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
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
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
either of old or by the persecution about Stephen or at other times after 〈…〉 be the Apostle of the Circumcision Others thinke they were Gentiles converted to the Jewish Religion and so they take strangers and Proselites to be all one and to such Peter preached Acts 2. and converted many of them and they thinke he writes to them now Others thinke that this Epistle is so written to the Jewes as it is intended also for those elect Gentiles in those parts because he saith Chap. 2.10 that these people were not in times past a people nor under mercy but now were the people of God and had obtained mercy which words doe not so fitly agree to the Jewes and so all the Elect of God are strangers in this world and so the word is evidently used Chap. 2.12 and I thinke it is to be taken in this last sense Strangers Man may be said to be a stranger in five respects 1. In respect of absence from his naturall friends and his native soile so Abraham was a stranger in Canaan 2. In respect of the want of Gods favour and grace so wicked men are strangers from the covenant of promise from the Common-wealth of Israel and from the life of God 3. In respect of the contempt of the world so Gods children when they begin to feare God the world accounts them as strangers and avoids them so David was a stranger to his brethren and kindred 4. Some make themselves strangers by a wilfull retyâ—ing and discontentment for crosses that befall them 5. In respect of absence from the heavenly Canaan and the troublesome condition in this world and so all Gods elect are strangers Gods elect then are strangers in this world this point is abundantly confirmed in these places Gen. 47.9 1 Chron. 28.15 Psal. 39.13 Heb. 11. 12 13. 13.14 15. And it may teach us many excellent things for the ordering of our cariage both in our selves and toward others There are 12 things which may bee gathered out of this metaphoâ—icall tearme to teach us with much life by the comparisons may be taken from thence Or there be 14 things wherein we should be like to strangers 1. A stranger is unacquainted and hath little to doe but with his journey so while we are in this world we should thinke chiefly on our journey and keep our selves estranged from the world dissolving our sinfull acquaintance and keeping our hearts from the cares of life 2. A stranger useth to be much affected with lesser courtesies in a strange place Ruth 2.10 so should we be thankfull to God for any kindnesse in this world it is enough it shall goe well with us in heaven we should say with David who am I and what is my people that we should c. for all things come of thee Now therefore our God we thanke thee and praise thy glorious name for we are strangers before thee and sojourners as were all our fathers our dayes on earth are as a shadow and there is no abiding 1 Chron. 29.14 15. 3. A stranger is wont to be glad of any good company that will go with him though it were but a part of the way How should wee then with all joy and dearenesse entertaine Gods servants into our inward and perpetuall society These are they will goe with us to heaven 4. A stranger will be carefull to inquire his way feares to misse it seekes best directions and that every day yea and at every turning It will not serve his turne once or twice or seldome in his iourney to take generall directions yea he is glad to aske of any body even children when he is out of his way or doth but feare it or is in danger of it And shall not this teach us to 〈…〉 should we goe to God to seeke a way of him yea going and weeping we should go and aske the way with our faces thitherward Ier. 51.4 Ezra 8.22 How should we be glad of guides and make our selves also equall to them of the lower sort that by conference and all good helpes from Ministers and godly people we might receive daily directions It is a horrible plague to have a heart that is not willing and forward to aske questions about the way to be saved and intolerable pride not to make use of any that can give us counsell O the incredible stupidity of our spirits we that cannot travaile in a road-way that perhaps we have gone before without every houres questions yet thinke our selves wise enough to finde the way to heaven with little or no directions 5. A stranger lookes not for great things for himselfe he doth not seeke honors and offices and possessions in the City he travels through his care is onely for necessaries for his iourney And are not wee strangers on earth and is it now a time for us to take up our dwellings here and to seeke great things for our selves in this world Ier. 46 5. a stranger never pleads any priviledge in the place he comes to and this was the ancienâ— minde of the godly Patriarks they quitted all claimes and confessed plainly they were but pilgriâ—â—s and embraced the promises as their portion and so set up their rest in their hopes Heb. 11.3 6. A stranger can endure wrongs Hee staies not his iourney to turne againe to every dâ—gge that baâ—kes at him nor to seeke revenge for every indignity He lets not his iourney for every showre of raine and should it not be thus with us Why doe we feare reproach what stand we still at every slander why busie we our heads for projects of revenge or our hearts with indignation at every currish caitife or dogged Doeg that will falsely accuse our good conversation in Christ When will we come to our journies end if we every day trouble our selves with the indignities we receive in this strange world let the curres barke ride thou on and minde thy way What if thy crosses fall like raine ride on it is but a showre it will be over 7. A stranger or traveller so thinkes of his travaiâ—e in the day that hee looks for rest at night and so takes his rest at night as he resolves to travaile againe in the morning so should we be minded In prosperity to provide for adversity and in adversity to hope for prosperity againe as assured that man abideth in no certaine stay here 8. A stranger never measures his owne worth by what he findes in the way but by what he shall possesse when hee comes home so should a Christian doe he should live by faith and not by sight It matters not what the world thinkes of him his greatnesse is in the kingdome of heaven 9. A stranger will be glad to send home upon any opportunity and to get any friend to provide for him against hee come should not wee then bee glad of any opportunities to send home to heaven by our prayers
so Israel was Elect 2. There is an Election to salvation which is the eternall predestination of God appointing certaine men to be vessels of mercy and to enjoy the glory of heaven 3. There is an Election to sanctification which is performed in time by the power of the Gospell separating the fore-ordained from the masse of forlorne men unto holinesse of life This is nothing else but effectuall vocation 4. There is an Elâ—ction to the administration of some office as to the Apostleship Election imports a singling of a man from some thing that is vilâ— and miserable and so the godly are elect from the masse of condemned men in Adam and from under the power of Sathan and the kingdome of darknesse from the first death from the company of evill men from the tyranny of sinnes of all â—oâ—â—s from 〈◊〉 â—igoâ— an◠〈◊〉 oâ—â—he law and eternall â—ondemnation These Elect men are not to be knowne by their numbers wit wealth nobility beauty personage nor by their presence paines or priority in Gods vineyard but they are to be knowne both by their birth and by their life By their birth and so they may be knowne for they are borne of God borne by promise borne againe they are then called and converted of God Rom. 8.30 By their life they may be knowne for they depart from iniquity and call upon the name of the Lord. 2 Tim. 2.19 they are fruitfull in well-doing and their fruits remaine Iohn 15.16 they are holy and unrebâ—keable Ephes. 1.4 they beare the image of the Son of God both in holinesse and sufferings for holinesse Rom. 8.29 They abound in faith vertue godlinesse knowledge temperance patience brotherly love and kindnesse 2 Pet. 1.5.6.10 These Elect men have admirable felicities and priviledges aboue all the men in the world For 1. They have most deare acceptation with God in his beloved Eph. 1.5 they are his delight Psal. 132.13 his chiefe treasure Psal. 135.4 his peâ—uliar people Deut. 7.6 26.18 2. They are adopted to bee the children and heires of God in Christ Ephes. 1.4 3. They have the pleasures of Gods house Psal. 65.4 5. 4. In adversity they are sure of countenance Esa. 41.8 9. Protection v. 10. the avenging of their wrongs Esay 41.11 12. Luke 18.8 deliverance and victory Zach. 1.17.20.21 5. The non-suting of all actions and accusations in heaven against them Rom. 8.35 6. They are made the friends of God and from thence have audience in all suites and communication of the secrets of God Iohn 15.15 16. Deut. 4.7.37 7. They are assured of preservation to the end Mat. 24. 8. They shall obtaine glory in Iesus Christ being chosen to salvation â— Thess. 2.13 14 15. Hence we may informe our selves 1. That there is a choice God did not drive in whole Nations Cities Townes c. but a certaine number of them 2. That the doctrine of Election may be taught It is true that it is in some respects strong meate and hath in some things an Abyssus It should also inflame in every one of us both praises and prayers to God that he would above all things remember us with the favour of his people and comfort us with the joy of his chosen and above all care to care to make our calling and election sure 2 Pet. 1.10 What shall it profit a man to be sure of his house money lands c. and not to be sure of the salvation of his soul Know yee not that Christ Iesus is in you except you be reprobates 2 Cor. 13.5 Such as finde by the signes their Election should abound in all possible thankfulnesse to God 2 Thess. 2. 13. c. Further hath God choâ—en us and shall we not live like Gods Elect It should teach us to endeavour to shew by our workes that we are chosen of God separating our selves from the wicked and holding forth the light of the truth in all unrebukablenesse of holy conversation not being discouraged with ill entertainment in the world Deut. 10.12 to 18. 14.1 26.26 c. Ephes. 1.5 2.10 Iohn 15.18 19 20. c. Finally we should hence learne not to be ashamed of Gods Elect but choose unto us whom God hath chosen to him choose them I say both to honor them and to sort with them and to countenance them and defend them Ministers should acknowâ—edge there in their teaching and great men in conversing This also may be a doctrine of singular terror to wicked men that will not be gathered and called by the meanes of salvation Esay 66.4 5. If it be such a felicity to be chosen of God what misery is it then to be rejected of God for ever If such a vexation to be disgraced and scorned of great men what is it then to be rejected of the great God and this is the more wofull if the fore-runner of the full declaration of it be upon men I meane a spirit of slumber Rom. 11.7.10 And thus of Election This Election is first amplified by the ground of it which is the fore-knowledge of God According to fore-knowledge Praescience or fore-knowledge in God is considered more largely or more strictly more largely and so it notes the whole act of praeordination so in the 20. verse of this chapter it is rendred ordained more strictly and properly for the knowledge of God praeceding in order the appointment to the end and thus it is taken two wayes For there is a praescience they call in schooles absolute by which God from eternity doth know all things simply and absolutely so the word is used 2 Pet. 3.17 There is also a praescience they call speciall by which God not onely knoweth the Elect as hee knoweth other things but acknowledgeth them for his and loves them above all others and this is called the knowledge of approbation Rom. 8.27 11.2 In the first sense there is difference betweene Fore-knowledge Providence and Predestination Praescience reacheth to all things to bee done either by God or any other and so to sinnes Providence reacheth to all that God would doe Predestination onely to the counsell of God about reasonable creatures Quest. If any aske after what maner God viewes things or lookes upon them or knowes them Answ. I answer that we are not able to expresse the maner of divine knowledge unlesse it bee by way of negation that is by denying to God those wayes of knowledge which are in the creatures and note imperfection For God doth not know things 1. By sense as by hearing seeing tasting c. For these things are in God only by an Anthropopathy or Metaphore 2. By opinion or conjecture For that knowledge is neither certaine nor evident and therefore cannot be in God 3. By faith For God knowes nothing by relation or report of others Besides though faith bee a certaine knowledge yet it is not evident Heb. 11.1 4. By Art For
