of mercy from God noted by the sprinkling of the mercy seate 7. times 2. The intercession of Christ noted by the incense heated by the burning coales of his owne ardent affection Ver. 12 13. 3. The perfection of Christs mediation in that no man is joyned with him nor must any man be present Ver. 17. 4. The extent of the benefits to all the Elect noted by the sprinkling of the blood upon the foure hornes of the Altar The Use of all may be briefly both for instruction and consolation For instruction 1. To the people who should be above all things carefull to seeke the comfort of the application of Gods favour in Jesus Christ oh wee must above all things by faith keep this sprinkling of blood as is said of theÌ„ Heb. 11.28 2. Ministers should hence take notice of the maine end of preaching which is to sprinkle blood upon the hearts of the people that they may both be setled in the knowledge and assurance of their right in Christ and the covenant of grace and likewise purged in their consciences from dead workes we doe little by preaching if we beget not reformation and assurance in the hearts of the people he preacheth not that sprinkles not 2. For Consolation Be not fearefull Christs blood will protect thee as safely as ever did the blood of the paschall lambe the children of Israel Be not doubtfull of the efficacy of it For if the blood of buls and goates c. could purifie in respect of legall cleansings how much more shall the blood of Christ who by the eternall spirit offered up himselfe to God purge thy conscience from dead workes and make attonement for all thy sins cleansing thee from all unrighteousnesse Heb. 9.13 14 15. 1 John 1.7 Be not discontent with thy condition thou hast what was merited and purchased with blood how little soever it seeme in thy eyes But especially be not unthankfull for such a singular way of mercy but with all gladnes of heart rejoyce above all things in Christ him crucified for thee Hitherto of the persons saluted the forme of the salutation follows Grace and peace be multiplied to you It was the maner in their salutations to wish to their friends that which they accounted a chiefe happinesse to them So doth the Apostle here wishing the multiplying of grace and peace Grace and peace Grace must be considered two wayes 1. First as it is in God and so it is his free love and gracious disposition to shew mercy in Christ. 2. Secondly as it is in man and so it notes either the gifts of their minde or their condition or estate in Christ and so the faithfull are said to be under grace and not under the Law Peace is both inward and outward Inward peace consists in the contentation and rest of the soule and so it is both the rest of the conscience from terrors and the rest of the heart from passionâ— and perturbations Outward peace is nothing else but prosperity or an estate free from unquietnesse and molestation and adorned with needfull blessings Grace and Peace are the two principall things to be sought and wished in this world when Christ comes to inrich the world hee comes with grace and truth Iohn 1. he cannot be miserable that hath thâ—se two nor happy that wants them altogether Which may be a singular comfort to a Christian in grace and peace is his portion and he may goe boldly to the throne of God in the intercession of Christ to beg either of these in his need Heb. 4. ult God may deny him other things but he will never deny him grace peace And therefore also Christians should joy in the grace of God wherein they stand Rom. 5.3 and be resolved in themselves that the grace of God is sufficient for them 2 Cor. 12.9 Especially they should praise and esteeme and glorifie the grace of God It is all God askes for as it were at our hands even to honour him by praising his grace and free love to us Ephes. 1.6 Woe unto wicked men that neglect the grace of God what shall it profit them to gaine the world which yet they doe not and want grace and peace but especially why doe they not let Christians alone with their portion why doe they trouble them in their peace and despight them for their grace can they not follow their pleasures lusts profits honors c. and let Christians live quietly by theÌ„ who desire but liberty to enjoy grace with peace There is something also to be noted from the order of placing grace must bee had before peace there can bee no peace to the wicked and hee is undoubtedly wicked that hath not the grace of God Be multiplied Grace and Peace is multiplyed 1. First when the number of gracious persons is increased This is to be sought and prayed for 2. When the kindes of grace and peace are all had For there is the manifold grace of God 3. Thirdly when the measures and degrees are augmented The Husbandman would faine have his seed increase and the tradesman his trade so would the ambitious man his honors and preferments c. Even so should the Christian be ambitious and covetous in his desires that his grace and peace might increase Quest. What should we doe that grace and peace might be multiplied Answ. 1. Be sure it be true grace else it will never increase 2. Thou must increase in â—eeknesse and humility For God will give more grace to the humble Iam. 4.8 and the meeke shall have abundance of peace Psal. 37.6.11 3. If thou wouldest have thy grace and peace increase thou must be constant much in the use of all the ordinances of God which are the meanes of grace and peace As thou measurest to God in the meanes so will God measure to thee in the successe thou must be much in hearing For grace is in the lips of Christ Psal. 45.3 and much peace shall be to them that love Gods lawes Psal. 119. and thou must goe often unto God by prayer who gives grace and glory and will withhold no good thing Psal. 84.12 2 Thess. 1.11 12. Runne by faith to Christ who is the Prince of peace Esay 9.6 and stirre up the grace of God that is in thee For thou hast not received the spirit of feare but of power 2 Tim. 1.7 4. Thou must not perplex thy heart with the cares of this life but in all things goe to God by prayer and cast all thy care upon him so shalt thou have peace that passeth all understanding to keep thy heart and minde Phil. 4. 6 7. Thou must make much of the beginnings of desires joy liking and care of the meanes of godlinesse and not let them goe out so as thou shouldest fails of the grace of God or receive those graces in vaine 6. Thou must be resolved upon it to deny ungodlinesse and worldly lusts and to live righteously and religiously and soberly in this present world else
sleep in the strength of that it hath sucked and further if it be a true desire it is after the word as it is milke and sincere it affecteth plainenesse and acknowledgeth no wisdome like Gods nor effectualnesse of speech more powerfull then the words of sacred scripture and lastly it is such a desire as intends growth in knowledge wisdome utterance prayer grace and holy duties Thus much of the signes The consideration of the glory and necessity of the worke of our new birth may exceedingly reprove the wretched and wilfull neglect of it in thousands of people especially of such as be continuall hearers and cannot be ignorant of the doctrine of it how many are the souls that like the blackamoores will not be made white the spots of whose sinnes are like the spots of the Leopard which will not be gotten out These have had promises to allure them and precepts to divert them and threatnings to humble them and yet are never a whit the better woe unto them they have not sought their peace in the day of peace yea are there not many who heare their own lets opened and yet goe away unreformed Oh the depth of the deceitfulnesse and wickednesse of mans heart Vnto a lively hope c. Foure things may be here noted three of them I will but touch First that there is hope unto the righteous He can be in no such estate or distresse but there is hope the poorest Christian hath his hope and if hee were inclosed with crosses yet he is a prisoner of hope and therefore wee should pray God to shew us the hope of our calling and should the more willingly suffer afflictions rejoycing in hope Secondly none have hope but converted Christians For all carnall men are without hope in the world I meane without true hope For the hope that wicked men have though they leane upon it is but as the house of a spider and therefore woe unto them for their hope when they shall most need it will be as the giving up of the ghost Thirdly there is one hope unto all Gods children they hope for the same glory as they have the same faith and therefore we should live and love so together as they that hope to raigne together in heaven But the fourth thing is the chiefe and that is that there is a lively hope and a dead hope For the one is expressed and the other is manifestly implied There is in godly men a lively hope there is in wicked men but a dâ—ll and a dead hope Now if any aske what difference there is between a lively hope and a dead hope or between the true hope and the false I answer that they differ in six things First in the use of the meanes for a lively hope will use all the meanes that are appointed of God and not that only but it seeketh and expresseth the affections requisite to the right use of the meanes and it will be painefull and patient Now the common hope of carnall men betrayes it selfe in this that they thinke to gâ—e to heaven though they never use the 〈◊〉 or 〈…〉 nor with any paines or patience Secondly in adversity a lively hope plainely shewes it selfe For it will make a man to runne to God and powre out his heart before him resting satisfied if it can get comfort and a promise from God whereas the dead hope is of no use when miseries and adversity comes It delights not in prayer and will not brooke to come in Gods sight it runs to carnall and devillish helps and if it faile in them it excites impatient murmuring or despaire Thirdly a lively hope is attended with lively joyes when God workes the hope of heaven he workes also at some time or other more or lesse the joyes of heaven which hee utterly denies to wicked men Fourthly mans hopes may be tryed by â—he object Aâ—ke a wicked man what is the thing he would have in heaven and he must answer it is the joyes and happinesse of heaven But aske a godly man what he would have in heaven and he soon answers it is the holinesse of heaven hee would be there because he would sin no more but the wicked would be there because they would suffer no more it is righteousnesse that hope waiteth for Fifthly the true hope will acknowledge the truth which is according