers But I will onely stand vpon two vses First the consideration hereof should inforce vpon vs a care to make our Election sure 2. Pet. 1.9 Question Now if any ask by what signes I may know that I am elected of God Answer I answer There be diuers infallible signes of Election as for example First Separation from the world when God singles vs out from the world it doth manifest that he hath chosen vs from al eternity Now that this separation may bee prooued sure and infallible we must know 1. That it is wrought in vs by the Gospell 2. Thes. 2.14 2. That it containes in it a contempt of earthly things so as our hearts do vnfainedly dislaime all happines in the things of this world as out of true iudgement resoluing that all is vanity and vexation of spirit The loue of God and the loue of the world cannot stand together 1 Iohn 2.14 3. That it with-drawes vs from needeles society or delight in the men of this world who follow the lusts of life and minde onely earthly things Psal. 26. 4. An estimation of spirituall things aboue all the world Secondly a relying vpon Iesus Christ and the couenants of grace in him so as wee trust wholy vpon him for righteousnes and happines Hence it is that faith is called the faith of Gods Elect Titus 1.1 Thirdly the Sanctification of the spirit 3. Thes. 2.13 which hath in it both the reformations of those euils which were wont to preuaile ouer vs and were most beloued of vs as also the qualifying the heart with such graces as are supernaturall such as those mentioned in the Catalogue 2. Pet. 1.5 6 7 8 9. and such are those graces heertofore mentioned in the sight of saluation Fourthly the testimony of the spirit of Adoption For euery godly man hath a witnes in himselfe 1. Ioh. 5.10 Rom. 8.15 Gods Spirit doth assure Gods Elect that they are elect and that it doth principally by sealing vp vnto them the promises of Gods Word Ephes. 1.13 14. Fiftly by the conformity of Christians vnto Christ in affliction for the Elect are predestinate to bee made like vnto Christ in sufferings Now because this signe must bee warily explicated wee must vnderstand that barely to bee afflicted is not a signe of Election For so may and are wicked men as well as godly men but to become like Christ in the suffering is the signe which that it may be more infallible and cleer wee must obserue in these sufferings 1. The kindes as for example to be hated scorned of the world and reuiled persecuted is a token that wee are not of the world because the world would loue his owne 2. The causes as if wee bee hated for goodnes and doe not suffer as euill doers Ioh. 1â— 8.21 Psal. 38.20 when our afflictions are the afflictions of the Gospel 2. Tim. 1.8 9. Mat. 5.12 3. The effects that wee loue obedience by our sufferings Heb. 5.8 and bee made more holy and fruitfull and quiet and meek and humble by them Heb. 15.11 So as we can say It was good for mee that I was afflicted Psal. 119. 4. By the manner that wee be like Christ in silence Esay 13.7 patience and despising the shame of the crosse Heb. 12.1 2. 1. Pet. 2.21 22 23. praiers to God and submission to Gods will with strong cries and feruency Heb. 5.7 5. By the issue when God giueth a like end to the triall of his seruants as hee did vnto the Passion of Christ making all worke together for the best Rom. 8.28 6. The intertainement which God giues vnto his seruants in the meanes of communion with God For when we meet with God familiarly and continue in his ordinances that is an infallible signe and note of Election as when a man findes constantly the pleasures of Gods house Psal. 65.4 power and much assurance in hearing the Word 1. Thes. 1.4 5. an inward sealing vp of the comforts of the couenant in receiuing of the Sacraments testified by the secret and sweet refreshing of the heart in the time of receiuing the conscience being comforted in the forgiuenes of sinnes past Math. 26.28 an answer and assurance that God hath heard our prayers and beene with vs in his seruice Iob. 15.15 16. and the like Vse 2. The second vse should bee to work in vs a care to liue so as may become the knowledge remembrance and assurance of our Election and so we shall doe First If wee stir vp our hearts to a continuall praising of God for his rich and freegrace heerein Ephes. 