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
redeeming the holy Ghost by calling The word of God is the sampler or patterne of our obedience for if ever wee would bring our lives into order we must resolve not to follow mens examples wills lusts or our owne reasons inclinations or conjectures but only to have recourse to the Law of God this must be the light to our feete and the lanthorne to our pathes Psal. 119. 19.2 Tim. 3.15 to the end we must obey them that have the over-sight of us and doe instructs out of the word and observe the forme of doctrine into which wee are delivered Rom. 6.17 Heb. 7.18 and receive such teachers as the Corinthians received Titus 2 Cor. 7.15 we should get an eare of obedience Prov. 25.12 2. The causes within us are either 1. generall the sanctification of our spirit or 2. speciall and so it is Faith For the first the coherence shewes that unlesse our hearts be sanctified our lives can never bee framed to true holinesse and obedience and for faith it is certaine before ever we can practise true obedience to the Law we must have the obedience of Faith that is we must be perswaded of Gods love to us and receive his promises in Christ and repenting of our sinnes beleeve the Gospell Rom. 1.5 10.16 2 Thess. 1.8 The faith of the Truth is generally the chiefe guide of all our actions whether they be workes of reformation or of our generall calling or particular cariage 2 Thess. 3.16 For we must beleeve Gods threatnings power promises assistance and reward or else our worke will goe slowly forward 2. Now for the second there are sixe things to be observed in the maner of our obedience without which our life will never be brought into order 1. The first is care The Apostle saith we must yeeld our selves as servants to obey Rom. 6.16 which notes that wee must doe the workes of God and sâ—ew our obedience to him as the servant doth his worke that is with great heed forecast and care God doth not only require we should obey but obey as servants obey 2. The second thing required in our obedience is Wisdome It is not enough to doe good but we must be wise to that which is good and simple concerning evill This the Apostle shewes Rom. 16.19 3. The third is Constancy our obedience must bee fulfilled 2 Cor. 10.16 We must not be weary of well-doing 1 Thess. 3.13 4. The fourth is abnegation In obeying Gods will we must throughout the course of our lives be contented to deny our selves so as we would doe Gods will with patience though crosses follow Luke 8. A signe of the seed sowne in good ground it bringeth forth fruit with patience and besides it imports that if we meane to reforme our lives aright we must live soberly shewing our moderation in diet apparell recreations and the like yea we must not thinke it much to be crossed in our reason desires ease profits or preferments but be contented to be that we may be with a good Conscience Heb. 11.8 Gen. 22.18 5. The fifth is sincerity and the sincerity of our obedience appeares both when we shew respect to all Gods Commandements as well as one obeying in all things as also when we obey without corrupt and carnall ends and respects Gen. 26.5 Phil. 2.12 6. The sixth thing is peace wee must lay our projects so for holinesse as we follow after peace as much as is possible and that with all men much more with the Church and people of God Rom. 12.19 Heb. 12.14 so as our conversation be without division or offence Rom. 16.18 19. 3. For the third point we may remember that it was long since noted by Samuel that obedience is better than sacrifice 1 Sam. 15. This obedience is the end of the writings of the Apostles and Prophets If we be not trained up by the Scriptures to good workes we doe nothing with generall profession of the name of Christ. Rom. 1.5 2 Tim. 3.15 c. If we obey not we are the servants of sinne and it will be our ruine we shall dye in our sinnes The Ministery had never been broken open but that the Nations might bee brought to obedience Rom. 16.26 If you obey not you breake the hearts of your teachers it is not good words and liberall pensions will serve the turne you must yeeld obedience to our Ministery in your lives or else you doe nothing Phil. 1.15.16 2 Cor. 7.15 Vengeance is ready against all disobedience every whit as ready in Gods hand as in the Ministers mouth 2 Cor. 10.4 5. In this text we may see God delights to receive the obedience of his people from all eternity and all the benefits purchased by Christs blood shall be given to them that obey he is author of eternall saluation to them that obey Heb. 5.9 Thus of obedience in generall Externall obedience which is here entreated of is distinguished by the Apostle Rom. 15.18 into two kindes For either it is obedience in word or obedience in deed Quest. Here might some one say what need the obedience of the tongue our tongues are free Answ. It seemes some men thinke so Those hypocriticall flattering and wicked men mentioned Psal. 12.3 say their tongues are their owne and yet it is certaine the Lord will have the tongue bound to the good behaviour Iam. 3.3 Quest. What great hurt can there be in the tongue if men live honestly otherwise It seemes there can be no great offence in the tongue Answ. Men are extreamely deceived that think they cannot commit dishonesty impiety by their words There is a world of wickednes in the tongue Jam. 3.6 There are many sins which are most vile and hatefull which have their principall seat in the tongue or are practised in words as blasphemy murmuring desperation lip-service swearing cursing perjury charming reproaching persecution by the mocking of the godly bitter words silthy speaking lying backbiting slandering flattery and false witnesse bearing together with divers sinnes of deceit hypocrisie heresie c. And on the other side excellent graces and duties depend much upon the service of the tongue Gods glory our owne Callings and other mens good are much furthered by the tongue By the tongue men preach pray confesse their sins give thankes comfort exhort rebuke sweare vow c. and therefore great reason wee should shew our obedience even in the tongue Under the obedience of conversation are comprehended duties of piety to God of mercy to the distressed of justice to all men of temperance to our selves The catalogues of the sinnes we should avoid in our conversation or of duties we should doe I omit here having some purpose if God will to handle them more largely in Treatises by themselves And thus of obedience And sprinkling of the blood of Iesus Christ. Before I come to the more particular and full opening of these words these things may be touched in the generall 1. There was blood
but it also gives an excellent reason why taken from his free grace in calling us and it expresseth also the manner of imitation viz châ—efly to follow God as he is revealed in the Gospell in our calling or when we come truely to see him in the state of grace It is out of question the Lord mentions our calling as one of the chiefest and excellentest benefits bestowed upon us as that which should much stir us inflame and hath great force to prevaile upon us In generall from hence we may note 1. That the consideration of our calling and election out of the world should be put to this use to fire us so much the more to holinesse of life and conformity to God 2. That he that hath true grace is as much stirred with the consideration of his calling as any one thing whatsoever ordinarily It cannot but affect us to thiâ—ke in how sinfull a case God found us and how freely he loved us how great mâ—rcy he called us unto and how unexpected it was either for matter or mâ—anes and how ready he was to forgive and how he passed by others worthier and likelier then we c. 3. That of all the benefits bestowed upon us by God the works of grace are the best It is more that God hath called us then that he hath given us treasures or honor or pleasure or whatsoever of outward things yea and every true Christian doth in his affections so account it 4. That the works of grace in God doe excell the works of nature The Lord thinks himselfe that he hath done more for us in that he called us then that he made us of nothing 5. That 〈…〉 of God it is sufficient through Gods acceptation to 〈…〉 aâ— he reveales himselfe to our understanding in our calling accoâ—ding 〈◊〉 the revelation of his grace in our conversion so as wee are wilâ—iâ—◠〈…〉 knowledge for so to conceive of God as he that called 〈…〉 to acceptation Thus of the generall 〈…〉 the Lord singles out this work of our calling to quicke◠〈…〉 it will not be much amisle to consider of it particularly es 〈◊〉 〈◊〉 as it 〈◊〉 â—ere propounded Foure thingâ— mâ—y be here noted What Who Whom and When. What or the wâ—rk it selfe He called us Who was the author of this calling viz. He aâ— God Whom or the persons called you When or the time hath 〈…〉 may understand more distinctly what our caâ—â—â—ng frâ—m God 〈◊〉 it will not be amisse to consider 1. 〈…〉 God calls us 2. What our effeâ—tuall calling is 3. Why our convâ—rsion is termed by the name of calling 4. How 〈◊〉 can know that God calls me in particular seeing he doth not name me 5. Why did Gâ—d call us 6. To what he calls us 7. The 〈◊〉 For the first the â—â—lling of God is either particular or generall The particular is to seâ—ve Gâ—d in some set function of outward life and so is the 〈…〉 The generall calling is to the service of 〈…〉 with promise of eternall reward through the 〈…〉 Christ. This generall calling is likewise of three sorts 1. Externall 2. Internall or both 3. externall and internall 1. The externall alone is called common and ineffectuall the 2. and 3. is called singular and effectuall 1. The outward calling is the worke of Gods grace in his word offering Christ and calling upon all sorts of men to reforme their waies and receive Christ and yeeld obedience to Gods holy will to their salvation if they will obey 2. The inward calling is the worke of Gods Spirit effectually stirring up and perswading the Elect to heare and obey and receive Christ unto salvation 3. The calling that is both inward and outward is the action of God both by his Word and Spirit calling out his Elect by name particularly and perswading them to separate from the world and receive the covenant of Gods grace in Christ and to devote themselves to holinesse of life and this last is the calling here meant and by this definition of it the second thing is answered viz. what our effectuall calling is Now for the third point This marvellous thing wrought by Gods wonderfull mercy by his Word and Spirit is tearmed by the name of a calling and that fitly for divers reasons 1. Because the meanes by which God worketh upon us ordinarily is his Word or the voice of his servants calling upon us for amendment c. 2. Because through the mighty working of the Spirit of Christ the voice of Gods servants speaking out of the word is directed to us in particular with such power and life and our dead hearts are so revived that the doctrine is as if God did speak to us in particular we receiving the words of the Minister as the very voice or word of Christ Thus the dead heare the voice of the Son of God and live 3. Because God would hereby note unto us the easinesse of the worke he can doe it with a word as he made the world and calleth up the generations of men as the Prophet speaketh so can he in an instant with a word convert a siâ—ner He said let there be light and there was light so if hee say let there be true grace there is presently true grace Quest. But how may a true calling be discerned seeing wicked men may be affected by the word and see that it concerneth them Answ. It may be discerned by divers effects that follow upon it some immediately others appeare some longer time after in the exercise of godlinesse The effects are 1. An inward sight and willing confession of our sin-guiltinesse joyned with a detestation of all sin and confusion in our selves for our waies that are not good so Christ came to call sinners not the righteous 2. A willing separation from the world both inward in letting goe the love of earthly things even those most before beloved and outward in forsaking the needlesse society with wicked men This the definition imports 3. An unfained purpose to forsake all sin never to returne to it again desiring righteousnesse both imputed and inherent with daily desires 4. A love of God and his glory above all things The called of God are described by that periphrasâ—s of such as love God Rom. 8.28 5. The exercise of daily and constant prayer a spirit of prayer Ioel 2.32 6. Teachablenesse or willingnesse to be ruled by the word in all things which may be gathered by the contrary Ier. 7.27 7. The called of the Lord are such as Isay 44.5 8. The unfained hatred of Popery and kingdome of Antichrist this is made a signe in these last ages Revel 17.14 This is so faire a signe that it is found in all the chosen of God Now for the fift thing wee must know that this calling or choise doth not come from any preceding merits of ours but from the onely admirable free grace of God as it appeares 2 Tim. 1.9 Rom. 9.12 Sixtly Gods