to godlinesse but the false hope thinkes it enough to know it it will not adventure it selfe to be so forward as to professe it Lastly whosoever hath the true hope purgeth himselfe that he may be pure as Christ is pure but the dead hope cannot abide much mortification The use of all this may be to instruct both carnall men and godly men Carnall men should take notice of this difference that so they might addresse themselves to seeke this true and lively hope which that they may obtaine or attaine they must shun hypocrisie and deny all ungodlinesse and worldly lusts and labour for true grace for the hypocrites hope shall perish and we can never attaine unto the blessed hope unlesse we resolve to live soberly and righteously and religiously in this present world and this everlasting consolation and good hope is had onely by grace and the godly should here learne to hold fast their lively hope as one of the excellentest fruits of their regeneration and their daily refuge should be to nourish and strengthen themselves in it and to that end acquaint themselves constantly with the comforts of the scripture which were penned especially to that end that they might have hope And thus much of the third thing By the resurrection of Iesus Christ from the dead Concerning the resurrection of Christ as it may here be considered of â— propound foure things 1. In what sense it is here to be understood 2. How his resurrection hath relation to us in that our new birth is here haâ—â—ed upon it 3. I answer a question or two which here may be moved and then I make use of all For the first Some have understood by the resurrection of Christ here synecdochically the whole worke of redemption Some understand the words of his spirituall resurrection in our hearts by faith through the operation of the spirit of grace for as he dyeth in us by infidelity so he riseth in us by faith But I â—ake it here as it is commonly taken even for the resurrection of his own person even for that work by which he did shake off the power of death and quicken his dead body restoring the soule to it and receiving to himselfe in his humane nature a blessed celestiall and glorious life In the beleefe of this we differ from Pagans They can beleeve that he dyed but we must beleeve that he rose againe This was solemnly foretold by David and foreshewed by Ioâ—ah manifested by an Angell recorded by the
Thus much for the coherence But yet the maine doctrine that the Apostle perswades unto is that wee should seriously labour to perfect our trust and hope of a better life that we should not be quiet till we had established our hearts in the assurance of it Being converted God would have us set our selves as it were wholy after heaven For the explanation of this doctrine I consider 1. What it is to trust perfectly on the grace of God 2. Why we should be so constant and confident in it 3. How we should shew it that we doe trust perfectly 4. What we may doe to attaine this assurance c. For the first To trust perfectly is 1. To hope and trust upon it sincerely and that hath two things in it For first it is to trust upon it without hypocrisie 2. To trust upon it without prophanenesse Without hypocrisie we trust upon eternall life when wee doe it not onely in words or in shew but when we doe it not without warrant from Gods promises Many men are confident of their salvation but alas it is but in shew or in words onely for their owne hearts beleeve it not or if they doe they hope upon unknowne meanes without any ground of warrant from the Word 3. To hope without prophanenesse is to bring such a trust as is joyned with a care of holinesse of life care of such a conversation aâ— may some way become the glory we looke for It is not to turne the grace of God â—nto wantonnesse or to make the doctrine of our salvation by Christ a doctrine of liberty for the flesh 2. To trust perfectly upon salvation is to get a full assurance of hope it is to trust without wavering or doubtfulnesse 3. It is to hope continually to hope to the end as some reade it here It is to hope in all estates whatsoever befals us either internally or externally 4. It is to trust wholy upon it even to trust upon nothing else it is to withdraw our hearts from confidence in any earthly thing whatsoever so to esteeme it as to care for nothing else 5. It is to trust servently not coldly or dully but with a lively hope and inflamed affections For the second There are many reasons why wee should be so sincere so fully assured so constant in our hope of eternall life Some few I will touch 1. Because God requires it as may appeare by these places Heb. 6.11 18. 10.23 Col. 1.23 2.2 Rom. 15.13 Heb. 3.6 Psal. 71.14 2. Because we are saved by hope Rom. 8.24 3. Because the ministration of the Gospell is so glorious therefore it is a shame to be ignorant of what is so fully and clearly revealed by the commandment of God 2 Cor. 3.10 12. 4. Because Christ is our hope of glory It is a dishonour to his merits to doubt of it Col. 1.27 5. Because our perfect happinesse consists onely in that grace of God wee shall never be perfectly well till we get into heaven 6. Because our trust will be tryed and opposed by tentations and afflictions it is good to get on our helmet for wee shall be sure to fight and the combat will be sore a little hope will not serve turne 1 Thes. 5.8 7. Because else we dishonour the promise and oath of God Heb. 6.18 For the third we shall shew it that we doe trust perfectly upon the glory to come 1. If we can rejoyce in it even in tribulation being not ashamed of our estate whatsoever befall us Rom. 5.3 5. 12.12 1 Thes. 1.5 using it as an ancre Heb. 6.18 1 Tim. 4.10 2. If wee can uâ—e with all humility and honour all the heires of the same hope with us If wee can love the poore servants of God and be affected to them as if they were already in heaven this would be an excellent signe that we trust in this grace to come Eph. 4.4 Heb. 6.10 11. 3. If we mourne not immoderately for the dead 1 Thes. 4.13 4. If we can constantly acknowledge the truth that is according to godlinesse whatsoever the world think or doe Tit. 1.1 2. 5. If we daily looke for and haste to that blessed appearing of Iesus Christ Tit. 2.13 6. If we can keepe our confidence though God himselfe seeme to oppose us as Job said If he kill me yet I will trust in him Iob 13.15 7. If wee can withdraw our hearts from the care and love of this world out of estimation of that glory to come Heb. 11.15 16. 8. If we can get the mastery of the feare of death so as to rejoyce in the very condition of our flesh resolving that our flesh shall rest in hope Psal. 16.9 9. If our conversation be in heaven and our hearts runne daily upon it Phil. 3.21 For the fourth that we may attaine this stedfastnesse and full assurance of hope five things are to be done 1. We must acquaint our selves much with the comfortable promises of the Scripture concerning eternall life in Christ Rom. 15.4 2. Wee must try our selves whether wee have true grace or no 1 Thes. 2.16 3. We must pray unto the God of hope to give us his Spirit of revelation that we may know the hope of our calling and accordingly may find all peace and joy in beleeving it Eph. 1.18 Rom. 15.13 4. We should labour to be established in all well-doing even in every good worke and word 2 Thes. 2. ult denying ungodlinesse and worldly lusts and living soberly and righteously and religiously in this present world or else we can never attaine this blessed hope Tit. 2.12 13. 5. We must hold fast our hope when we have it and not cast it away upon any occasion Heb. 6.18 Heb. 3. The Use may be First for confutation of popish doctrine about the hope of salvation and that in two points First that they make hope to differ from faith in infallibility as if faith were certaine but hope conjecturall whereas we see perfection and full assurance and not wavering is given to hope as well as by faith and so it shewes the tenure by hope is as certaine and infallible as by faith Secondly in that they deny that men can be certaine infallibly of their salvation their hope can be but probable we see we are charged to mend that fault in our hope and to perfect it and get even a plerophorie of hope to the end Heb. 6.11 Secondly it may serve for humiliation to foure sorts of men amongst us 1. The first is hypocrites who beare but the shew of hope or have but the bare words of hope what will become of them when God shall take away their soules Iob 27.8 their hope will be as the house of a spider Iob 8.13 and as the giving up of the ghost Iob 11.2 2. The second is open profane persons that never made any shew or conscience of repentance These are without hope Eph. 2.12 so far are they from
is one heart in them to serve the Lord. Thirdly they are all governed by one booke of Lawes Fourthly they all enjoy the same priviledges in the communion of Saints even those before contained in this verse Fifthly they all enjoy the love of God they are his portion As Israel was his out of all the world so the godly are his and make all but one Nation In that all the godly are one Nation divers things may from thence be observed by way of use Use. First it should be very comfortable to all that are truly godly and so it should comfort them divers wayes First against the fewnesse of them that live in one place so against the reproach of the world for that reason For here they may know that if all the godly were together there would be no cause to despise them for their number Never such a Nation of men as they Secondly in the case of adversaries the gates of hell shall not prevaile against them They are a whole Nation of them they may be oppressed but they can never be utterly rooted out Thirdly in respect of their consanguinity with all the godly though they differ much in estate or condition yet wheresoever or howsoever they live they are all country-men they are all of one Nation the partition wall is broken downe All godly Christians whether Jewes or Gentiles are but one Nation Fourthly in respect of the government and protection of Christ over them Why cryest thou then O Christian Is there no King in Sion Secondly hence some use for instruction may be made For first wee may here learne to know no man after the flesh All other relations are swallowed up in this relation when thou art once converted thou needst not reckon of what country thou art or how descended for thou art now onely of the Christian nation All godly men should acknowledge no respects more than those are wrought in them by Christ. Secondly since Christians are all countrymen and seeing they are like the Jewes dispersed up and downe the world they should therefore be glad one of another and make much one of another and defend one another and relieve one another by all means of help and comfort Thirdly they should therefore observe the fashions of the godly and bee more strict to follow the manners of their nation wheresoever they come A peculiar people The Latines render the words of the originall Populus acquisitionis In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word rendred peculiar signifies sometimes conservation or saving as Heb. 10.39 to the saving or conservation of the soule sometimes purchase as the Church was purchased by his blood Act. 20.28 sometimes possession or obtaining as Hee ordained us to the obtaining of salvation 1 Thess. 