1.3 6. Secondly if wee striue to ioy and glory in it continually Psal. 106.5 6. Thirdly if wee loue one another Ioh. 15.17 and choose as God chuseth Eph. 1.4 not despising the poorest Christian Iam. 2.5 Fourthly if we set vp the Lord to be our God to loue him with all our heart and to serue him and in all things to shew our selues desirous to please him and to be resolued to please him and his truth and to his glory c. Deut. 26. Esay 44.1.5 Fiftly if we confirme our selues in a resolution to haue no fellowship with the vnfruitfull workes of darknes nor to suffer our selues to be vnequally yoaked but since God hath chosen vs out of the world to keepe our seluesse from needlesse society with wicked men Sixtly if we continue in the Word and bee patient in afflictions and shew contentations in all estates as knowing that it is our Fathers pleasure to giue vs a Kingdome Luke 12.32 and that all shall worke together for the best Rom. 8.28 and that the very haires of our heads are numbred Math. 10. that nothing can be laid to our charge to condemne vs Rom. 8.33 and that God will neuer cast away his people whom before he knew Rom. 11.2 because his foundation remaineth sure and hee knoweth who are his 2. Tim. 2.19 Seuenthly if we striue to liue without blame and offence that God may no way suffer dishonour for our sakes Eph. 1.4 Thus of the election The next thing by which they are commended is their kinred and generation This word generation signifies sometimes an age or succession of men or so many men as liue in the world in the age of one man so one generation passeth and another cometh c. Eccles. 1. Sometimes it signifies a progeny or off-spring that is so many as doo descend out of the loins of such a one as the generation from Abraham to Dauid Mat. 1. Sometimes it signifies a kinred or stock and so not onely carnall but spirituall and thus wicked men are said to be an adulterous and vntoward generation Mat. 12.39 faithlesse and peruerse Mat. 17.17 and so it is no priuiledge to be one of that generation but wee are called vpon to saue our selues from this vntoward generation Matth. 12.40 so that it is a priuiledge to be one of this sort
begun in the Spirit and would end in the flesh that had forsaken the glorious ornaments and priuiledges of the Gospell to trust vpon beggerly rudiments that forsook the pretious merits of Christ's righteousnes to trust to the stained clouâ—s of their owne righteousnes Gal. 3.1 3. Tenthly the vnthankfull and iniurious person he is a mad man that wil strike his friend that prouoketh him not and so are all Nabals their folly is with them that vse their friends as Nabal did Dauid 1. Sam. 25.25 Eleuenthly the contentious person He is a mad man that laieth snares to catch himself and will speak things that force strokes vpon himself so is euery vnquiet intemperate busie-body A fool's lips saith Salomon enter into contention and his mouth calleth for strokes A fool's mouth is his destruction and his lips are the snare of his soule Pro. 18.6 7. Eccles. 10.12 Pro. 14.3 Twelfthly the implacable person Such men as are so furious there is no appeasing of them but they are like a Bear robbed of her whelps Pro. 17.12 They are mad-men that will heare no reason A stone is heauy and sand is waighty but a fool's wrath is heauier than them both Pro. 27.3 Thirteenthly all men that abuse their prosperity to the greater liberty of sinne and iniury They are mad-men that cannot be ruled vnlesse they be kept fasting A man distracted if you let him haue his belly filled will trouble the whole house so a wicked man if hee enioy prosperity and successe will disquiet the whole town where he liues Ther are foure things saith Salomon disquiet the earth and one of them is a fool with his belly filled that is a wicked man when he prospers and hath what he will Pro. 30.22 Vses The vse of all may be first to shew the misery of all vnregenerate men that liue in a continuall phrenzie or defect of all spirituall vnderstanding It is a wofull Iudgement to haue our reason taken from vs in naturall things but much more in spirituall for vpon this ground it manifestly followes 1. That they lose all the benefit of spirituall instruction all the Ordinances of God during the time of this folly or madnes are meerly in vain to them Their phrenzy makes them not only to want sense but withall to despise all God's counsels Pro. 1.7 2. That they shame themselues in all their dealings for when a fool walketh by the way he saith to euery one that he is a fool Eccles. 10.3 And thus they will vndoo themselues soule and body if they hold on A mad-man if hee gouern his estate will soon ruine it Iob 5.3 3. That they liue shut vp from all the sound comforts of life as fools and mad-men they are shut vp in darknes Eccles. 