shall suffer for anothers workes further then he is some way 〈◊〉 of it But how can infants be iudged according to their works We understand not clearly how the proceedings shall be with infants it is evident that corruption of nature can make even infants children of 〈…〉 Psal. 51. and the covenant of God with the faithfull doth 〈◊〉 even their seed also Besides the Spirit of God doth supply externall works by internall sanctification in the elect infants But how shall poore men doe that are not able to doe good works It is an error to think that there are no good works but giving of almes For the obedience to Gods law in any commandement is a good worke works of piety to God are good works and so are the works of a particular calling It is a good worke to provide for a mans family and so to deale iustly with men is a good worke Besides there are many works of mercy which the poorest Christian may doe hee may pray for others or reprove or comfort or instruct c. The Uses may be collected out of the severall Scriptures where this doctrine is taught as 1. In Iob 7.2 We should long for that day seeing it is the day of paying wages 2. Iob 34.11 14 15 19 20 to 25. It should terrifie the mightiest sinners seeing God will not spare but without respect of persons iudge every mans works and if a temporall iudgment so affright all sorts as is reported Ezech. 7.27 how much more should this last iudgement 3. Psal. 62. ult We should daily think of this day of reckoning and not suffer any doubt against it For it will certainly be so 4. Prov. 24.12 Two things are inferred 1. That wee should not faint in the day of adversity 2. That without trifling we should doe good and shew mercy when we have occasion 5. The Prophet Ieremy useth this doctrine as a meanes to stirre up their hearts to a more awefull feare and admiration and adoration of that God whose eyes behold the waies of all men and whose iustice will reward according to their works 6. Our Saviour Christ useth it to excite the care of saving our soules and to work in us a contempt of life and this world and to deny our selves and take up our crosse and follow him Mat. 16.27 7. The Apostle Paul Rom. 2.7 useth this doctrine 1. To fright and terrifie three sorts of men viz. 1. Hypocrites ver 1 2 3. 2. Impenitent hard-hearted sinners ver 4 5. 3. Contentious and froward adversaries of well-doing ver 8. 2. To incourage the godly in all well-doing ver 9 10. 8. In the 2 Cor. 5.10 it serveth to inforce 1. Walking by faith ver 7. 2. Care to be accepted of God ver 9. 3. Desire to be absent from the flesh and present with the Lord ver 8. 4. Diligence in Ministers with all power to perswade with their hearers ver 11. 9. In the Eph. 6.8 9. it is used 1. To comfort servants 2. To warne masters ver 9. So it is also Col. 3.24 26. 10. In Rev. 22.11 12. it is used to upbraid the pertinacie of wicked men in sin and to incourage the godly in all perseverance in well-doing 11. Lastly you see how the Apostle make a use of it viz. that we should passe the time of our sojourning here in feare And thus of the doctrine of the second reason Paâ—e the time of your sojourning here in feare These word containe the inference or use of the former doctrine viz. it should imprint in us such a sense of our mortality as should stir up in us a daily care and feare in the spending of our time we are to live in the world These words aâ—firme fâ—ure things 1. That we are but sojourners 2. That we have but a time to sojourne 3. That this time passeth 4. That therefore we ought to spend the time in feare Sojourners This word may be taken either literally or mystically if it be taken literally it must be referred to the provinciall Jews so it may import two things 1. That Gods children in this life may be so driven from their native abodes that they may be compelled to live in strange places 2. That though the Lord suffer the Jewish Nation to be under a soâ—e dispersion for the time yet the time will come when they shall be gathered home together in great glory though now they are but sojourners But it is rather to be taken mystically and so it is to be referred to all the Elect who in respect of their absence from their heavenly Canaan are but soiourners at best in this world Heb. 11. Psal. 39. There may be some difference put betweene a home-dweller a stranger and a soiourner The dweller is perpetually resident and is at home The stranger staies but for a short time and is from home Now the soiourner differs from them both for he hath some setled abode but it is not at home as the dwellers is nor is it for so short a time as the strangers is Now if in this strict sense we should stand upon the words then in this world dwellers are no men strangers are wicked men and soiourners are godly men But it is evident that this word sojourner is taken promiscuously for any abode that is from home for Luke 24.18 it is taken for a stranger in the strictest sense and Act. 7.19 it is taken for a sojourner in the strictest sense But usually it is a word that notes the condition of the godly absent from their heavenly happinesse and imports an allusion to the childrenof Israel living in Aegypt absent from Canaan and so our Aegypt is the world our Canaan is heaven our soiourning is our entertainment in this world The world is like Aegypt and our entertainment like the children of Israel in Aegypt For 1. Pharaoh the Devill doth with all cruelties oppresse the gâ—dly 2. As Aegypt was full of enchaunters so is the world 3. As Aegypt abounded with superstitions so doth the world with ignâ—rance and all sorts of vaine observations â—ut the similitude will more appeare in the use The consideration of this that the godly are in this world as Israel soiourning in Aegypt may afford both matter of Instruction and matter of Consolation For Instruction it should teach us divers duties 1. Not to seeke unto our selves great things in this world Ier. 46. 2. To study to be quiet and meddle with the world no more then wee must needs 3. To please our selves or rest in no prosperity but to expect alteratiâ—â— never trusting the favour of the Aegyptians the men or this world For thâ—y will change 4. To have recourse to the promises of a better life and live by faith and wait for the time of our changing 5. Live separate from the conversation of worldly men as Israel did in Goshen 6. Endure much with patience and commit all to God Secondly this similitude imports
Psal. 31.22 Secondly this should teach us to looke to our faith and to provide for the daily use of it to live by it that if it might be we might be so ready and prepared that Christ when hee came at any time might find us so doing Now that we might attaine unto this daily use of our faith divers rules must be observed 1. We must be more afraid of doubts and cavils against our faith making conscience of unbeliefe to avoid it as a grievous sinne and to see manifest reason from the Word before we doubt 2. We must more study the promises of God and shake off the slaggishnesse of our natures especially wee should be more carefull to attend upon the carefull application of them 3. We should speedily run to Christ when we find any disease or neglect in our faith whose glory it is to be the finisher of our faith 4. We should often think of those that have been examples of much faith that have been full of faith Heb. 11. 12.1 5. We should watch against all things that might slacken our love to the meanes For it is certaine the love of the means is strong like death 6. If we find we have offended God let us not goe long without humiliation but quickly run and confesse our sins and not be quiet till we be reconciled It is dangerous to defer our repentance and neglect our communion with God long 7. Especially we should study for businesse to be imployed in well-doing in our generall or particular calling 1 Cor. 15.18 Hitherto of the sixt point Who raised him from the dead and gave him glory These words containe the seventh motive in the doctrine of redemption namely the ratification of it God himselfe was pleased after an admirable manner to ratifie the work of our redemption and therefore it should much work upon us for holinesse of life Now God ratified it two waies First by raising Christ from the dead Secondly by giving him glory in heaven 1. Of the resurrection of Christ from the dead divers things may be here noted 1. That Christ was amongst the dead this may shew the hatefulnesse of sin when Christ became a surety for it it divided his soule from his body and chased him downe among the dead Hath Christ been among the dead then let us beleeve him in all the comforts he hath taught us against death For he speaks by experience we may trust what he saies for he hath been there himselfe 2. Therefore dead men have a being it were good for us so to live as we may have comfort in our being after death For Christ found a world of dead men with whom he was after his death 3. How worthy is Christ to be loved that thus adventured himselfe for us how is it meet he should reap of the travailes of his soule 2. That Christ was raised from the dead Therefore it is not impossible for dead men to rise we see the proofe of it in Christ Secondly we should never be out of hope in the desperatest afflictions if we were brought as low as ever Christ was 3. God raised Christ from the dead Therefore it is wonderfull evident that our debt is paid in that the creditor came himselfe and set open the prison doore and released our surety especially in the time of distresse wee should know that God doth not require our debts at our hands For he hath hereby acknowledged ful payment by our Saviour and we did owe nothing but unto God Secondly this imports that the righteous God may sometime forsake us for a time and leave us to our thinking in unmedicinable distresses so as we should cry My God my God why hast thou forsaken me and yet hee will returne speedily to our succour and put to the proofe of his greatest power rather then abandon those whom he loves 4. That the resurrection of Christ is a great wonder therefore it is here mentioned as a marvellous course that God held in the ratification of our redemption The Use is Therefore cursed be those mockers that scoffe at the resurrection of the dead and let us glory in the faith knowing the victory of our Messias as also that the time will come that God will glorifie us also before men and Angels by mising our bodies also from the grave Rom. 8.11 1 Thes. 4.14 5. God lookes we should be specially affected with his glory in this great work of raising Christ from the dead The Use is Therefore let us be humbled before the Lord for the deadnesse of our spirits and slownesse of our hearts and beg of him pardon and the renting of the cursed vaile of ignorance that lets us from beholding the great glory of God herein 6. Lastly we see that the exaltation of Christ stands of two parts viz. Resurrection and Glorification and that all works of humiliation ended with his comming out of the sepulchre And thus of his resurrection And gave him glory This is the second part of the ratification The glory God gave unto Christ shewes that he is fully pleased with him and that Christ hath perfectly paid our ransome Quest. What glory did God give unto Christ upon his death for us Answ. Great and greatly to be praised and admired For 1. He assigned him all the honour of a triumph is his ascension when â—ee led captivity captive and gave gifts unto men Eph. 4.7 Col. 2.15 2. He removed from him all infirmities both of body and mind 3. He gave him all power in heaven and earth even preeminence in all things Mat. 28. Col. 1.18 For he made him 1. Prince of Angels Col. 2.10 2. Head of the Church Col. 1.18 3. Heire of all things Heb. 1.3 4. Iugde of the world Act. 17.30 4. He assigned him his owne best house to dwell in and that with equall honour with himselfe at his right hand in heaven 5. He bestowed all the Elect upon him Ioh. 17. 6. He commanded all creatures to worship him This was the grace of adoration Phil. 2.10 7. He gave him promise to grant whatsoever he asked Psal. 2.8 9. 8. He proscribed all his enemies and undertooke to make them his footstoole Psal. 110.1 The Use may be first for consolation All these honours done to Christ may assure us of our reconciliation with God and that our redemption is accomplished and it may encourage us to goe unto God trusting in his mediation for God can deny him nothing yea his glory is our glory The crowne is set upon our head when Christ is exalted and therefore being his members we should rejoyce as if it had beene done to us and the rather when he appeares we shall appeare with him in glory Col. 3.4 Secondly in all affliction it should teach us to live by faith and with patience to run the race that is set before us thinking upon the end of our faith the salvation of our soules which