5.9 and the glory of Christ 2 Thess. 2.14 Neither do Interpreters agree about the attributing of what felicity the word imports For one would have the sense thus Populus acquisitionis that is the people he could gaine by intending thereby that the Apostle should say that the godly were the onely people that God could get any thing by Others would have it thus A people for obtaining that is of heaven and so the sense is 1 Thess. 5.9 that they are a people God hath set apart to obtaine heaven or to gaine more than any people Others thus A people of purchase that is such as were purchased viz. by the blood of Christ. And so the people of God were purchased out of the world by the blood of Christ and the Israelites were typically redeemed out of Egypt by the blood of the Lambe The godly are a people bought at a great price none ever so dearely ransomed But I take it as it is here rendred A peculiar people and so the word may intimate a double reason For first they are a peculiar people because God hath every way fashioned them for himselfe Secondly they are a peculiar people because they are his treasure yea all his treasure The godly comprehend all his gettings they are as it were all he hath And so Exod. 19. vers 6. may explaine it Use. The use may be partly for consolation and partly for instruction First it should exceedingly comfort the godly to know their acceptation with God they are in high favour with him they are his very Favourites And this should distinctly comfort them divers waies as first that God doth make so much account of them to love them as any covetous man can love his treasure Hence God is said to delight in them to rejoyce over them with joy and his mercy to them pleaseth him Secondly it should comfort them in respect of the suites they may obtaine from God Hee is rich to all that call upon him No King can doe so much for his Favourites as God can and will doe for his Gods favourites may aske whatsoever they will and be sure to have it and therefore it were a shame for them to be poore Thirdly the favourites of earthly Princes may lose all and fall into the Kings displeasure and so be undone for ever and goe out with singular disgrace and ruine but Gods Favourites have this priviledge they shall never lose the favour of God He will love them to the end Iob. 13.1 Nothing shall separate them from the love of God in Christ Rom. 8. ult God hath not appointed any of them to wrath but to the obtaining of salvation 1 Thess. 5.9 10. And all this should be the more comfortable because God respects no persons Every subject cannot be the Kings Favourite nor is every servant in Ordinary nor is every one that serves in the Chamber of presence or Privie-Chamber but in Gods Court all servants are Favourites and hee hath treasure enough to enrich them all and affection enough to love them all Secondly divers instructions may be here gathered for if we be Gods Favourites and his treasure it should teach us First to live comfortably even to live by faith to trust upon Gods favour for life and salvation nor need wee doubt our pardon nor question our preferment Secondly to live humbly to be ever ready to acknowledge that it was Gods free grace that hath raised them up from the very dunghill as it were to such high preferment we must confesse that we hold all from him we must humble our selves seeing we have this honour to walke with our God Pride is one of the first things destroyes the favourites of the world Thirdly to live holily denying ungodlinesse and worldly lusts and living religiously and soberly and righteously in this present world since he hath redeemed us to bee a people peculiar to himselfe wee should be zealous of good workes An exactnesse of living is required of such as must live in Princes presence and since God hath bought us at so deare a rate wee must not live to our selves but to him that died for us 2 Cor. 5.15 Tit. 2.12 14. Fourthly to submit
the case of prayer he is called a God that delighteth to heare prayer in the case of infirmities a God that takes away iniquity and passeth by transgression and in cases of great difficulty he is conceived of as Almighty and so forth Doct. 4. It is evident from hence that God is a Judge and this point is both terrible to the wicked and comfortable to the godly It is terrible to the wicked many waies First because he is Judge of all the world all must bee judged by him Gen. 18.25 Heb. 12.23 1 Sam. 2.10 He is not a Judge of some one circuit as Judges amongst men are Secondly because hee is a Judge that needs no evidence be brought in for hee knowes all causes and is witnesse himself Ier. 29.23 and so Judges among men are not Thirdly because he judgeth for all offences he tries the hearts and the reines as well as the words and works of men Psal. 7.9 11. Earthly Judges try malefactors but in one or some few cases Fourthly because hee hath Armies of executioners hee can call to the heavens or speake to the earth and have hostes of servants to doe his will and execute his judgements Dan. 7.9 10. Psal. 50.4 22. so as none can deliver out of his hands Fiftly because hee is Judge himselfe Psal. 50.6 and 75.8 He doth not doe justice by Deputies but will heare all cases himselfe Sixtly because his judgement is the last and highest judgement and therefore there lieth no appeale from it Seventhly because he can bring men to judgement without any warning hee standeth before the doore and often seizeth upon the offender without serving any writ or giving him any summons Iames 5.9 And therefore wicked men doe very foolishly that ruffle here in the world and lift up their hornes so high and speake with such a stiffe neck and walke on in their sinnes and injuries so securely Psal. 75.5 6 7 8. Againe if God be Judge it is comfortable to penitent sinners First because repentance will alter the judgement if it be after the fact and before the sentence even in such offences as deserve everlasting death as appeareth in the case of David and the Ninivites is notified to the world Act. 17.31 whereas earthly Judges must proceed in their judgement whether the parties be penitent or no. Again it is the more comfortable that God is Judge because all parties wronged or grieved may have accesse to God and put up their supplications at any time he is ready to be found and willing to hear which is seldome true of earthly Judges Thirdly because godly men know their sentence already God hath acquitted them by his Word and by his Sonne and by his Spirit and therefore they need not feare his last judgement Doct. 5. God will judge righteously Gods judgement is a most righteous judgement Psal. 9. 8. Rom. 2.5 2 Tim. 4.8 Hee is the righteous Judge by an excellency because there is no Judge but misseth it some way only Gods judgement is alwaies righteous and it must needs be so for many reasons First because he judgeth the high as well as the low Iob 21.22 Secondly because his judgement extendeth to every offender in the world Iude 15. Earthly Judges may punish some malefactors but they leave thousands of men that are as great as they I meane as great offenders as they as for other reasons it is because they cannot apprehend them Thirdly because he judgeth for the breach of most righteous Lawes Fourthly because he will take no gifts Iob 36.18 19. Fiftly because he hateth heartily what he condemnes severely so the day of judgement is called A day of wrath Rom. 2.5 whereas man may censure other men for such faults as they themselves commit or at least are not moved to the sentence simply out of the disliking of the fault Sixtly because he is not deceived with shewes and outward appearances but his judgement is according to truth Rom. 2.2 Seventhly because it is generall according to mens works 2 Cor. 5.10 Eighthly because in the day of his judgement hee will specially honour the righteous Rom. 2.7 c. Ninthly because when a man can have no justice from men hee shall be sure to have justice from God and this is especially here intended Tenthly because he doth not judge rashly but as we see after wonderfull patience and the many daies men have had of sinning he appoints his day of judging Uses The Uses may be divers for First it shewes the wofull case of wicked men that forget God and in the hardnesse of their hearts runne on in sinne and so heap up wrath against the day of wrath Rom. 2.4 5. Secondly it should teach all men that have any care of themselves to deny all ungodlinesse and worldly lusts and to live godly and righteously and soberly in this present world Tit. 2.12 13. Thirdly it should be a singular comfort to all such as suffer wrongs and injuries in this world whether in their names or bodies or states or any way let them but be patient God will doe them justice as these places shew 2 Thes. 1.5 Psal. 4.5 Iam. 5.6 7 8. Iude 15. Doct. 6. It is the duty of Gods servants in all distresses to commit themselves and their causes to God and to his righteous providence and judgement This the example of Christ here shews us there is reason for it First because God requires we should doe so as these places shew Psal. 37.5 6. Prov. 16.3 1 Pet. 4. ult Secondly because it is not in man to direct his owne way Ier. 10.23 Thirdly because God never disappointed the trust of them that committed themselves to him Nabum 1.7 Pro. 16.3 The Use should be to teach us as we would shew our selves to beare the image of Christ and to be true Christians to practise this duty in all cases of wrong danger affliction or temptation But then withall when we have committed our cause to God we must remember these rules First never to use ill meanes to get out of distresse Esay 28.16 Secondly not to limit God but to let him doe whatsoever pleaseth him Thirdly not to be impatient or troubled but quiet our selves in God and waite and trust in him and if we finde any difficulties wee must then roule our way upon the Lord as the Psalmist saith Psal. 37.5 6 7. Fourthly we must acknowledge him in all our waies and give him glory when he doth us justice Pro. 3.6 Verse 24. Who his owne selfe bare our sinnes in his body on the tree that we being delivered from sinne should live in righteousnesse by whose stripes you were healed HItherto of the manner of the suffering of Christ. Now follows in the fift place the matter he suffered viz. He bare our sinnes amplified by shewing how and that three waies first his own selfe secondly in his body thirdly on the tree He bare our sinnes Christ may be said to beare our