2.14 God vseth them as we vse mad-men for though hee let them go vp and down the world so they haue a larger room to walk-in than ordinarily our mad-men haue yet God hath chained them though insensibly the world is but a house of darknes to their mindes the sauing light and all the fruits of it are withheld from them 4. That they are in great danger to die of their phrenzy and to perish for lack of wisdome Pro. 22.23 Iob. 36.12 And therefore in the second place this may serue for instruction vnto vnregenerate men to apply their harts to wisdome and imbrace the counsell of God that offers them knowledge grace as is vrged in many places as Pro. 1.20 24 and 8.5 and 9.4 and the rather because if they be wilfull and reiect knowledge God may bee prouoked to for sake them for euer Pro. 1.24 28.31 26.10 Iob 5.3 Thirdly it shewes the wonderfull mercy of God in sauing sinners for what were we all by nature but a generation of fooles and mad-men And therefore it shewes the riches of his mercy and the freenesse of it the riches in that hee glorifies such vnworthy creatures and the freenesse of it in that they are vtterly disabled for deseruing any thing at his hands For what can fooles and mad-men do that they should merit any thing at Gods hands Fourthly it should teach godly men both with patience to beare their wrongs seeing they are distracted and with discretion to auoid them and to haue as little to doe with them as may be For what should the sonnes of God do with the sonnes of Belial And if they abuse them in words to learn not to answere a foole in his folly Prouerbs 26.4 Fiftly all this description of folly and madnes may strike some kinde of amazement and sorrow into the hearts of godly men For as they are vnregenerate in part there are left some dregs of this phrenzy and folly heere in them And hence it is that wee finde in Scripture folly charged vpon them It is true that sometimes they are said to bee fooles by the world for things they doe wisely in and so the Apostles were fooles for Christs sake 1. Cor. 4.10 and Paul ironically calles himselfe a foole 2. Cor. 11.1 Somtimes they are called fooles not because they are so but because that they doe hate some kinde of likenes to folly 2. Cor. 11.17 but yet withall it is true that seriously godly men are said to be abased in themselues for very folly and madnes which they see in themselues so we shall finde euery godly man called beasts by themselues and sometimes by God himselfe and so it is folly and madnes in any 1. To hate reproofe Pro. 12.1 It is there said to be a brutish thing 2. To bee censurers of their friends rashly so Iobs friends are charged with folly Iob 42.8 3. To be pertinacious in defending their innocency striuing to make themselues seeme iuster then they are this was Iobs madnes Iob 42.3 34.35 4. To neglect knowledge and to be carelesse to vse the meanes for instruction and the vnderstanding of holy things Pro. 30.2.3 This made Agur say that he was more brutish then any man and that he had not the vnderstanding of a man in him So much of ignorance as is left in vs so much of folly and madnes is in vs. 5. To fret and bee vnaduisedly angry and froward for anger rests in the bosome of fooles onely Eccles. 7.10 Pro. 24.29 teasty and hasty persons not onely haue folly but exalt it 6. To be indiscreet in words or insufficient to speake with God or men as becomes the matter or to carry our selues indiscreetly this made Dauid loath himselfe so Psal. 38.5 7. To bee vexed and impatient and full of fretting in aduersity Godly men play many mad tricks this way one while fretting at the prosperity of their aduersaries and another while murmuring in their hearts at their owne condition or plotting courses how to conforme themselues to the world and so to report of their repentance This made Dauid call himselfe a beast Psal. 73.3 13 14 15 21 â—2 8. After one hath had experience of Gods gracious prouidence and
protection of God to fall to trust vpon outward things Thus it was madnes in Dauid after so many trials of Gods power for him to stand about to number the people and to rest vpon the strength multitude of his subiects 2. Sam. 24.10 9. To be slow of heart to beleeue and treasure vp the promises of God and the proofes of Scripture that should comfort vs and warrant the truth of our saluation in Christ Luke 24.25 10. To speake proudly or wickedly and with prouocation to others especially to wicked men or if they themselues be wicked men Pro. 30.32 33 11. All dotages about earthly things are in a great degree madnes For godly men that are heirs of the promises and of the Kingdom of heauen to yeeld themselues ouer to the inticements and lusts after worldly things is maruelous folly and madnes especially in them who haue tasted knowne better things to neglect their glory which is their soules for so Dauid calleth his soule Psal. 30. vlt. and to serue the sensuall desires of their flesh is miserable folly 12. All sinfull courses are foolish courses and to deale sinfully is to deale madly Psal. 69.5 