is urged from the example of Christ Heb. 12.3 4. 2 Cor. 4.17 18. Rom. 8.17 That your faith and hope might be in God In these words the eighth point is contained viz. the end of our redemption viz. that our faith and hope might be in God that is that knowing our debts to be paid in Christ and God to be well pleased in him we might for ever relie upon God for present favour and future salvation Faith and hope are not all one Faith lookes upon Christ exhibited and made present in his ordinances Hope lookes upon Christ hereafter more fully to be revealed Faith beleeveth the promises to be true Hope expecteth performance Faith beleeveth eternall life is given us and Hope waiteth when it will be revealed Faith is the mother of Hope and Hope is the nurse of Faith Faith takes notice of present prerogatives and Hope chiefly looks to things to come The doctrines that may be observed from hence are divers Though we doe truely beleeve yet we doe need to be often stirred up to faith and hope still For 1. We beleeve but in part 2. We need faith all our life long 3. We are hard of beleefe in our selves 4. There is nothing the devill more opposeth 5. There is nothing God or Christ more desireth as the coherence shews 6. Nothing more glorifieth our profession and daunteth our adversaries then an unmoveablenesse of hope 7. Nothing more provides for us A Christian could live by his faith if he had nothing else The Vses also are divers for therefore 1. We should stir up one another and be examples one to another in beleeving and receive the exhortation one from another 2. Especially every one of us should be carefull to increase in faith and provide to beleeve in God at all times Quest. But what must we doe that we may doe so Answ. 1. Desire the sincere milk of the word 1 Pet. 2.2 2. Be frequent in the use of the Sacraments 3. Pray to God to increase thy faith Luke 17.5 4. Practice holinesse and be diligent about those graces mentioned 2 Pet. 1.10 in the coherence Quest. But how can we beleeve still For 1. We have not alwaies meanes to accomplish the good we desire Answ. Doe as Abraham did Rom. 4.10 beleeve the promise above hope Quest. 2. God himselfe sometimes fights against us Answ. Say with Iob Though he kill me yet will I trust in him Iob 1.3 Quest. 3. But our crosses are desperate Answ. Yet say as David did Psal. 23.4 Though I walke in the shadow of death yet c. Quest. 4. But we have sinned Answ. Christ hath prayed that thy faith might not faile Luke 22.32 Quest. 5. But our faith is so weake we feare we cannot beleeve still Answ. There are comforts for that in these places Esay 42.3 2 Cor. 12.9 and God hath received the weake in faith Rom. 14.1 3. Quest. 6. But I have so many hinderances and have so many things to passe through Sol. Yet be perswaded as Rom. 8.38 and say with Paul Through Christ I can doe all things Phil. 4.13 3. All this adoe about faith and hope should make us carefull to informe our selves of the things by which faith is assaulted that when such things befall us we may be armed against them Now besides such things by which faith is assaulted intimated before there are many things without us to omit our owne doubts and Sathans tentations within us that have assaulted and tryed faith 1. False doctrines 2. Contentions in the Teachers of the Church 3. Treacherie of brethren 4. Prosperity of the wicked and impuâ—ity of wickednesse 5. The small number of beleevers 6. The deformity and oppression of the Church 7. The falling away of many from the faith 8. The delay of Gods promises 9. The tokens of Gods wrath 10. The scoffes of mockers 4. Lastly hence wee may gather a reproofe to our selves for our marvellous neglect in faith and hope how might the Lord justly have left us for ever as a people without Christ and without hope in the world There is one faith and hope in all Gods servants Your faith Eph. 4.5 The use is therefore to love one another seeing we have all one faith one I say in respect of the Author meanes object and end 2. It should comfort poore Christians whatsoever difference God hath put otherwise yet they have the same faith that Abraham David the Martyrs or any had Here is implyed that all faith and hope in other things besides God is vaine Hope in the wedge of gold is vaine The Hypocrites hope in credit is vaine Trust in the arme of flesh is vaine c. And the truth is a Christian is never perfectly well till he can place his faith and hope onely in God It is good for him sometimes to be stripped of all other things that he may put his confidence in God Verse 22 Seeing you have purified your soules in obeying the truth through the Spirit to the unfained love of the brethren so that ye love one another with a pure heart fervently THE fourth reason to inforce the exhortation in the 13. verse is contained in these words and is taken from that relation and respect wee beare unto the godly it is in effect this By repentance and holinesse we are all made brethren and in repentance and reformation of our lives one main thing we aime at is the advancement of our happinesse and holinesse in the love of the brethren whom we prefer before all people in the world and resolve to rest in the contentment of their communion and therefore wee ought so to resist the impediments within us or without us and to order our lives with such holy sobriety and so to stir up our hearts in the hope of the happinesse to come that we may in all purity of nature and life and earnestnesse of affections cleae unto them in this world as the onely people we shall live withall in the world to come There are two things in this verse 1. A proposition of doctrine 2. and an exhortation by way of Use. The proposition is this Ye have purified your soules in obeying the truth by the spirit unto unsained love of the brethren or brotherly love The Use is therefore see that ye love one another with a pure heart fervently The proposition properly and in it selfe concerns sanctification which is here described in five things 1. The nature of it imported in that metaphoricall tearme purified 2. The subject of it their soules 3. The forme of it in obeying the truth 4. The cause of it which is twofold 1. The principall the Spirit of God 2 The cause in some respect is themselves ye have purified 5. The end is brotherly love amplified by the speciall property of it viz. unfained Before I enter upon the particulars in generall and for the coherence divers things may be noted The Coherence is double 1. both with
preaching of the Gospell he being diversly shaked to and fro in the divers manners of propounding of Christ in the Gospell 3. The moving of the lips of the sinner in his confession and prayer before God 4. It might note the trembling of the Christian when hee comes first unto God and the various conflicts in his soule with which he is shaken and yet Christ is accepted as an offering for them before the Lord for all their feare and doubtings and tossings of temptations for the Christian holds his sacrifice in his hands for all his feares 3. The pinte of oyle that was to be waved also may note 1. That there is abundance of joyes will follow care and conscience in faith and repentance for trespasses 2. That before we can get abundance of joy it must be waved before the Lord that is Christ must beg it for us in heaven and preach it often to us in earth we must heare joy and gladnesse 3. It may perhaps note that marvellous feare and sorrow of heart for sinne which a Christian feeles when he is most joyed by the holy Ghost He rejoyceth with trembling Psal. 2.11 VERSE 13. The killing of the lambe followes amplifyed by the place and the person to whom it belonged and the worth of it Foure things were here signified 1. That Christ must be killed for us and in his death is our sacrifice 2. That the place where being the holy place notes 1. That Christ was slaine onely by and for the Elect. 2. That Christ crucified is taught and knowne onely in the Church 3. In that the Priest must have all the offerings is noted 1. That Christ onely can make an atonement 2. That the honour of our sanctification belongs to the Ministers 4. In that it was most holy is noted that this way of holinesse in Christ is an absolute way as ever was devised VERSE 14. The sprinkling followeth and is twofold 1. Of the bloud ver 14. 2. Of oyle ver 15. to 19. 1. The sprinkling of bloud noted the worke of God and the Gospell applying CHRISTS bloud to the distressed sinner 2. The sprinkling of the eare hand and toe noted that our hearing of the Word the principall meanes is sanctified by the bloud of Jesus Christ so as our unworthinesse shall be no barre to our successe in the meanes Secondly that our practice likewise is sanctified in the bloud of Christ. Thirdly that our progresse also and perseverance depends upon the merit and vertue of Christs passion and these are the three things Christ undertakes for the penitent sinner VERSE 15 16 17 18. The sprinkling of oyle followes where note 1. Who doth it viz. the Priest 2. How he doth it He poureth into his left hand and dippeth his finger 3. How many wayes he doth it 4. Where he doth it 5. Whâ—t he doth with the remainder 1. The Priests sprinkling of the oyle noted that Christ and his Ministers are the chiefe fountaine of our joy 2. The warinesse of the Priest in the manner shewes that God would have his consolations warily propoundâ—d unto men 3. He was to sprinkle both before the Lord and upon the party 1. The sprinkling before the Lord noted the joyes of Gods presence and that he is privie to all the comforts befall us 2. In that it was done many times is noted 1. The perfection of the joyes God hath prepared c. 2. Our imperfection in beleeving it 3. The sprinckling upon the partie noted the particular interest of the penitent in the joyes of Christ. 4. The sprinkling of the eare thumb and toe assured comfort in hearing practice and perseverance and in that it must be put upon the bloud of the trespasse offering it signified that wee cannot have true joy but in the sacrifice of Christ and the application thereof It is all merited in his death and to be applyed by Pâ—ith 5. The remainder was to be poured out upon the head of the person which might note either 1. The fulnesse of joy which Christ our head hath in heaven the same with ours saving in the measure 2. That our consolations are given us that we might comfort others by the running downe of our c. 3. That we were abundantly consecrated unto God and annointed as Priests Kings and Prophets unto the Lord and shall have everlasting joy in our callings Esay 35. ult So that that joy upon their heads was shadowed by this type Quest. But why joy upon their heads Answ. Though the seat of joy be the heart yet the cause of joy is in the head and that is the understanding of our happy estate in Christ. Where he addes that the Priest shall make an attonement for him wee must understand it thus that the Priest hereby shall ratifie the attonement 〈◊〉 in the sacrifice of Christ c. These joyes shall abundantly settle his heart in the assurance of Gods favouâ— in Christ and so it notes that usually Gods servants have not that setled peâ—swasion of their happinesse in reconciliation with God untill they have had abundance of experience of the joyes of the holy Ghost in the knowledge of their calling in Jesus Christ. VERSE 19 20. Quest. Now that the 〈◊〉 iâ— satisfied in Gods goodnesse and favour what is more to be done Answ. There must be yet a sinne offering and a burnt offering For after he hath taken a course for outward sins by which he trespassed against God and man he returnes and finds a marvellous deale of drosse in his nature and of secret corruptions that hang upon him daily and therefore now he needs a new application of the sacrifice of Christ to comfort him against his sinnes that hang on so fast though he be freed from grosse sins or outward trespasses that men take notice of The repetition of his clensing from his uncleannesse imports that for sinnes after calling a child of God is afresh humbled with a loathing of his impurities of heart as he was at his first setting out his daily corruptions and frailties make him seeme wonderfull uncleane in his owne eyes and therefore he seeks a new atonement Now when he addes And afterward he shall kill the burnt offering it was to signifie either 1. That God in this life after long conflicts doth at length reveale Jesus Christ in a great measure so as the Christian is fully satisfied in the application of all the merits of Jesus Christ as knowing his discharge from all his sinnes in him 2. That at our death Christs sacrifice shall fully free us from all the guilt and staine of sinne The repetition that the Priest must offer all these offerings shews wee need still both Christs intercession in heaven and the ministery of Christs servants to preach him crucified while we live in the world The meat offering annexed to the burnt offering shews either that Christians grow marvellously in this life after they have full assurance of their pardon for all sins or else that Christ will