the Law Rom. 4.4 11.16 nor can our best workes after calling deserve life and salvation Tit. 3.4 5. And on the other side the grace of God includes all things in life as wholly caused by Gods free favour to us in Christ. For first our election to life is from the meere grace of God Eph. 1.4.6 Secondly the meritorious cause of life is by grace Gal. 4.4.5 Thirdly the promise of life is by grace Rom. 4. 14. Gal. 3.18 Fourthly the inchoation of life is from grace whether we respect vocation Gal. 1.15 or justification Tit. 3.7 Gal. 2. ult Lastly in respect of the consummation of it in the perfection of glorie in heaven Rom. 6. ult Thus of grace in relation to life In it selfe grace is a most amiable attribute in God extending his goodnesse unto the creature without respect of deserts And that we may the more admire the glorious grace of God it will be profitable to give a touch of the fruits of it unto man upon whom he sets his favour for looke what men have interest in the grace of God these things flow upon them from the beames of that grace 1. God knowes them by name Exod. 33.12 2. When God is angry with all the world and about to declare his wrath by terrible judgements yet still they finde favour in his sight Gen. 6.8 19.19 3. When they offend and are sorrie for their offences and seeke for mercy he pardons iniquitie and takes them for his inheritance and repents him of the evill Exod. 34.9 Ioel 2.12 13. 4. He will with-hold no good thing from them Psal. 84.12 and bestowes of his best gifts upon them liberally in all sorts of gifts 1 Cor. 1.4.5 5. He will give them any thing they aske of him without hitting them in the teeth Iames 1.5 Lastly we see by this Text he gives them the inheritance of eternall life and all things that belong to life and godlinesse 2 Pet. â— 4 The Use should be to teach us many things as 1. To celebrate the praise of this graciousnesse of God seeing God doth all things so freely he stands upon it greatly to have this glory in his nature acknowledged Psal. 111.1 149.3 4. Eph. 1.6 2. To acknowledge that all good things we enjoy either in temporall or spirituall things we receive from his free grace Psal. 44.4 Eph. 2.8 for by the grace of God we are that we are 1 Cor. 15.10 3. When wee would wish the best good to others either in publike to the Churches of Christ or in private at home or abroad to any that are deare to us our cry should be Grace Grace to them Zech. 4.7 4. We should especially be moved to seek this grace of God to our selves as the sufficient and the only happinesse in the world Col. 1.6 Now that this point may the more effectually be understood I will shew you how this grace of God comes to men and then what we should strive to be that we may be sure to receive the comfort of it that God is gracious to us For the first we must know that all grace from God is given to Jesus Christ and comes by him Iohn 1.17 and therefore called The grace of our Lord Iesus Christ in the blessing at the end of the Epistles Without Christ no grace can come to sinfull men Further we must againe know that the grace of God is extended unto us from Christ by the Gospel that brings the doctrine of it to us therefore is the Word called the Word of his grace and the Gospel the Gospel of the grace of God And yet further we must know that there must be wrought in us that supernaturall gift of faith by which only we can be capable to receive this grace of God we have our accesse only by faith Rom. 5.2 Now for the second point There are many things God stands upon to finde in the persons that should receive the comfort of his grace not for the merit of them but for the honour of his owne grace that it be not abused as first we see by that which went before we must have faith to beleeve and apply to our selves the doctrine of Gods grace Secondly we must be good men not such as are men of wicked devices or such as make a mocke of sin but such as are carefull in all their waies to avoid what may displease so gracious a God Pro. 12.2 14.9 Tit. 2.11 12. Thirdly we must be lowly and humble persons that attribute nothing to our selves but all to Gods goodness Pro. 3.34 Iames 4.6 1 Pet. 5. And therefore it concernes all Christians to take heed that they rest not in the hearing of the doctrine of Gods grace but must labour truely and effectually to know Gods grace to themselves Col. 1.6 5. This doctrine of Gods grace may wonderfully comfort the godly and establish their hearts in the assured expectation of heaven when they die for nothing can hinder their comfort and hope herein but only their unworthinesse and that is removed by this doctrine of Gods grace thus the Apostle faith We have good hope through grace 2 Thes. 2.16 and againe We have accesse unto this grace by which we stand and rejoyce in the hope of the glory of God Rom. 5.2 6. It may wonderfully embolden us in our suits and requests to goe to Gods Throne seeing it is a Throne of grace where petitions are granted freely and great suits as easily as lesser Heb. 4.16 7. Men should be warned to take heed that they doe not transgresse against this doctrine of the grace of God And men sin against the grace of God fearefully foure wayes First when they frustrate it in the doctrine of it which they doe partly when they receive the doctrine of it in vaine and faile of the right knowledge of it 2 Cor. 6.1 Heb. 1â— 15 partly when they trust upon the merits of their owne workes Gal. 2. ult Secondly when they fall away from grace either by relapsing to the world by entertaining the corruptions they had forsaken or by removing the sincere doctrine of Gods grace Gal. 5.4 Thirdly when men turne the grace of God into wantonnesse and draw wicked and licentious conclusions from the pure doctrine of Gods grace making it a cloake for their sinfull liberties Iud. 1.4 Rom. 6.1 Fourthly when men despite the spirit of grace that shewes it selfe either in the power of Gods ordinances or in the practice of true Christians Heb. 10.29 8. It should be a wonderfull comfort to a Christian against his owne frailties and daily infirmities according to that of the Apostle We are not under the Law but under Grace Rom. 6.14 15. Lastly even the more gracious God is the more carefull we should be to walke worthy of his grace for as the Apostle saith The grace of God that bringeth salvation unto all men teacheth us to deny ungodlinesse and worldly lusts and to live righteously and soberly and religiously in this present world Tit.
we might partake of his holinesse and live and there is much fruit in the afflictions of the godly all working together for the best unto them If God spare wicked men it is because they are bastards and not sonnes and yet there is a great deale of difference betweene Gods usage of wicked men and of godly even in their trouble For he spares and pitties his owne children as a man will spare and pitty his owne son He never strikes them but it is in measure and in their branches He doth not make a full end of them to confound them as he will doe with wicked men Heb. 12. Esay 27. Ob. The world sees no such excellency in them or in their Estate Sol. The world knowes them not because it knowes not God their father they are now the sonnes of God but it doth not appeare what we shall bee but we know that when Christ shall appeare we shall be all like him 1 Iohn 3.1 2. This doctrine of Gods fatherly love to his people may serve for instuction 1. To godly men 2. To carnall men 3. To earthly fathers 1. Godly men should learne here to live like the children of God and so they'doe if they looke to three things 1. That they live without sin and not shame their father by their wicked lives their workes should shew and beare witnesse by their care to finish them that God is their father and set them about them Iohn 5.36 Their righteousnesse must exceed the righteousnesse of civill men in this world Mat. 5.20 and therefore their daily prayers unto God should be that hee would establish them in holinesse before him till the comming of Iesus Christ 1 Thess. 3.13 2. Secondly that they live without care having such a heavenly father to provide for them Mat. 6.25 c. 3. Thirdly that they live out of the society with wicked men cleaving only to the houshold of God 2 Cor. 6.18 they should love their fathers house Psal. 27.4 and deny utterly the love of this world Iohn 2.15 16. 