The last vse of this doctrine may bee to shew the vanity and insufficiency of all humane wit and learning and morall indowments in comparison of heauenly and spirituall knowledge and vnderstanding For if all vnregenerate men be foolish men then it will follow that a man may be a great wise man in this world and indued with all the ornaments of humane learning c. and yet at the same time in Gods sight bee accounted but as a naturall foole or a mad man in respect of his want of the true wisdome from aboue to discerne things that are excellent that is spirituall things Thus of the fourth doctrine Doct. 5. It is a hard task to ouercome and cure ignorance Ignorant men especially those that are bent against godlines are wonderfully vnteachable God himselfe is faine heere to deuise a strange way to silence them Salomon obserued that these men are wiser then any man that can giue a reason And if a foole be brayed in a morter yet his folly will not depart from him and a reproofe will enter more into a wise man then 100. stripes into a foole yea it is heere to be noted that it is hard to silence them from their reproches and follies The reasons are First because it is naturall to them to bee hatefull and hating others and it is a hard task to ouercome a naturall disposition in man Titus 3.3 Secondly because the vnregenerate minde of man is full of obiections and the diuell suffers many heads of purpose he prompts them and supplies them with cauils Thirdly because many with-hold the truth in vnrighteousnes they doe willingly misprison the truth they desire not information they loue darknes and lies and therefore are loth to haue what might satisfie them and resist the power of the truth and willingly striue to neglect doctrine in publike and Apologies in priuate Fourthly because they incourage one another in an euill way they obserue that the great men of the world and many that are in reputation for wisdome and learning are scorners as well as they yea it mightily confirmes them to heare many times in the very pulpits showres of reproches which ambitious and malicious temporizers powr out to strengthen the hands of the wicked and discourage the hearts of the righteous they think they may reuile securely because they heare that way euerie-where euill spoken of that cause and language is the cause and language of the multitude Fiftly because many ignorant persons when they are confuted yet are so foolish that they will willfully persist in their obiections vpon this pretence that though they cannot reply against the answer yet they think if such and such were there that haue more experience and learning they would confirme and make good what they say Sixtly because malice hath no eares they hate the truth and godly men and therefore are vtterly vnwilling to abate any thing of the disgraces of the truth or godly persons If it be not as they say yet their malice would faine haue it so and if it may disgrace the godly they care not whether it be true or no. Seuenthly because many times God giues them ouer to such a reprobate sence that through custome and euill thoughts and euill surmizes they think verily they doe not much amisse to oppose and hate such persons This was the case of such as reuiled and persecuted the Apostles they thought they did God good seruice as Christ prophesied of them The vses of this doctrine follow Vses First therefore we should not wonder if we see this daily come to pass that men of all sorts should reproch the good way of God so vniustly so foolishly so pertinaciously Secondly it shewes that godly men had neede to be circumspect and to watch their words and works with all exactnes and that they which will confute ignorant men must striue to bee very able and throughly furnished with wisdome of words and abundance of good works Thirdly it shewes that ignorant persons are in a lamentable case that are so in wrapped in the snares and cords of their owne folly that so willingly and wilfully runne towards the gates of death ruine that are so hardly cured of this spirituall blindenes Fourthly it imports that sturdy self-will'd peruerse Christians that cannot bee diuerted or aduised are to be reckoned in the rank of these fooles what shew soeuer they make of a better estate Fiftly it doth comfortably import that when one is teachable and hates reproching and will do or say nothing against the truth and is not pleased with his ignorance but iudgeth himselfe for it and vseth the meanes to get the knowledge and loue of the truth that such a person is escaped from the congregation of these fooles and is in some measure inlightened with true wisdome from aboue Sixtly it may warne all that loue their owne soules