are immortall Sometimes it signifieth an everlasting happy being from which a man cannot fall and so the godly are immortall and so their immortality differs from that of Adam also for he was immortall that is such as might have continued happy for ever and might also not continue The first kind of immortality begins at birth the second at new birth of which he intreats here These words must be considered in their coherence and in themselves In the coherence both with the 13. verse and with the former As they depend upon the 13. verse they are a fift reason why wee should regard those three things viz. because our soules are immortall For if wee soundly consider of it it evidently followes 1. That therefore we should gird up the loines of our minds and get established our celestiall cogitations and resolutions as such as still mind an eternall being and therefore will strive against all impediments which might hold us downe 2. That therefore we should be wonderfull temperate in the use of earthly things seeing these serve not unto immortality 3. That therefore we should with all industry make sure all those evidences of hope concerning the grace to be brought unto us in the revelation of Jesus Christ. Now as these words depend upon the former verse they confirme us in the love of the brethren we should therefore love them fervently and purely because we are borne together as heires of the same hope and must live together for ever in another world Looke not upon the godly according to their birth but according to their new birth nor according to their present condition but according to the happinesse they are born to and the fellowship thou shalt have with them in another world The words of themselves intreat of immortality two waies First in respect of the fountaine Secondly in respect of the meanes of it The fountain of immortality is the new birth The meanes is set downe negatively and affirmatively Negatively it is not corruptible seed Affirmatively it is the incorruptible seed which is expounded to be by the word of God which liveth and abideth for ever Borne againe Being turned unto God by true faith and repentance A metaphoricall tearâ—e We are borne againe foure waies 1. Sacramentally by Baptisme 2. Spiritually by the Word 3. Corporally in the Resurrection 4. Eternally in our Glorification Quest. But why is our repentance likened to a new birth Answ. To distinguish true repentance from that which is false and fained for it imports five differences 1. That in true repentance there is an utter disclaiming of all happinesse in a naturall life or what doth or can belong unto it 2. That in true repentance there is a totall change in the whole nature of man He hath grace in every part a new mind and a new heart a new memory and a new conscience a new language and a new carriage both to God and man for birth is the producing of all essentiall parts of man 3. That in true repentance there is the paine of contrition a broken spirit the throwes and paines of travaile there is true godly sorrow and griefe in the birth of grace 4. That there is in true repentance a daily hunger and thirst after the sincere mild of the Word 1 Pet. 2.2 5. That in the things of Gods Kingdome there is new life and sense and feeling and motion Secondly to shew the priviledge of the penitent For it signifies he gets more by his new birth then any child in nature can doe by pleading his birth-right For if in repentance we be borne unto God then it shewes 1. That we have received power to be the sons of God Ioh. 1.2 2. That with our adoption we enjoy the priviledges of sons 1. The favour of God as a father 2. The care of God to mainâ—aâ—eus Mat. 6.33 3. The pardon of God in saving us from condemnation Rom. 8.1 4. The portion of God even the inheritance which God gives as a Father which is spoken of Rom. 8.17 Gal. 4.7 The Use should be twofold 1. That wee try ourselves carefully in the businesse of our repentance by the former signes and secondly that we comfort our selves in the priviledges of our new birth rejoycing in our portion and the favour of our heavenly Father And thus of the reason of the phrase Concerning the new birth here we have occasion to consider of 2. things 1. That it is needfull often to be remembred of the doctrine of regeneration the Apostle having spoken of it before falls upon it here againe There is great need that men should be put in mind of it often for divers respects 1. Because of the extreame necessity of it and the unspeakable danger if it be neglected Ioh. 3.5 Gal. 6.15 2 Cor. 5.17 Luke 13.5 2. Because of the dignity of it It is a second creation of as great fame and wonder as the making of the world therefore Christ is called the beginning of the creation of God Rev. 3.14 3. Because of the marveilous impediments with which men are hindred from the effectuall indevour after it such as are 1. Extremity of blindnesse A Ruler in Israel knowes not what it is unlesse it be to goe into his mothers wombe againe This is still the case of the most 2. Evill opinions about it as 1. That it needs it not God made them and therefore will save them yet as Ioh. 3.5 2. That Baptisme did it yet but a seale Rom. 4.11 3. That a civill life is it yet as Mat. 5.20 4. That the purpose of it hereafter will serve 3. Forgetfulnesse the doctrine runs out Heb. 2.1 the heart is so weak and impotent in keeping alive the sparks of resolution and remorse and desire 4. Prejudice that lieth in the minds of many in respects of the reproches lie upon such as teach it or practice it It could not be but we should be more respected in this doctrine were it not that many of you have strange opinions of us the truth of which you seeke not to be resolved in 5. A dumbe devill many have throws and give over will not propound their doubts nor seeke directions 6. The marveilous pleading of the world sinne and Sathan that they might not be cast out or forsaken especially the unspeakable methods of Sathan 7. The lethargie of the soule which appeares in such as cannot leave sinne that is hatefull hurtfull to themselves even grosse sinnes as wee see 4. Because it may be a meanes of conversion to such as are not yet converted The opening of the doctrine may open a way unto Christ into their hearts Who knowes what and when God will worke And it is certain the work is done more easily and successefully when we goe about it while the doctrine is fresh in our memories 5. Because of the excellent use of it both 1. For consolation for this doctrine comforts 1. Against the fiery darts of the devill Eph. 6. that
is the temptations of unbeliefe 2. Against present affliction when wee consider what wee are borne to 3. Against the scornes of the world we are borne not of blouds but which is better of the bloud of Christ Ioh. 1.12 2. For Instruction for the remembrance of our new birth quickens us to a care to live as becomes our new birth which is the true reason why it is mentioned here The Use is first 1. First for Ministers to bend the whole course of their ministery hitherto what doe we profit them if we gain them not to God Yea hereby the glory of many Ministers is to be judged He is the excellentest teacher that can convert most to God Here God will be free 2. For all sorts of men as 1. For all godly men 1. If they be strong to build themselves up in the contentment of their birth 2. If they be weake to looke to the establishing of their hearts in the assurance of it 2. For unregenerate men it should awaken them to a care to shake off their lamentable security procrastination prejudice silence sinfulnesse or what else hinders them from this glorious worke To this end Think of death and the threatnings and anger of God seriously Judge thy selfe for thy sinnes Pray with David for a cleane heart beg a new heart Ezech. 36. Parable Get out of ill company Be warned to fly from the wrath to come Neglect not so great salvation Be not deceived Gal. 6.7 1 Cor. 6.9 Take heed lest God leave you with the very discourse of regeneration What shall it profit to be borne of great bloud c. if thy soule perish for ever I beseech you therefore by the mercies of God save your soules that you perish not in the condemnation of the world Consider God would not have you die c. The second thing that may be noted from hence is that our blessed immortality begins at our new birth for by the Gospell God brings immortality to life and light 2 Tim. 1.10 and by the Spirit of Christ we are then quickned Eph. 2.1 4. being by nature dead in respect of true immortality For from this moment of time Christ lives in us Gal. 2.20 we are alive to God though we be dead to the world The Use should be first to put vs in mind of the marvellous power and glory of the Gospell that brings this life light unto us 2 Tim. 1.10 2. We should be comforted against all our feares and doubts and against all the afflictions or temptations of our naturall life for immortality is begun in us already Those divine sparks are so kindled as they shall never be quenched God hath kindled the light of heaven in us This is very eternal life we have here on earth Ioh. 17.3 God hath made us immortall creatures already for though we have not yet attained to the full degree of the shining brightnesse of our immortall happinesse yet from degree to degree wee shall proceed till we be like the aâ—â—ient of dayes Immortality may be distinguished into foure degrees or states 1. The first iâ— the life of the infant in grace and then we live as babes two things being eminent companions of that estate viz. weaknesse and crying that is many frailties and much griefe for sinne and wants 2. The second is the life of young men in grace 1 Ioh. 2.14 Heb. 5.13 and here two things are eminent 1. affections and 2. strength or might or power of gifts 3. The third is the life of them of ripe age or of fathers in grace 1 Ioh. 2. 14. Heb. 5.13 Here likewise two things more shine 1. greatnesse of judgment or experience 2. an habituall conquest over all sorts of sinnes so as the very taste of them or temptations to them are enseebled and more seldome These three are on earth 4. The fourth estate is that wherein we shall be like the anâ—ient of dayes even God himselfe in the perfection of all gifts and possession of all happinesse Lastly this doctrine may shew the miserable estate of all such as will not be informed by the Gospell They faile of immortality and must die in their sinnes for if they be not borne againe they perish for ever Thus much of the fountaine of new birth The manner followes considered 1. negatively 2. affirmatively Not of corruptible seed Two things are here imported concerning the naturall birth and propagation of all men The first is that our naturall birth doth not advance our immortality and everlasting happinesse we hold not our happinesse by any title from our carnall birth Mat. 3. Rom. 9. We are not borne heires of heaven In our birth we receive the beginning of naturall life from the seed of our naturall parents but not of eternall life The second is that this naturall seed is corruptible we so live that we must die we cannot hold out even in that estate for men will die and they come of men that have dyed Hâ—b 9. Iob 10. Ps. 89. and therefore the Use should be 1. To abate the great thoughts that arise in great persons about the noblenesse of their birth 2. We should all be thereby the more quickned to the care of new birth 3. Therefore we should looke for death and prepare for it and patiently beare the infirmities accompany our mortall bodies till the time of our change come 4. Impenitent sinners should awake to live righteously seeing their perfections must come all to an end they cannot long abide in the greatest glory of the world they can attaine to 5. Here is a manifest difference betweene the children of the two Adams the children of the first Adam are borne corruptible the children of Christ are borne incorruptible 6. Lastly here is a singular consolation to the godly about their perseverance They are confirmed as the Angels of heaven they cannot fall away they are not borne of corruptible seed Thus of the manner negatively considered In the affirmative observe two things 1. what the meanes is 2. and by what it is Or thus The meanes is seed described by the properties It is incorruptible and by the cause or instrument of generation viz. the word of God Seed To omit the usuall acceptation of the word seed It is taken in Scripture in a restrained sense many wayes Sometimes for Christ Hee is that seed in whom all the nations of the earth are blessed Sometimes for the godly The children of the promise are the â—eed Rom. 9.8 Sometimes for the body of man within the grave which is cast into the earth as seed in the day of buriall 1 Cor. 15.43 Sometimes spirituall things in generall 1 Cor. 9.11 Sometimes the fruits of righteousnesse or mercy Iames 3.18 2 Cor. 9.6 So there is sowing to the Spirit Gal. 6.7 8. Sometimes for the word of God Mat. 10.13 Sometimes for saving graces conceived in the hearts of the godly and so I take it here And thus grace is like seed either