2. Carnall men should hence take notice if it may be to be better advised and not meddle with the godly no not to despise the least of these little ones Their Angels alwayes behold the face of God for them and their heavenly father will requite their wrongs Mat. 18.10 c. 3. Earthly parents should here learne of God God cares for his children before they were and shall not they care for their children when God hath given them to them Gods greatest care is to provide holinesse for his children and should not they learne of God therein Lastly this may serve for reproofe both of some of the godly and also of the wicked that live in the Church of God some of the godly doe greatly forget themselves about this point that is such as stirre not up themselves to take hold of God and to call upon his name in their distresses but sit downe dismaide and dead hearted as if there were not the compassion care or help of a father in God this is reproved Esay 64.8 Those sons of Belial also that live in the Church and call God father but live like the Devill who indeed is their father whose workes they doe those I say are most bitterly reproved in these and such like Scriptures even from their daring to call God father Mal. 1.6 3. ult Ier. 3.4 c. Mat. 3.9 7.21 Iohn 4.23 8.38.41.44 1 Iohn 3.15 2 Iohn 9. Through sanctification of the spirit unto obedience and sprinkling of the blood of Iesus Christ. There is difference of senses about the understanding and dependancy of these words amongst Interpreters Some take sanctification in a large sense for mans righteousnesse in generall and obedience and sprinkling of the blood of Christ as the two parts or kindes of it by obedience understanding mans righteousnesse or holinesse in himselfe and by sprinkling of Christâ— blood that righteousnesse of Christ that righteousnesse I say made ours by imputation both which are applyed or wrought by the spirit of God Some others make sanctification the end and obedience and sprinkling the meanes and so conceive that before mans sanctification there goes two things in God Election and fore-knowledge and two things in Christ obedience and sufferings and all this in both that we might be sanctified Others understand sanctification of the heart or spirit of man as a means intended in Gods Election for the fitting of us unto obedience of life and the fruition of the benefits purchased by the blood of Iesus Christ and thus I take it it is meant here The summe seemes then to be this that our lives may bee obedient to Gods will and that we may enjoy the benefit of Christs death we must be sanctified within in our spirits Sanctification of the spirit Man is said to be sanctified or made holy three wayes 1. Of not holy privatively and so man that was once without holinesse is made holy by regeneration and justification 2. Of lesse holy and so Gods children are daily sanctified by proceeding from grace to grace 3. Of 〈◊〉 holy negatively and so Christ as hee was man was sanctified For there was a time when Christ had not this holinesse in his humane nature viz. when his humane nature was not Spirit is taken sometimes for the holy Ghost sometimes for an evill Angell 1 Kings 22. Luke 10.20 sometimes for the Gospell which hath adjoyned to it the spirit or working of the spirit of God 2 Cor. 3.6 sometimes for the soule of man and so it is taken sometimes more strictly for the understanding the Queene of the soule the reason of mans minde and then the soule is taken for the feare of affections Ephes. 4. â—3 1 Thess. â— 23 sometimes more largely for the whole inward man the whole soule with all the faculties of it and so I take it here Divers things may be noted here in the generall 1. First that without sanctification we can never have comfort of our Election by our obedience others may discover our Election and by inward holinesse we may discerne it of ourselves 2. That our sanctification hath some dependance upon Gods election and that 1. as he hath ordained the rules of good workes we should walke in Eph. 2.10 2. as he hath bound himselfe by his decree to guide his people to the holinesse he doth require of them 3. That an outward civill life will not serve the turne God requires especially the sanctification of the heart of man 1 Sam. 16.17 when God looks for the markes of his owne people he trieth the heart and reines Ier. 11.20 4.14 Prov. 4.23 23.16 Gods wayes are in the blessed mans heart Ps. 84.5 4. That there is flesh in the best of Gods Elect in this life their spirits onely are sanctified Thus in generall More particularly concerning the sanctification of the spirit I propound two things distinctly
in his own heart even then when God threatneth him Deut. 29.19 Secondly when a man blesseth wicked men and praiseth them notwithstanding their vile courses Psal. 10.3 Thirdly when a man useth blessing with his mouth and yet curseth inwardly Psal. 62.4 Fourthly when a man blesseth his friend by way of flattery Pro. 27.14 Fiftly when a man blesseth Idols by worshipping them and by setting his affections upon them Esay 66.3 Thus of blessing as it is a vice As blessing is a vertue it is performed divers waies as first from Superiours to their Inferiours so parents blesse their children Gen. 27. Ministers blesse the people Num. 6.23 1 Cor. 14.16 Secondly Inferiours blesse their Superiours as the Subject the King 2 Sam. 14.22 the Child his Parents Pro. 30.11 the People their Teachers Mat. 23.39 In this place I take it blessing is considered of as it is required of all sorts of men towards all sorts of men and in particular towards their enemies or such as wrong them or revile them and so a true Christian should blesse both in deeds and words He blesseth in deeds when either he is a meanes to keepe others from evill 1 Sam. 25.33 or by doing good or shewing mercy to others and so a man blesseth his enemy when he relieveth him in his misery and overcommeth his evill with goodnesse Rom. 12.20 21. Yea a man may be said to blesse when he causeth others to blesse either God or himselfe for his well-doing Thus Iob blessed when hee caused the poore to blesse him Iob 31.20 It is required also that we blesse one another in words and in particular it is required that we blesse them that curse us Mat. 5.44 Rom. 12.14.1 Cor 4. 12. And this we doe 1. By gracious communication in generall when we use such words as may not onely expresse to the life the power and truth of the gifts of grace in us but also may minister grace to the hearers if it be not their owne fault 2. By acknowledging the just praises of others 3. By praying for them Mat. 5.44 Psal. 109.4 4. By giving soft answers Pro. 15.23 and entreating them to avoid strife Gen. 13.8 9. 5. By a discreeâ— reproofe of their sin for as he that slattereth curseth so â—e that wisely reproveth blesseth Pro. 27.14 Psal. 141.5 The Use should be to stirre up all true Christians to practise true vertue of blessing and to carry themselves so as all their words and actions may be blessed and a blessing to them that converse with them and may appeare to be so even to their enemies It is a hard lesson but yet if we seeke constantly to God for this helpe it may be attained in some acceptable manner Knowing that yee are thereunto called Many things may be here observed Doct. 1 That a Christian should be vehemently affected with the consideration of his calling and that for divers reasons 1. Because of the cause of it which was Gods purpose election and free grace in Jesus Christ. Wee were sinners and we were not called for any workes of ours Rom. 8.28 9.11 2 Tim. 1.9 The winde bloweth where it listeth wee are taken and others refused And this is the more to be thought on because this grace was given us in Jesus Christ before the world began 2 Tim. 1.9 It could not be had but by a mediator and it was granted from all eternitie 2. If we consider from what we were called from grosse darknesse 2 Pet. 1.9 from this present evill world Gal. â— from the lump of forlorne mankinde from innumerable sins and curses from the danger of eternall damnation of body and soule for ever 3. If we consider the wonder of the meanes of our calling which is by the Gospel which is the voice of Christ raising us out of the graves of sin even that voice that shall make mens dead bodies arise at the last day doth now raise the dead â—oules of men in this world One resurrection in this life another at the day of judgement Eph. 2.1.2 Thes. 2.14 4. If we consider to what we are called viz. to be partners and companions with Jesus Christ 1 Cor. 1.7 and to great and precious promises Acts 2.39 and to obtaine the glory of the Lord Jesus and a kingdome with him for ever Phil. 3.14 1 Tim. 1.6 The called are vessels of Gods mercie and upon them he will make knowne the riches of his glory Rom. 9.24 6 Because the gifts and calling of God are without repentance Rom. 11.29 This a linke in that chaine can never be broken this takes hold before the world of election and after the world of glorification Rom. 8.30 7. Because the great wise noble and mighty men of the world are not called and God hath looked upon such poore and weake creatures 1 Cor. 1.26 The Use should be to teach us with all possible affections to magnifie Gods grace in our calling and to strive to walke worthy of our calling Eph. 4.1 and to pray hard unto God to fulfill the worke of his grace in our calling that we may live to his glory and abound in all faith and well-doing 2 Thess. 1.11 12. The second Use may be for great reproofe of mens wickednesse in neglecting the voice of Christ in the Gospel and in entertaining so many excuses and delaies hardning themselves in their evill waies and suffering the Divell to keep them without this high preferment Mat. 22. Doct. 2 From the coherence it is plaine That all Gods servants are called to holinesse of life as well as to happinesse Their calling is a holy calling and they are called to be Saints Rom. 1.7 so also 2 Thes. 2.13 14. 1 Pet. 1.15 1 Thes. 4.7 The Use is to discover false Christians from true by their fruits you shall know them Such as make not conscience of their waies to serve God all the dayes of their lives in holinesse and feare are not right Christians And therefore as men desire to have comfort in their calling they must take heed that they abuse not their liberty to licentiousnesse Gal. 5. â—3 Doct. 3. The calling of a Christian is a hard calling to flesh and bloud he is called to hard work As in the coherence here to be so humble and unmoveable and holily disposed as when he is grossely abused and wronged in words deeds yet not only to be patient but to blesâ—e so it is in other parts of their worke as when a man must deny himselfe and take up his crosse daily and follow Christ. For a man to forsake every thing his heart naturally desireth and to be daily crossed is a hard taske The Use should be to raise up the hearts of Christians to a care to live above the course of this world and to presse forward towards the marke not caring for the difficultie of the race but looking to the price of his calling Phil. 3.14 Doct. 4. A true Christian may know his calling know it I