hereafter to take heede and with care to auoide wilfulnes and selfe-conceitednes Let men take heed they be not wise in themselues but striue to frame thēselues to be true workers of wisdom and withall to take heed of a multitude of words he that cannot be silent cannot be wise or godly And thus of the first doctrine Doct. 6. Sixtly wee may heere note that well-doing is the best way to confute wicked and vnreasonable men A sound and fruitfull life is the likeliest and surest way to still them if any thing will doe it it is the best way for diuers reasons 1. Because we see heere it is a course of Gods chusing and he saith it will euen muzzle them and binde vp their mouthes and hee will giue successe to the obedience of his owne commandements 2. Because by a conuersation full of good works we doe not onely confute them our selues but we make others able to answere
Iustice without vs. For in mens Courts they proceed secundum allegata probata according to allegation and proofs but God hath appointed another Iudgement in the heart of man there God iudgeth not according to allegation and proofes but according to Conscience and hath associated to euery man a notary of his owne and a witnesse of his owne which hee produceth out of his very bosome so as man shall be made to confesse what hee hath done though all the world excuse him and shall haue comfortable testimony in himselfe though all the world beside accuse him The glory of the power of Conscience appears by the third point and that is the prerogatiues properties of Conscience in a man for 1. It keeps Court in the heart of a man without limitation of time it will call a man to answer and hear Iudgement at any time it is not limited to any terms nor can the Sentence be delaied it hath power to examine testifie and giue Sentence at any time of the yeer at pleasure nor will it admit any appeal to any creature 2. It is subiect properly onely to God no earthly Prince can command the Conscience of a man as will more appeare afterwards 3. It keeps continuall residence in the heart of man it is alwaies with him at home abroad it obserueth and watcheth him in all places in the Church at his table in his bed day and night it neuer leaues him 4. God hath subiected man to the obedience of Conscience if it command erroneously if it be in things indifferent as in the case of meats and daies in the Apostles time if the Conscience doubted or forbade the vse of them which yet in themselues might be vsed the man was bound to follow his Conscience though the Conscience erred and so sinned in doubting or forbidding Rom. 14.14 23. 5. Yea so much honour doth God giue vnto the Conscience that he suffers his owne most holy Spirit to bring-in euidence in the Court of conscience for so we reade that the Spirit of Adoption doth beare witnes before our spirits that is before the Conscience that wee are the sonnes of God Rom. 8.15 6. It is a great prerogatiue that GOD hath granted Immortality vnto Conscience Conscience neuer dies no not when we die Euery mans Conscience shall bee found a lier at the day of Iudgement and in so great request with Christ as that dreadful Iudgement shall be guided according to the euidence and verdict of Conscience Rom. 2.15 16. For the fourth point Conscience is not all of a sort in all men some haue good Consciences and some haue ill Consciences and both these kindes of Consciences must be considered of Conscience considered as good comes to be so either by creation or by renouation By creation Adam had his Conscience good but by the first sinne Conscience became euill in him and all his posterity so as all men naturally haue euill Consciences and no men haue their consciences good but as they are renued The difference between a good Conscience by creation and renouation is this that by creation Conscience was perfectly good from the first moment it was infused till the Fall and did discouer it self by excusing and comforting alwaies for Adam's Conscience till his Fall could accuse him of nothing But by renouation Conscience is good for the time of this life but imperfectly and increaseth in good men by degrees and so because man is renued but in part it is a part of the goodnes of the Conscience to accuse for sinne especially if it be presumptuous after Calling as well as to excuse from faults while the man keeps his vprightnes That a good Conscience should onely excuse is true in this world onely of Conscience as it was good by creation Now concerning the goodnes or badnesse of Conscience these seuen things are to bee considered of First that all mens Consciences by nature are euill Secondly the difference of euill in mens Consciences Thirdly the signes of an