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
of man is as the flower of grasse and so the proposition shewes that he is mortall The repetition shewes how he is so His body withereth as grasse and his glory falleth away as the flower From the coherence with the former verse I might note two things 1. That man is a creature both mortall and immortall mortall as he is borne of his Parents immortall as he is borne of God mortall in respect of his naturall life and immortall in respect of his spirituall life mortall in repect of his flesh and spirituall in respect of his soule 2. That the consideration of the mortality of our bodies will quicken man unto a care of the immortality of his soule But I passe from these All flesh is grasse The words of the proposition are all plaine taken in their proper signification save that by flesh is ment the nature of man in respect especially of his body but for the doctrine of these words three things would be weighed 1. The affirmation concerning the body of man that it is like grasse 2. The extent of the affirmation when he saith all flesh is grasse 3. The consideration of the time when he saith in the present time It is grasse not it shall be For the first the word rendred grasse is translated sometimes the blade of wheate as Mat. 13.26 sometimes hey as 1 Cor. 3.12 but most usually grasse and so the sense gives it here Now for the phrase of speech It is true that sometimes it is spoken in the praise of Gods Elect that they are like grasse viz. for their growing and flourishing in grace and happinesse as Esay 44 4. Psal. 72.16 Rev. 9.4 but usually in scripture it is taken to signifie the misery of all men by nature And so it notes especially the fraile condition of man in this life he is like grasse because as the grasse is to day and to morrow is cast into the oven so is man to day and to morrow is cast into the grave he is suddenly gone and in short time spoiled of all his earthly glory The world of men might be resembled to a field of grasse in many respects but this is that the Holy Ghost cheefely aimes at So then the first doctrine is that a man by nature is like grasse for the brevity of his life and the suddennesse many times of his death The Uses are divers First for reproofe of three sorts of men 1. Of all those that minde onely the things of the flesh why do men so studie for the provision of the flesh can men remember that their flesh is as grasse and yet seeke great things for this life onely let all men know that they that sow to the flesh shall certainly of the flesh reape corruption 2. Of such as place their trust and hopes in man for this reason he is cursed that maketh flesh his arme seeing all flesh is grasse 3. It reprooves divers of Gods children too for their too much feare of the rage of wicked men The Apostle when he said we wrastle not with flesh and blood meant to shew that we should not be so much distressed for that kinde of combat as teaching that it were better to wrastle with ten adversaries than with one temptation but most plainely Esay 51.12 Secondly there is matter of consolation too and that divers waies For first though our flesh be as grasse yet that hinders not Gods love to us for he clâ—theth the very grasse of the field and shall he not provide for us also Secondly the Lord is pleased to use the consideration of this doctrine as an argument to move him to pitty us he knowes our frailty and therefore will not deale rigorously with us as these places shew Ps. 103.13 90.6 78.39 Esay 40. c. Thirdly the mortality of the flesh should occasion us to rejoyceâ— in the immortality of our spirit and to bee glad at heart that we are borne againe not of the bloods of mortall men but by the will and word of the immortall God that so we may be comforted against the sense of the decaies of our bodies by remembring that we have a building made of God without hands e ternall in the heavens though the earthly house of our Tabernacle be dissolved Lastly it may comfort us if we consider that the Lord hath beene pleased to resolve with himselfe to take the care of us and our posterity after us because he knowes we cannot continue alwaies with our children for so the Prophet David assures the godly that though their flesh be but as the grasse yet God will establish his mercy to them that are left behinde them the Lord will deale righteously with their childrens children Ps. 10â— 15 18. Thirdly wee should all therefore learne to crucifie the bootlesse lusts of the flesh and to compell our selves so to thinke of saving our spirits in the day of Christ as to forbeare to entangle our selves with the cares of life seeing it is all in vaine we must dye and goe hence and that suddenly and shortly â—especially we should provide that Christ may live in us by faith that so we may be provided to continue when our flesh will faile us yea thirdly seeing in this world it will never be better with our bodies therefore wee should reach our flesh that great lesson of resting in hope even wee should learne to waâ—â— for the resurrection when even our flesh shall be made spirituall and this corruption shall put on incorruption Thus of the affirmation it selfe Now the extent of iâ— is in the second place to be considered viz. that all flesh is grasse All flesh Not onely the flesh of beasts of the field and sowles of the ayre but even the flesh of man is grasse and amongst men there is no difference The flesh of Princes is as mortall as well as the flesh of peasants the most mighty helpers must stoope to the power of death There is a great deale of difference in grasse a thousand formes in one medow or pasture yet all alike in this that they must wither The outward difference of mens places in the world makes no difference in death The rich and the poore both meet together in the grave as dies the begger so dies the King Riches will not ransome from death no price can be a redemption from the grave Healthfull bodies are as grasse as well as sickly bodies such as abound in the helps of physick must dye as well as they that are destitute of all meanes to preserve life The strongest must stoope to death as well as the weakest the longest livers must dye at last as well as the creature but of a dayes continuance If men then should live 900. yeeres and more yet at length it must be said of them they died yea godly men must die as well as wicked Psal. 102.12 The people are but grasse Esay 40.7 yea the flesh of the
measure of true appetite to the word may be discerned by some of these signes that follow First it is a signe that we doe heartily love the word when wee can from our hearts love and blesse them that doe love the word accounting them happy for their very love to the word Psal. 119.1.12 Secondly it is a sign of desire after the word when we can stick to the word and the constant frequenting of it notwithstanding the scornes and shame of the world Psal. 119.31.46 141. It is a sure testimony of our love to the Gospell when we can forsake father and mother brother and sister house and land for the Gospels sake Mark 10.29 Thirdly It is a signe of love to the word and of desire after it when we can mourne for the famine of the word as a bitter crosse Psal. 42.3.4 Fourthly Yea when men have the word and yet find not comfort in it it is a signe of their true affection when they long for those comforts with heavinesse of heart and account themselves in an uncomfortable distresse yea bitter distresse till the Lord returne to them in his person in the power of the meanes Psal. 119.82 83 123 131. Fiftly It is a signe we love the word when such as feare God are glad of us it is a signe that the Godly doe discerne appetite in us though we do not when they are tenderly affected toward us Psal. 119 74. Sixtly We may know our affection to the word by our willingnesse to be ruled by it if we can make the word our Counseller it is sure we do delight in it whatsoever we conceive of our selves Psal. 119 24. Lastly to strive against our dulnesse constantly and to pray to be quickned is a good signe that we have some desire to the word One may love Gods precepts and yet need to be quickned Psal. 119.159 Vse 2. Secondly this doctrine of desire and appetite after the word may much humble the most of us some being altogether void of all desire after it more then for fashion sake and the better sort have their appetites either dull or decayed Quest. Whence comes it that people have no more affection to the word or that men are so cloyed with the word Ans. The lets of appetite and affection to the word may bee considered two wayes First as they are without us Secondly as they are within us Without us the cause of want of affection is sometimes in the Minister sometimes in the Divell sometimes in the company men sort withall and sometimes in God himselfe 1. In Ministers there are two things which marvelously hinder the admiration and desire after the word The first is the manner of their teaching when they teach unskilfully deceitfully vaingloriously negligently or coldly When there is not a majesty and purity and life in the teacher it is no wonder if there be no affection in the people 2. Cor. 4 2. 1. Thessa. 2. 2 3 4 6 8. 1. Cor. 2.4 2. Tim. 2 15. The second is their ill lives What made the people in Elies time so loath the service of God but the wicked lives of Hophnâ— and Phineas 1. Sam. 3. Ministers must teach by example as well as by doctrine if they will not be despised 1 Tim 4 12. 2. The Divell that god of this world doth mightily labour in this point to keepe men from affecting the Gospell If he cannot hinder men from hearing then his next worke is by all possible indeavours to blinde their mindes and marre their tastes that they may not perceive nor regard the glorious things of God in Christ 2. Cor 4.4 3. Evill company is a wonderfull impediment it causeth perpetually hardnesse of heart and carelesness it keepes the hearts of the wicked men in a continuall habituall deadnesse and the best men seldome light into prophane company but they get some degree of dulnesse and deadnesse of affections by it Prov. 9.6 Psal. 119.115 4. God himselfe being provoked by mans extreame wilfulnesse in sinning gives them over to a spirit of slumber and curseth their very blessings yea restraineth sometimes the very gifts of his servants that so hee may execute his judgements upon a rebellious people The Lord hideth his statutes from them and with-holding his spirit keeps backe the life of the word in their hearts Esay 6.10 Yea many times to scourge the unthankfulnesse and unprofitablenesse of his owne people he doth for a time hide his testimonies from them Psal. 119.19 Thus much of the lets without us The internall lets must be considered First in the wicked Secondly in the godly The cause of this heartlessenesse and want of affection in the wicked is First their ignorance they know not either the word or the worth of the word or their owne need of it Secondly their prophanenesse and irreligiousnesse they live without God or without Christ in the world they make no conscience of their wayes They forget their later end they mind not the good of their soules but only earthly things they never tasted of the bountifulnesse of the Lord but were altogether corrupt and strangers from the life of God only greedy in sinning Thirdly Atheisme there is in the hearts of all wicked men in some degree abominable conceits concerning God and his word They either doubt whether the Scriptures be the true word of God or else they are strongly carried to resolve there is no profit in the knowledge of Gods wayes or in serving the Almighty Iob. 21.14 Malac. 3.15 Fourthly Cares of life The love of the profits or pleasures of this life cheak the word and the power of it as is apparent by these places Matth. 13. Luke 14. Psal. 119.36 37 c. Fiftly In some eyther whoredome or wine for these two sinnes together or either of them take away mens hearts they are voide of all due consideration and of all affection to Gods word They are senselesse creatures Hosh. 4. Thus of the chiefe lets of the wicked The lets of affection in the godly are divers First Sometimes it is their worldlinesse their too much minding and plodding about the things of this life or their excessive burthening of their heads about their calling they have too much to do or they have too much care care I say that is distrustfull and câ—rking care Psal. 119.36 Secondly Sometimes it is want of comfortable fellowshippe in the Gospell Affection that is alone is seldome constant in the same degree There is much quickning and comfort and incitation in a constant and tender and profitable society with such as love the word Psalm 119. verse 63. Thirdly Sometimes it is some secret sinne that gets too much dominion over them As affection may stand with meere frailties and infirmities So on the other sidâ— if any sinne once get head and men yeeld to it and agree to obey it their affections to the word presently dye within them Psal. 119.133 Yea if this sinne be but in the