it should teach us divers things 1. If we desire the kingdome of God should come pray that the word of the Lord may run and have a free passage for it will worâ— mightily in gathering soules to the kingdome of God 2 Thes. 3.1 2. Would wee have life put into us Let us come to the word it liveth by effect If any thing in this world will either direct or comfort us it is the word 3. Looke to thy heart for uprightnesse make conscience of thy wayes harbour no secret sins For the word is lively in operation and is a discernes of the very thoughts and intents of the hearâ— Heb. 4.13 If thou wouldst have the fruit of the lips to be peace walk uprightly 4. Such as professe love to the word should hold forth this word of life and make it appeare in their conversation that it is a living word Quest. But how should wee shew the life of the word in our conversation Answ. Many waies 1. By practising it It seemes but a dead letter till thou put it in practice For there is the life of hearing 2. By living without rebuke Then thou shewest effectually that the word hath a lively power ever thee if it can make thee unrebukeable Phil. 1.15 16. 3. By the unmoveablenesse of thy conversation in all estates There is life in godlinesse when a man hath learned to be content with that he hath 4. By thy affectionatenesse and cheerefulnesse in the manner of doing holy duties 5. By the depending upon it as upon the life of thy life Psal. 119. 6. Lastly by thy confidence in beleeving all that is written in the word And thus for instruction Secondly this may serve for humiliation 1. To such as heare not the word at all they sit in darkenesse they want the very life of their lives that that should be the very joy of their hearts 2. To such as heare it but feele no life in it If the word of God have no life in it woe unto thee if the booke be sealed to thee when it is open to others feare lest the god of this world hath blinded thee that thou mightest perish search thy soule there is abundance of soule stuffe in thee if the word cannot quicken thee 3. To such as finde some kinde of life in the word and put it out by the cares of life such as by covetousnesse or voluptuous living extinguish that remorse was bred in them and so make the word an instrument of death inasmuch as such remorses or quicknings serve but to leave them without excuse 4. To all hypocrites For here they must know that which they have often found if they heare much that they cannot be hid though they may deceive men yet God and his Word will find them out the shame of their secrets of corruption shall be discovered this word of God will ransack them and give them a very glimpse of the judgement to come Heb. 4.13 5. This may in speciall smite dreaming and carelesse Preachers that doe the worke of the Lord negligently such must know their work shall never prosper for it is the word of God in the life of it that gathers soules to God a dead dull kinde of preaching the word will never do it Besides they dishonour the word as if it had no life in it whereas the fault is in their dull and dreaming kinde of handling of it Thirdly this may informe us 1. That the word is not a dead letter as many thinke of it and have blasphemously reported 2. That it is the Gospell that is that part of the word that settles the conscience in the assurance of Gods love in Christ that is the principallest treasure in the scripture For the Law is a killing letter and the ministry of it the ministration of death 3. That it is never likely that powerfull preaching and sincere practise shall have any long peace in the world For this life of the word makes such a stirre where it comes that wicked men will not be quiet but ever hate the godly for this very reason as experience shewes Ioh. 17.14 c. 4. That the wits of men and the wisdomes of mens words and conceits are not necessary unto the unfolding of the word for the word is a lively word in it selfe it needs not the conceits of mens braines to quicken it 1 Cor. 2.1 4 13. Fourthly this may be a great comfort to all the godly that love the word they may have sure recourse to it it is as full of life now as it was many hundred yeares agoe it shall abide for ever it is as mighty now to cast downe strong holds of sin or Satan as ever It is as able to refresh them in all afflictions as ever It will quicken them in all their dumps and distresses It lives and will live for ever And abideth for ever Of these words in the end of the 24. verse where they are repeated againe and thus much of the fift reason c. VERSE 24 25. 24. For all flesh is as grasse and all the glory of man is as the flower of grasse the grasse withereth and the flower falleth away 25. But the word of the Lord endureth for ever and this is the word which is preached among you THese words containe the sixt and last reason for the inforcing of the exhortation in the 13. verse and it is taken cheefly from the mortality of the body where his drift is to set before us the marvelous vanity and brevity and transitorinesse of the naturall life and condition of all men amplified by the eternity of those spirituall effects which are wrought by the word of God preached that so wee might be induced with the more sincerity and earnestnes to deny the world and to provide an infallible assurance of hope in the grace to be brought in the day of Christ and so it impliedly shewes that the reason why the most men are so intangled with all sorts of impediments and why men so greedily and excessively seeke the profits and pleasures of this world and why men are so slenderly furnished with arguments of sound hope of a better life I say the reason of all this is the forgetfulnesse of our mortality and our transitory estate in this world The words in themselves containe a lively description of our transitory and mortall condition in this world amplified by the commendation of the word of God by which we are borne againe and fitted for a better world The vanity of man is set downe verse 24. the eternity of the word verse 25. The vanity of man is both propounded and repeated propounded in these words All flesh is grasse and all the glory of man as the flower of grasse repeated in these words the grasse withereth and the flower thereof falleth away The proposition concernes either the persons of men or the condition of men For their persons all flesh is grasse For their condition the glory
can resolve to suffer the extreamest things rather than forsake our innocency This makes men acknowledge the vertue of Christ in us Thirdly by the power of practice in our conversation and so to shew them forth is First to practise them to the life to make a cleere impression of them in our workes The word here rendred to shew forth signifieth to preach and so it may note that wee should practise those vertues so cleerly that our lives might be as so many Sermons upon the life of Christ. Secondly to practise them so as others may observe them and so it imports that upon all occasions in our conversations which are before other men we should be sure not to be wanting in those vertues when we are provoked to the contrary vices Quest. But may wee do things for the shew Is not that Hypocrisie and vaine glory forbidden unto Christians Answ. There are some vertues we can never offend that waies by shewing them as we can never shew too much wisedome we may be vain-glorious in too much shew of our knowledge we may offend in bringing our zeale too much to the shew but we can never shew too much true patience or meeknesse or moderation of mind Phil. 4.5 we may offend in making shew of divers duties of piety in the first table as almes prayer fasting Matt. 6. but those vertues here mentioned may on all occasions bee lawfully held out to the best shew But that I may expresse my selfe more distinctly outward shewes are then condemned as sinfull viz. First when sinfull things are shewed as carnall passions and railing in stead of true zeale Secondly when secret duties are done openly and for shew as when private prayer and fasting is so performed as that others may manifestly observe them Matt. 6. Thirdly when outward shewes are purposely affected affectation and hunting after applause is condemned Fourthly when care in lesser things is shewed and the care of greater things is manifestly neglected this hath grievous irritation in it and is Pharisaicall Matth. 23. Fifthly when the things shewed are done deceitfully such was the practise of Ananias and Sapphira Act. 5. Sixthly when men multiply the use of the meanes of holinesse but neglect the practice of it Esa. 1. Mich. 6. Seventhly when wee shew our gifts of purpose to the contempt and disgrace of others Rom. 12.16 Iam. 3.10 1 Cor. 8.3 The use briefly may be First for humiliation and so first unto ungodly men in the Church that professe the service of Christ and claime the priviledges of Christians and yet in stead of shewing forth the vertue of Christ shew forth the wickednesse of the divell by their lewd conversation causing the name of God to bee blasphemed by Papists and Atheists and all sorts of Heretickes and Sectaries by their whoredomes swearing malice drunkennesse and the lusts of their father the divell and those of all sorts These are they that carry Christ about in scorne to be derided of the enemies of the truth for when with their words they professe Christ by their workes they deny him themselves and cause him to be denied by others Were there not a remnant that beare the Image of Christ in sincerity who would ever imbrace a religion that were professed by men of sâ—ch wicked conversation Secondly it should exceedingly humble scandalous proâ—essers that would have the world thinke better of them than of the former sort anâ— yet become grievous to men by their vile offences Thirdly unfruitfull Christians which lie in a continuall barrennesse whose ground is alwayes fallow have but little consolation from hence for though they are better than the former in that they are not openly wicked yet they fall short of their duty here because they do not more effectually shew forth the graces of Christ. And that there may bee a healing of this error they must amend first their ignorance and pray to God to teach them to profit secondly their slothfulnesse rowzing up themselves to more zeale of good workes and care to answer the opportunities of well doing Use 2. Secondly for instruction All that love the Lord Jesus should hence be perswaded to increase in all care of well-doing and study how to shew forth the light of their workes before men and the rather because First they have received such singular mercy from the Lord. Secondly they shallhereby glorifie their heavenly father and make religion to be well spoken of Phil. 2.15,16 2 Thess. 