euill Conscience Fourthly the hurt of an euill Conscience Fiftly the meanes how euill Consciences may bee made good Sixtly the signes of a good Conscience Seuenthly the great happines of the man that hath a good Conscience For the first that all mens Consciences are by nature euill is manifest because all haue sinned in Adam and lost their originall righteousnes in all the faculties of the soule and so euery man in his naturall condition is in euery point vncleane and to the impure all things are impure euen their Consciences are polluted saith the Apostle Titus 1.15 For the second euill is not in the same degree in all mens Consciences but after a different manner in diuers men for First in most men we see that Conscience is so feeble and works so little that it seemes to be but a small spark or like a bubble which riseth now and then and presently vanisheth Now the reason why Conscience stirs so little in the most men is not to bee taken from the nature of Conscience for that can work all works mentioned before but from diuers things in man For first Adams sin as it depriued all mens Consciences of originall righteousnes which was the life of the Conscience so it brought such a deprauation and euill disease vpon the Conscience that it was neuer healed nor cured in the naturall man to this day but the weaknes arising from the infection holds him downe still Secondly the generall ignorance and darknes which is in the world is one great cause why Conscience lieth so miserably weak and neglected For it cannot work for want of light For in the minde it findes onely a few naturall principles or some generall truthes of religiō which are altogether insufficient to direct in the particular occasions of mens liues Thirdly besides the Law of nature is corrupted in man and so those principles are very muddy and vncertaine and the generals of Religion are poysoned with secret Obiections gathered from the controuersies of so many false religions Fourthly further it is manifest that the cares and pleasures of life oppress conscience in many in them Conscience stirs not not because it cannot stir but because there is no leasure to heare what it saith men are so violently carried to the pleasures and busines of this world As a man that runs in a race many times runs with such violence that hee cannot heare what is said vnto him by some that he passeth by though it were counsell that might direct him in the right way of the race So is it with men that haste to be rich Conscience often calls to them to take heed of going out of the way by deceit or lying or oppression or the like But they pursue riches so violently that they cannot heare the voice of Conscience And so is it with the voluptuous person and with the most men that liue in any habituall gainfull sinne Fiftly yea this weaknes comes vpon
respects there is and in some respects there is not It is true that in respect of the ignorance yet vpon godly men in this life they may say as it is in Iob 19.8 God hath set darknes in our paths and fenced vp our waies or Iob 37.19 Teach vs what wee shall say vnto him for we cannot order ourselues because of darknes sometimes in their afflictions they may say as aforesaid But yet not withstanding there is great difference betweene the state of the godly and the state of the wicked for First the godly are deliuered from vtter darknes altogether Secondly for their darknes in this life it is true they may bee subiect to such darknes as cloudes may make or an Eclipse but the night is cleane passed with them Rom. 13.12 Thirdly though they haue darknes yet they are not vnder the power of darknes Col. 1.13 He that beleeueth cannot abide in darknes but is getting out as one made free and set at liberty Fourthly their darknes is not a grosse and palpable darknes they can see their way and are all taught of God It is no darknes can hinder their saluation Fiftly though their afflictions may increase vpon them yet God will not forsake them but wil shew them great lights the Lord wil be light vnto them for comfort for the present and will send them the light of deliuerance in due time Sixtly they haue their Patent drawn sealed and deliuered them wherby they are appointed to enioy vnspeakeable light and an absolute freedome from all darknes They are children of light and are borne to singular priuiledges in that respect the time will come when there shall be no ignorance no affliction no discomfort any more Thus of their misery and so of the estate from which they are called Now followeth to bee considered their happines to which they are called exprest by the metaphoricall tearme of light and commended by the Epitheton of maruelous Light Light