and judge of their estate by what it was before Thirdly they may bee infallibly assured that they are in a right way because they desire to live uprightly and to forsake the corruptions that are in the world Fourthly they must know that it is a greater glory in faith to beleeve now when they feele not then to beleeve when the heart abounded with joy Fiftly they may judge of their affection to the word by their preparation before they come and by their onely liking of such as love the word and by their constant frequenting of it and by their sorrow for their dulnesse and unprofitablenesse Hitherto of the duty to which hee exhorteth the motives follow and they are some First ye are new borne babes Secondly the word is sincere milk Thirdly ye may thereby grow Fourthly ye have tasted the sweetnesse of the bounty of God in his word already The first reason tels what they are the second what the word is the third what they shall be the fourth what the word hath beene As new borne babes These words are taken in diverse senses For properly they signifie infants while they are tender and unweaned from the breast Sometimes they signifie unable men and such as have no fitnesse for their callings so Isay. 3.4 Sometimes they signifie such as be weake in saith and in the gifts of the spirit whether they be newly regenerated or lying in sinne 1. Cor. 3.1 Heb. 5.13 and so it is taken here And so the words are a reason to induce them to an affectionatâ— desire after the word in as much as they are so weake they can no better live without the word then the childe in nature can live without milk Divers things may be from hence noted First that grace is wrought in Christians by degrees Christ is revealed in us by foure degrees First as a childe or little babe new formed and borne Secondly as a young man in more strength and vigour and comelinesse and activenesse Thirdly as a father or old man setled with long experience these three are in this life and mentioned 1. Iob. 2.14 Now the fourth is when Christ shall appeare in us as the Ancient of daies like God himselfe in a marvelous glorious resemblance of the holinesse and properties of God And this shall be in another world The use should be both for thankfulnesse if Christ be formed in us to any degree and to inâ—iâ—e our industry in all the meanes appointed of God seeing we receive gifts by degrees and not all at once Secondly that true grace may stand with many weaknesses A childe doth truely live and yet it is very ignorant and infirme and wayward and fit for little or no imploiment such may Christians be for a time such were the very disciples of Christ for a time such were the Corinthians 1. Cor. 3.1 and the Hebrewes Heb. 5â— 3 The use should be to restraine censuring of others because of their infirmities to have no grace at all Whereas wee should rather bear with them and beleeve all things Rom. 15.2 1. Cor. 13.5 And besides those that are distressed in minde should comfort them-selves with this they may bee full of weaknesses and very unprofitable and yet have the true life of Christ in them Thirdly that the most Christians are but new borne babes infants in grace not only such as are newly converted but such as have spent a longer time in the profession of godlinesse the Apostle here takes it for granted that all they to whom he writes were little better or stronger and so it is usuall in all times and places Question How comes it to passe that the most Christians live still but as weak ones and babes in Christ especially why thrive they not according to the time of their age in Christ. Answer In nature a child gets out of his childhood as his yeares grow upon him but in religion and grace it is not so It is not time brings any of necessity out of the cradle of Religion Now the cause why the most are but babes and that after a long time may be such or some of these First some as soone as they are borne are destitute of the breast have no nurse are taken away from their meanes and deprived of the powerfull preaching of the word which did beget them unto God this comes to passe sometimes by the violence of others or by the afflicting hand of God upon their bodies or sometime by their owne carelesnesse that for worldly respects remove to places where they have not the meanes to build them up Secondly some are infected with some bitter root of passion or envy or malice which was left behind in their repentance not fully subdued and this holds them so downe that they cannot thrive but are stocked in godlinesse that after many yeares they shew little bigger or better then they were in knowledge or grace 1. Cor. 3. 1.2.3 1. Pet. 2.1.2 Eph. 4.15.16 â— Pet. 3. 7. Thirdly others at their first setting out are intangled with doubtfull disputations and carried about with odde opinions or strange doctrines and so insnared with controversies about words or things of lesse value that misplacing their zeale and mis-led in their knowledge they thrive little or nothing in the maine substance of godlinesse but need be taught the very principles Rom. 14.1 Heb. 13.7 2. Pet. 3.17 Especially when they be apt to receive Scandall and admit offence such were the beleeving Iewes the most of them Fourthly some are meerely held back by their worldlinesse they relapse to such excessive cares of life and so devour up their time about earthly things that they cannot profit not prosper in better things Fiftly many thrive not or not sensibly being hindred by the ill company which either voluntarily or necessarily they are plunged into and cheefly for want of fellowship in the Gospell with such as might bee patterns to them in knowledge and the practice of faith and piety Sixtly spirituall lazinesse and idlenesse is the cause why many grow not They wil take no paines but after they have repented and beleeved in some measure Heb. 5.13 and be gotten a little whole of the wounds they were diseased withall in their conversion they fall into a kinde of security and rest in the outward and formall use of the meanes and neglect many precious things which from day to day they are moved and counselled to by the word and spirit of God and this disease is the worse when it is joyned with spirituall pride and that vile conceitednesse which is seene to come daily in many Seventhly some Christians after calling are insnared and deceived by the methods of Satan and so live in some secret sinne against their own knowledge In fâ—vour of which they forbeare the hearty regard and use of Gods ordinances and so dangerously expose themselves to the raigne of hypocrisie These are wonderfully stocked and grow worse and not better These are the reasons why
As the love of Gods children growes or decayes in us so doth grace grow or decay Eph. 4.15 16. This love is the bond of perfectness Col. 3.13 Fiftly we must try our confidence in God and the assurance of our faith For as grace growes so doe wee grow more established and setled in God and the hope of his kingdome This is to abide in Christ and thus to trust in the Lord hath a promise of such a blessing as that man shall not wither Ier. 17.7 8. Sixtly we may discerne our growth by the decay of taste in sinne and the world As the violence of temptation and the admiration of the pleasures and profits of this life goe out of us by the same degrees doth the holy Ghost get the victory and the Spirit settles the possession of grace in us c. Seventhly wee may discerne it by our teachablenesse and honouring of prophecying when our Teachers according to their lines may bee inlarged and live without suspition or censure when wee can beleeve them and rest in their testimony above the whole world 2 Cor. 10.15 2 Thes. 1.10 Eighthly we may easily discerne it by our constancy and frequency in good workes either of piety or mercy or righteousnesse either at home or abroad For to such as have for use it is certain more is given Mat. 13.11 Ninthly wee may know it by the frequency of our communion with God If the Lord daily dwell in us or with us and reveale himselfe to us by the signes of his presence there is no doubt to bee made of our growing The heart of a christian is Gods Temple and you may be sure all prospers well in the Temple when the cloud sits there or often appeares there Eph. 2.20 21. Vse The use of this whole doctrine concerning growth may serve first for humiliation and so in many things First our hearts should smite us for our ignorance There are many things of excellent fruit and praise which we have not at all laboured in divers of the twelve things before Secondly for our deadnesse of heart and unprofitablenesse of life which is aggravated against us 1. VVhen God give us much meanes 2. VVhen we are insensible or at least incorrigible know all is not well and feele our selves to bee lashed and yet mend not 3. VVhen we are slothfull and weary will not stirre up our selves nor receive direction for the making up of what is lacking to our faith or to any other gifts especially when wee are weyward and will goe about rather than be at the tryall of direction or asking the way Ier. 31.21 3. Much more to such as are so farre from growing that they fall away and decline lose their first love and what they have wrought begin in the Spirit and end in the flesh This much vexeth God and is extremely dangerous to the parties Esay 1.4 Ier. 7.24 and 15.6 2 Pet. 2.20 But that this may not either pearce too farre or fall too deadly or flat upon any that are guilty we must knowe there is a double declining or apostasie the one inward the other outward First the inward is when a mans heart is falne off from the care of godlinesse and the meanes of it and regards iniquity constantly being possessed of the raigne of habituall hypocrisie and this may be in men that outwardly frequent the meanes and make a shew of godlinesse Secondly the outward declining or Apostasie is when men outwardly live in grosse sinnes or follow scandalous courses and are at last relapsed to the violent courses of the world so as the meanes of godlinesse is neglected Againe declining is first either totall secondly or in part First totall when we fall off from all godlinesse and all the meanes of it and so onely they fall that sinne against the holy Ghost Secondly in part is when men fall into some sinne or error and not lose all conscience of well-doing and such is their Apostasie also that fall off from the care of some of the ordinances of God as when men use the private and neglect the publique or use the publique and neglect the private c. Question But what shall a man doe to helpe himselfe that finds he hath declined c. Answer He must take unto himselfe words and confesse his sinne to God and returne to the Lord heartily hee will heale even his backsliding Hose 14.3 4 5. Vse 2. Secondly for instruction and so it should perswade with us mightily to hold on and never faint in the way but strive to the perfection of every good gift of God not being weary of well-doing knowing that it is a shame still to be children and that God doth require a righteousnesse of us that should exceed the righteousnesse of all the Papists and Pharisees in the world and to this end we should preserve in us this desire after the sincere milke of the word and watch against security and slothfulnesse the dangerous moaths of godlinesse Vse 3. Thirdly such may be much encouraged who have their hearts set upon growth and doe prosper in Gods worke though otherwaies they have many afflictions or infirmities yea such as with true hearts doe mourne for their not growing as they think may consider of many comforts to uphold themselves by as 1. Our Saviour Christ had not all degrees of grace at once but grew in grace by degrees 2. Though thy gifts be small and grow in thee like a graine of mustard-seed yet it may grow to a marvelous increase Matth. 13. 3. Though thou have many infirmities yet thou maist beare abundance of fruit as the vine which is the weakest plant yet is not therefore barren Isaiah 27.2 4. Though thou have little meanes to help thy selfe by yet thou maiest by the blessing of God grow the lilies spin not and yet are gorgeously cloathed Matth. 6.28 5. If wee sowe good seed it is certaine the Lord will give increase 1 Cor. 9.10 11. 6. Though we sowe in teares we shall reape in joy Psal. 126.5 6. yea though we be extremely oppressed and reproached as the Israelites grew even the more they were hated and oppressed in Aegypt Mark 4.8 7. Wee have great helps the word is more effectuall to the soule then milke to the body and we receive influence from Christ our head Coloss. â— 19 and every member of the mysticall body makes some supply to further the growth of the whole body Eph. 6.16 Verse 3. Because ye have tasted that the Lord is gracious or bountifull THese words containe the fourth reason to perswade to the desire after the word and it is taken from the experience they have had of the goodnesse of God comforting them in the word If ever they tasted the sweetnesse of the word they must needes have an appetite to it In these few words there are divers points of Doctrine to bee observed and explained as namely First that God is gracious Secondly that God doth graciously