3.21 and put to silence the ignorance of the foolish we should be as tender of the honour of our profession as of our owne honour Thirdly they shall hereby wonderfully establish their owne hearts in the assurance of their calling and election 1 Ioh. 1.5,6 2 Pet. 1.5 to 10. and much increase their owne contentment and joy in the Lord 1 Cor. 15.58 Fourthly they shall have a full and plentifull reward in the day of the Lord Rom. 2.7,8,9,10,11 Fifthly the hearts of their teachers shall be hereby filled with joy when they see they have not laboured in vaine Phil. 2.16.2 Cor. 3.1,2,3 Of him that c. In the third place it may be here considered of why those vertues shewed forth by Christians are yet called the vertues of Christ. For answer whereunto we may be enformed that they are the vertues of Christ in divers respects First because they are such vertues as are had onely by such as bee in Christ by effectuall calling for all the wicked are strangers from the life of God Secondly because they are received from the Spirit of Christ of his fulnesse we have all received these graces Ioh. 1.14 Eph. 1.21 Thirdly because they are shewed forth for his glory All our gifts and services are devoted to the glory of Christ as they are in him so they are for him Lastly I thinke they may bee called the vertues of Christ because they resemble his vertues as the picture of a man is called by the name of the man himselfe And the consideration hereof should the more incite us to the care of these vertues seeing wee are here to follow no worse a patterne than the example of the Lord Jesus himselfe and withall we should be the more humble when we have had and done all we can seeing we have nothing but what wee have received And since all should bee for his glory we have reason to say at the best Wee are unprofitable servants And withall it should comfort us against the sense of our infirmities to consider how weake soever wee have beene yet our gifts are acknowledged for the vertues of Christ himselfe and by the benefit of Christs intercession are accepted of God as if they had been found in the person of Christ himselfe Thus of the third point He that hath called you The fourth thing to be noted is this Periphrasis here given of Christ. Instead of saying the vertues of Christ hee saith the vertues of him that called you which he doth of
freed to and the rather because our freedome proceeds from the reader mercy of God Luke 1.78 and was purchased at a dear rate by Christ 1. Pet. 1.18 and the Patent of it is sealed by the holy Ghost Eph. 1. 13. and also because it is granted to none but to the sons of God As free These words restraine the graâ—t of our liberty and shew that though we bee made truely free by God yet in divers respects we are but as free rather like freemen then so indeed and so we are but as free First in respect of others for by the judgement of others no freeman can be knowne infallibly but only in the conjecture of charity Secondly in respect of our selves and so we are but as free 1. In respect of the rigour of the Law For most Christians through ignorance unbelief live under the bondage of Legall perfection and so discerne not that uprightnesse in the Gospell is accepted in stead of perfection 2. In respect of the malediction of the Law and so many Christians are but as free First because they doubt of Gods savour Secondly because though the curse be removed yet the things that are cursed are not removed for the matter of affliction is still the same in respect of which our life may be said to be hid with God Col. 3.3 3. In respect of the power of sin For though the dominion of sin bee taken off yet sinne rebells in the most godly and many times prevailes in a great degree through their security or infirmities Rom. 7. Fourthly in respect of things indifferent whether we respect God or our selves God hath freed us in respect of right but restrained us in respect of use by a threefold commandement viz. of faith of charitie and of obedience to Magistrates The commandement of faith binds us not to use our liberty unlesse we be fully perswaded of our right that is in things we may either do or omit at our owne pleasures Rom. 14.6 The commandement of charity in things we may either do or omit at our pleasure bind us not to use our liberty when the weake brother will be offended The commandement of obedience binds us to submit the use of things indifferent to the commandement of the Magistrate so as if the Magistate make ordinances about the use or restraint of things indifferent God hath bid us to obey those ordinances and so though wee be free still in respect of our right yet we are not now free in respect of the uses of them Againe many Christians binde themselves where God bindeth not sometimes by thinking things indifferent to be unlawfull and sometimes by thinking themselves free to leave them but not to use them Lastly servile fears do much darken the glory of Christian liberty in the hearts of many Christians whilst through ignorance or wilfull unbelief they trouble themselves with conceits that God doth not accept their service or when they admit too much respect and feare of the displeasure of men or when they use not the meanes to beare the fear of death in themselves Use. And therefore the Use should be to teach Christians so to study the Doctrine of Christian liberty and so to attend the informing and reforming of their owne hearts that they may no longer restraine their own liberty in any part of it and withall since in some things we are not fully freed in this life they should the more earnestly stir up themselves to hope for and long for that glorious and perfect liberty in heaven purchased by Jesus Christ. Not using your liberty as a cloake of maliciousnesse In these words the Apostle removes the abuse of their liberty The word rendred maliciousnesse signifies usually any wickednes generally or in generall His drift is to warn them that they should not any way abuse their liberty make it any way a pretence cover coloâ—r or means of sinne or malice Men may use their liberty and the doctrine of it as a cloake of wickednesse taking the word in the generall sense five wayes First when men reject their liberty and spurne at it and trample it under feete as if it were a doctrine of sinning or made a meanes of sin Thus hee that would not eat did reject those ceremoniall meats as very badges of wickednesse and did by that signe judge of such as did use them to be hypocrites Rom. 14.3 as we see now many Christians do reject and spurne at the ceremonies imposed and doe judge all that use them to be but formall Christians and hypocrites and such as perswade to the use of them to use such perswasions but as cloakes for their ambition and hope of preferment how godly soever they be or how sure soever they bee of their lawfull use of their Christian liberty therein and so this is one way of abusing our liberty when we throw it away as if it were a very cloake of maliciousnesse Secondly when men make a shew that they are freemen and yet are in bondage to sin and the world still and thus doe all hypocrites sin that have a forme of godlinesse but deny the power of it that seeme as if they were godly and devout to Jesus and yet have never repented of their sins nor forsaken the world such are they 1. That seeme outwardly godly and yet live in some horrible secret abomination as either whoredome or the sins of deceit or any vile affections Matth. 23.27 28. 2. That do professe Religion and yet live as unreformed in the course of their conversation such are they Isaiah 1. verses 13.16 3. That though they are not scandalous or injurious to others yet they are in bondage to the world and are intangled either with the cares or losses of life as the conforming themselves to the vanities and excesses and fashions of the time make apparent Thirdly when men rest in the outward shew of liberty and thinke it is enough but this will turne to wickednesse It was the manner when servants were manumitted and made free they went with hats whereas before while they were bond-men and prentices they were bare-headed Some thinke the Apostle alludes to this and then the sense were that hee would not have them rest in the bare shew of free men as if it were enough to weare a free mans hat but they must fall to their trades and so set up in godlinesse as they that did imploy all their labour and stocke and credit to grow wealthy in spirituall treasures else if men rested in the outward signe of free men and were idle and unprofitable this would bee occasion of much wickednesse for 1. To shew our selves in the habit of free men is not that which God requires if we employ not the portion of gifts he hath given us nay God will require this unfruitfulnesse at our hands as a great offence the shew without substance is painted wickednesse 2. This resting in the outward forme of godlinesse may
before which is hard to hit and dangerous to misse And therefore men must looke to themselves after they have undertaken profession of the care of a better life for the similitude importeth that men must never looke off their way and they must not goe over rashly or hastily nor must they listen to strange noises nor must they looke to goe that way with much company nor is it safe for them to have distractions or cares in their heads all which parts of the similitude let men apply to themselves Doct. 11. He that lives so as he hath the commandement of God and the example of Christ for a warrant of his actions is in a sure way and is safe and in the right way to heaven They that walke by rule and are carefull to tread right in the steps marked out in the way shall have peace and much comfort and assurance Gal. 6.16 Doct. 12. If we be not skilfull enough to teach others by our example yet if we be willing to learne goodnesse from such as give us good example we may be happy Some Christians are examples to others as 1 Tim. 4.12 Tit. 2.7 1 Thes. 1.7 8. Other Christians learne both in matters of faith and life from them as those places shew and this Text imports that if we but follow example we please God Thus of the doctrines out of these words It remaines that we consider more specially of the copy or example here left us to follow God teacheth us many things by examples and to that end he hath given us divers sorts of examples to learne by And so God is pleased to raise up in the world examples sometimes of his Power sometimes of his Justice sometimes of his Holinesse Examples or monuments of Gods Power are those strange workes of wonder which God doth at some times to shew his Almightinesse and Soveraignty such was that Iohn 9.1 to make a man blind from his birth to see Examples of his Justice he hath given us in all Ages so Numb 5.21 Ezek. 5.15 Heb. 4. 