is either vncreated or created The vncreated light is the shining essence of God infinitely aboue the shining light of the Sunne Thus God is light and dwels in that vnapprochable light 1. Iohn 1.6 1. Tim. 6.16 The created light is that which is made and begotten by God whence he is called The Father of lights Iam. 1.17 and this created light is either naturall or spirituall Naturall is the light of the Sunne in the firmament The spirituall light since the fall was all collected and seated in Christ. As God gathered the light of the two first daies and placed it in the body of the Sunne as the originall vessell of light so did the Lord collect and gather the light together after man had falne and placed it in Christ that hee as the Sun of righteousnes might bee the fountaine of light vnto the spirituall world And thus Christ is said to be light Iohn 8.12 the light of the world that lighteneth euery man that commeth into the world Ioh. 1.9 The beams of this light in Christ are diffused all abroad vpon men and so the light communicated from Christ is either temporall or eternall Temporall light is either the blessing of God in Christ making the outward estates of God's seruants glorious and prosperous Iob 29.3 Hest. 8.16 Or else it is that light that shines vpon the soules of men which must bee distinguished according to the instruments of conuaying or receiuing it The instrument of conuaying it is outwardly the Law and the Gospell and inwardly the Spirit of Christ. The instrument of receiuing it in respect of the general will of God is the vnderstanding or in respect of the promise of grace it is faith The Law is a light Pro. 6.23 of the light of the Gospell 2. Tim. 1.10 2. Cor. 4.6 Knowledge is light Acts 26.18 and of the light of faith Iohn 8.12 Eternall light is the light of heauen where the inheritance of the Saints lieth Col. 1.12 Reuelat. 18.19 It is the spiritual light vpon the soules of men the light of knowledge and faith is heer specially meant which is conuayed and increased by the Gospell Doct. The point then hence is cleer that God's seruants in comparison of their former condition are brought into great light The spirituall light shineth vpon euery one that is to bee conuerted Acts 26.18 God hath promised light to euery penitent sinner Iob 33.28 30. Esay 42.16 And Christ was giuen to bee the light both of Iewes and Gentiles Esay 42.7 and 49.6 Hence it is that Christians are said to be the children of light Luke 16.18 Iohn 12.36 yea light it selfe Eph. 5.6 the lights of the world Phil. 2.15 And thus they are so by reason of the light of Iesus Christ shining in their harts through the knowledge and belief of the Gospell All the world is like vnto Aegypt smitten with darknes and the Godly are like the children of Israel in Goshen Vse The vse may bee first for instruction to the Godly since they are called to such light by Christ they should 1. Beleeue in the light since they see now what they do they should establish their hearts in the first place in the assurance of God's loue since his shining fauour sheweth it selfe in the Gospell 2. They should doo the works that belong to the light they may now see what to doo and therefore ought not to be idle but to work while they haue the light 1. Iohn 2.8 And to that end they should daily come to the light that it may bee manifest that their works are wrought in God Iohn 3.21 And they should now abound in all goodnes and iustice or righteousnes truth Eph. 5.8 9. prouing what that acceptable will of God is verse 10. 3. They should therefore cast away the works of darknes and haue no fellowship with the children of the night but rather reprooue them Eph. 5 7. to 14. For what fellowshippe between light and darknes 2. Cor. 6.17 4. They should in all difficulties and ignorances pray to God to shew forth his light and truth seeing they are called to light Psalm 43.3 Vse 2. Secondly godly men should hence be comforted and that in diuers respects First though they may haue many distresses in their estates yet light is risen to their soules though they may for a season suffer some eclipse of their comfort yet light is sowne for the righteous and ioy for the vpright in heart Psal. 97.11 And the more they should bee glad of their portion in light when they behold the daily ruines of vngodly men The light of the righteous reioiceth when the lamp of the wicked is put out Pro. 13.9 In 2. Cor. 4.4 6. there are three reasons of consolations assigned First the light we haue should comfort vs if we consider how many men haue their mindes blinded by the god of this world and of those many of them great wise and learned men Secondly if we consider what darknes we haue liued in God