11. Iude 7.1 Cor. 10. Examples and patternes of his Holinesse he hath given us partly in his adopted sonnes and partly in his naturall Son and his Sonne by the grace of personall union thus hee gave us Iob and the Prophets for examples of patience in suffering Iam. 5.10 thns Timothy and Titus are charged to be patterns of good works 1 Tim. 4.12 Tit. 2.7 But it is the example of Christ which is here urged as the best pattern of all others Quest. Now the speciall question is What must we distinctly learne from the sufferings of Christ Ans. There are many things wherein Christ hath set us an example in his sufferings which we may and ought to learne from him as First his sufferings should make us willing to resolve to suffer if God call us to it it should teach us to stand upon our guard and looke for warre as resolved It is meet wee suffer with him if wee meane to reigne with him 2 Tim. 2.11 Secondly when he was tempted or troubled in Spirit he left us an example for the manner of the fight and which way we should make resistance and overcome and that is by the Word of God and prayer for he beat the Divell away by Scripture Mat. 4. And in all his speciall agonies we still heare him praying and making his mone to his Father Thirdly he left us a patterne of matchlesse humility and told us if ever we would learne any thing of him we should learne of him to be lowly and meeke who being the Sonne of God was abased to take upon him the forme of a servant and in worlds of occasions to deny himselfe and his owne greatnesse and reputation Mat. 11.29 Phil. 2.6 7. Fourthly we may learne from his suffering condition the contempt of the world Why should we seeke great things for our selves when our Lord and Saviour was in some cases worse provided for than the birds of the aire and foxes of the field as not having a place where to lay his head And therefore he suffered without the City to teach us that we also have here no abiding City but should cast all our cares upon providing for our eternall habitation in heaven Heb. 13.11 12. Fiftly we should learne obedience from him towards our heavenly Father Christ obeyes his Father even in hard commandements against his credit ease liberty yea life it selfe and therefore we should learne to desire to goe and doe likewise Sixtly he left us an example of loving one another and gave a speciall charge we should prove our selves to be his and to be like him indeed as his true Disciples by loving one another Iohn 13. Eph. 5.2 Seventhly we should learne patience of him when we doe suffer though strange things should befall us What though we should be betrayed or forsaken of our friends in our just cause or suffer injuries or be falsely accused even of hainous crimes or most basely used even to be buffetted derided spetted on or to see vile wretches and grosse offenders preferred before us or lose all we have to our very garments c. yet none of these things should be grievous to us because all these things befell our Lord and Master in a worse measure and manner than they can befall us yea we should be patient though it were to lose our lives as â—e did Eighthly he left us also an example of hope in suffering for when he suffered shame and misery in this life he looked upon the joy and crowne in another world thereby teaching us with whole arguments to sense our selves against all the scornes and miseries of this world Heb. 12.3 Ninthly he left us a patterne of mercy who made himselfe poore to make us rich and therefore how much more should we out of our abundance yeeld some supply to others wants 2 Cor. 8. Lastly the mortification and crucifying of the old man is to be learned from the Passion of Christ Rom. 6. For looke how Christ was used so should we use our sinnes he was crucified and so should we crucifie our sinnes piercing the heart of them by confession and godly sorrow and so hanging them up upon the Crosse till they be dead Thus we see that Christ hath set us a large copy and that many things are to be learned from his example Quest. But doth Christs example binde us to imitation in all things Answ. In many things it doth binde but in all things it doth not binde There are divers things that Christ did which to leave undone by us it no sinne as the works of his power and omnipotency are not imitable and so also the works of his office as Mediator are peculiar to himselfe and cannot be done by us Besides a world of indifferent actions of his divers of which are recorded yet all men grant they doe not binde us to exact imitation though they be things we have power to doe He sate
life in sinne Use. And so from hence by way of use men may discerne whether they live in sin or not for he that is a servant to his corruptions and esteemeth them as the happinesse of his life and resists them not and hath a desire to sin ever iâ— without doubt alive in sin and dead to righteousnesse And so contrariwise where these things cannot be found there the person is not alive to sinne Doct. 2. Hence is implied also that to live in sin is but miserable living and therefore those whom God loveth he changâ—th from that condition and maketh them die to sin Now this may be shewed out of other Scriptures briefly for 1. Sin infects a man and all he goes about it staines his very conscience and like the leprosie will pollute his clothes his flesh his house and whatsoever he toucheth almost Titus 1.15 It maketh all things impure 2. To harbour sinne is to harbour the divell too who alwayeâ— takes possession of the soule that is given over to sin so as the heart of the sinner is the Fortresse of the Divell Eph. 2. â— 2 Tim. 2.26 2 Cor. 10.5 Eph. 4.26 3. While a man lives in sin he is in danger to be crossed and 〈…〉 in every thing he doth he shall have no portion from God nor inheritance from the Almighty Iob 31.2 Good things will be restrained from him Esay 59.2 and he may finde himselfe cursed in every thing he sets his hand unto Deut. 28.16 17 18 c. his very blessings may be cursed Mal. 2.2 his very table may be a snare For certainly God will be revenged of the sinfull man that is alive in sin Nah. 1.2 3 6. 4. His soule is dead within him while he is alive Eph. 2.2 1 Tim. 5.6 And how can it be otherwise when God which is his life is departed from him and with God all spirituall blessings are gone from his soule too The end of this life is to die miserably Rom. 8.10 and 6 2â— Gal. 6. and to perish for ever with the Divell and his Angels Revel 21.8 Mat. 25.45 And in a speciall mâ—ner it is a miserable living to be lively and joviall as they call it in sin such men are worse than the generall sort of sinners For these wretched men that are so lively in sin have a most miserable heart in them a heart like an Adamant like a very stone within them are senselesse and brutish like the very beasts that perish Psal. 49. ult Besides in many of these God scourgeth sin with sin and giveth them up to such a reprobate mind that their wickednesse oftentimes exceeds the wickednesse of the wicked Ier. 5. Rom. 1.26 28. And further many times strange punishments light upon those workers of iniquity Iob 31.3 To which may be added that oftentimes such wretched creatures conclude in most wofull and hellish terrors so as they howle for vexation of spirit while Gods servants sing for joy of heart Esay 65.13 14. Rev. 6.15 16. But in generall of all that live in sin it is manifestly here implied that they have no part in Christ Christ in respect of them and as they are in their present condition died in vaine Use. The consideration whereof should awaken men from that heavie sleep in sin unto an earnest care to live righteously it should warne men every where to repent Eph. 5.14 and the rather because this very patience of God in bearing thus long with them and the mercy offered them in the Gospel will increase to greater wrath and condemnation if men will not be warned Rom. 2.4 5. 2 Thes. 1.8 9. Doct. 3. Hence also it is cleere that Gods Elect before their Calling have lived in sin as well as others Eph. 2.3 Tit. 3.3 Col. 3.6 Which is fit to be noted for divers uses For first it sets out the rich mercy of God and his free grace in election and manifestly shewes that we merit not the blessing Eph. 2.3 4 c. And secondly it should teach the godly divers duties as first not to be proud or high-minded but rather remembring what they were to make them the more humble all their dayes Secondly to despaire of no man but rather to shew all meeknesse toward all men 2 Tim. 2.25 Tit. 3.2 3. Thirdly to cleave fast unto Christ in whose only propitiation they can be saved from their sins 1 Iohn 2.1 2. God forbid we should rejoyce in any thing more than in Christ and him crucified Gal. 6.16 Lastly we should think it more than enough that we have heretofore lived in sin we should henceforth resolve to spend that little time that remaineth in a carefull obedience unto Gods will ceasing from sin 1 Pet. 4.1 2 3. Thus of the Doctrines implied in the Text. The Doctrines that may be gathered more expresly follow Doct. 1. None but mortified Christians are true Christians It is manifest thâ—t none have part in Christ but such as are dead to sin such men only doth Christ acknowledge for he is a Redeemer to none but such as turne from transgressâ—â—n in Iacob Esay 59.20 All that are in Christ are new creatures their old thiâ—gs are past and all things are new 2 Cor. 5.17 None are Christs but such as beare the similitude of his death in their dying to sin Rom. 6. Men lose their Baptisme if they be not baptized into the death of Christ. Such men as place their happinesse in worldly things are not the right seed but such onely as are borne by promise that is that received life by the promises of grace and a better life Rom. 9.8 Christ was sent to preach glad tidings to such as mourne in Sion Esay 61.1 2 3. The mourners in Jerusalem were the onely men that were marked for God Ezek. 9. Christ will have no Disciples but such as will deny themselves Luke 9. and are not fashioned according to this world Rom. 12.2 And this should teach men to have mortified Christians in greater honour and to esteeme highly of such as will not be corrupted with the excesse of the times and doe shew by a sound conversation that they are weaned from the lust after earthly things and are consesecrated to God and his service We should honour and acknowledge such above all other men in the world yea in the Church It should â—lso compell upon us a care of a mortified life and a daily resisting of sin and the Divell and striving to be made like to Christ. Finally if the count must be made by mortification there will then be but a short count upon earth For looke into Christian Churches and cast out first all open profane persons such as are drunkards fornicators swearers murderers railers against goodnesse such as serve vanity and shew it by strange apparell and such like men secondly all open idolaters and superstitious persons and such as hold damnable opinions thirdly all civill honest men such as have only the praise of men for a harmelesse