sweeten the word to his people as God doth shew his graciousnesse in the word Thirdly that where there is a true taste of the sweetnesse of the word there the soule growes in grace Fourthly it is but a taste of the sweetnesse of God which can bee bad in this life Fiftly many live in the church and yet never taste of the sweetnesse of God and his word Sixtly it is a singular shame for such as have felt the sweetnesse of the word to faile in their desire after it For the first Where the Lord is praised for graciousnesse by the word used in the originall here it is to occasion in us the admiration of the goodnesse of Gods nature For in this one word are many distinct praises imported As First that he is free and doth what he doth freely without respect of merit or desert in men and this is one thing which if we find should much incite us to regard what hee saith or requireth of us By this Argument are men called upon Isaiah 55.1.2 3. Secondly that he is kind to his very enemies For so the word is applied Luke 6.35 and questionlesse it should bee a great thing to perswade with a man when he comes to the word to regard it with much affection if he know that God thereby will doe good to his very enemies and that in that ordinance God is wont to shew the mirror of his mercy in revealing his love and communicating the blessings of his Gospell to such as come into his presence with hatred of their owne waies Thirdly that he is courteous and in a speciall maner kind to and fond over his owne people with incomprehensible indulgence the word is rendred Courteous Eph. 4.32 And all ages must wonder at this kindnesse of God in Jesus Christ Eph. 2.7 And thus hee delivereth his servants from their feares Psal. 34.3 or 4. Fourthly that he is bountifully and liberall and giveth plentifully so the word is used and given to God Rom. 1.5 Fiftly thâ—â— hee is gentle and easie to bee intreated or prevailed withall Hence that his yoke is said to be easie Matth. 11.30 where this word is transtated 〈◊〉 〈◊〉 hereof 〈◊〉 the word rendred gentlenesse Gal. 5. â—2 and thus he is said to be marvelous kind in hearing praier Psal. 31.21 22. and 34.4 6 â—5 Sixtly that he 〈◊〉 not upon respect of persons and thus he regards the poore Psal. 68.10 and will not disdaine to teach sinners his way Psal. 25.8 Seventhly that he is sweet that is wonderfull comfortable pleasing and filling with delight Eighthly there is one specialty of Gods goodnesse to which this word is applied and that is the accepting of the Gentiles to favour when the Jewes were cut off Rom. 11. Vse The use of this point is various For First It should kindle in us admiration All ages should gaze and wonder at such matchlesse good nature and kindnesse in God Ephes. 2.7 Secondly it should break our hearts with sorrow and repentance for our sinnes to thinke of it that wee offend a God so kind so good so bountifull Rom. 2.4 Hose 3.5 Thirdly it should perswade with men that never felt this to taste and see how good God is Psalme 34. Question What must we doe if we could or might taste of this sweetnesse of Gods nature Answer The Prophet David tels us of two things Psalme 34. First thou must pray unto him and make him thy refuge in all distresse Secondly and thou must put thy trust in him and then certainly thy face shall be lightned and thou shalt not be ashamed and I may adde two things more First Thou must love his Word waiting upon him in his Sanctuary Secondly and yeeld thy selfe over to bee his servant and thou canst not faile to find this goodnesse of the Lord. Fourthly it should inflame affection in the godly they should fall in love with God Oh love the Lord all ye his Saints Psal. 31.19 21 33. VVhat can more draw affection then sweetnesse of nature Fiftly it should perswade all Gods servants to live by faith and not through unbeleefe in the time of affliction or temptation to dishonour God VVhy saist thou thy way is past over of God Or why saist thou the Lord hath forgotten or will not forgive Esay 40.27 49.15 16. Exod. 34.6 7. Sixtly it should kindle in us a vehement desire to imitate so sacred a nature and continually to strive to bee like the patterne in God for curtesie Eph. 4.32 kindnesse 2 Cor. 6.6 and all loving behaviour Colos. 2.12 1 Cor. 13.4 and easie to bee intreated Iam. 3.17 and love to our enemies Luke 6.35 VVe should be followers of God Ephes. 5.1 wee should beare his image especially herein Col. 3.10 Seventhly How should our hearts be satisfied as with Manna when we feele this sweetnesse of God to us in particular either in the word or prayer or in his workes wee should even bee sicke of love our sleepe should bee pleasant to us and our hearts filled with gladnesse VVhat greater felicity can there be then that such a God should love us Psal. 63.6 Ierem 31.26 Caâ—â—ic 2.5 or 6. Eighthly we should be carefull when we have felt this sweetnesse of the Lord to preserve our selves in this communion with God and abide in his goodnesse as the Apostle useth the Phrase Rom. 11.20 Lastly it should much affect with sorrow and shame all impenitent sinners and that in two respects First because they have lost their time and lived without the sense of this sweetnesse in God the Apostle Tit. 3.5 useth this Phrase The bountifulnesse of God appeared The word shined as the Sâ—nâ—e doth in the rising which imports that the world was nothing but darknesse till men found by experience the goodnesse of God Secondly because they have so long offended a nature of such infinite goodnesse this will prove a grievous aggravation of their sinne and misery For such a goodness so provoked will turne into extreme fury Mercy abused will be turned into unspeakable fierceness of indignation as appeares Deut. 29.19,20 and Rom. 2.4 5. The second Doctrine is That God doth gratiously sweeten his Word to his people or God doth shew his graciousness especially in his word Hence it is that Gods servants have acknowledged the word to be sweeter then hony and the hony combe Psal. 19.10 and 119.103 and the holy Ghost compareth it to feasts yea royall feasts Esay 25.6 Prov. 9.4 Luk. 14.17 and the Apostle acknowledgeth a savour of life unto life in the word 2 Cor. 2.14 The consideration whereof should teach us divers duties First to labour to finde the word so unto us to seeke this sweetness in the word and to that end wee must mingle it with faith else there will be no more taste in it then in the white of an egge and besides we must come to it in the tediousness of our owne vileness For we are never fitter to taste of Gods grace
〈◊〉 〈◊〉 There is much adoe about the word here rendred Contained among Interpreters The word sounds actively in the Originall as if it were rendred doth containe or hee containeth But the Translators and many Interpreters think the active is put for the passive He containeth for It is contained If we read it actively then the Name of God must be supplied thus He that is God contained it â—n Scripture noting that as a singular treasure God hath placed this Testimony in Scripture concerning Christ and faith in him and sure it is a great treasure that wee may have places in the sure Word of God that so plainly testifie of Christ and our happinesse in him wee should take great notice of them and be much thankfull to God for giving us such sentences so briefly and yet so plainly and fully to informe us Some supply the name of Christ and so they say Christ containeth that Is excelleth as the word may signifie Hee is had fully and excellently in Scripture and in particular in this testimonie of Scripture The word rendred Contained signifies sometimes barely to be had sometimes to be possessed as Luke 5.9 They were possessed with feare And so wee possesse a great treasure in Scripture when wee have such Testimonies as these There is a Nowne derived of this Verbe which is thought by the exactest Divines to meane a speciall Section or portion and when it is applied to a place in Scripture it signifies such a Scripture as is divided from the rest as a principall matter either to be meditated of or expounded Such was that speciall portion of Scripture which the Ennuch had to meditate of and Philip expounded to him Acts 8.32 where the word is used And so whether the word be used actively or passively it commends unto us this place of Scripture and withall shewes us a way how to enrich our selves namely by singling out such choise places throughout the Scripture as may most fittingly furnish our thoughts for meditation in the maine matters of Religion We may here note what cause we have of thankfulnesse to God for the helps we have in teaching seeing we have the Chapter and verse quoted to us which they had not in the Primitive Church and withall wee may observe that one may have the profit of the Scriptures though he cannot quote Chapter and verse And thus of the second thing concerning this testimony Thirdly the third followes which is the matter testified which concernes either the giving of Christ or the safety of the Christian in beleeving in him In the words that describe the giving of Christ observe First The wonder of it in the word Behold Secondly The Author of it God I lay or put Thirdly The manner of it He laid him downe as the stone of a foundation in a building Fourthly The place where In Sion noting that this gift of Christ belongs onely to the Church Fifthly What Christ was unto the Church viz. a chiefe corner stone elect and precious Behold This word is used in Scripture sometimes to note a thing that is usually knowne or ought to be knowne so David saith Behold I was conceived in sinne Psalm 51. Sometimes to note that some great wonder is spoken of and must be much attended In this place it may note both For it is certaine that the testimonies of Scriptures concerning Christ ought to be familiarly knowne of us and this as an especiall one But I rather think it is used to note the wonder of the worke here mentioned and so the word may import divers things unto us First It was a mervailous worke that God should give us his owne Sonne to be our Saviour and the fountaine of life to us Hence it is that we may observe throughout the Scripture that God doth set this note of attention and respect both upon the generall and upon many particulars that concerne Christ as it were by the Word to pull us by the eares to make us attend or to give us a signe when wee should specially listen Thus God brings out Christ to the Church and tells how he loves him and hath resolved upon it by him to save both Iewes and Gentiles and wills them to behold him and wonder at him Isaiah 42.1 So when hee promiseth the comming of Christ And of the ends of his comming he makes a proclamation all the world over that hee hath appointed a Saviour unto Sion Thus he would have us wonder at the service of the Angels about the time of his birth Math. 1.20 Luke 2.9 10. and at the miracle of his conception that he should be borne of a Virgin Math. 1.21 and at the Wisemen led by a starre out of the East Math. 2.1 9. and at the opening of the heavens when the voice came downe to testifie that Christ was the beloved Sonne of God in whom hee was well pleased Math. 3.16 17. and at the service which the Angels did him and at his wonderfull abasement for our sakes Math. 21.5 and especially that hee should sacrifice his owne body for our sinnes 1 Iohn 1.29 Heb. 10.7 and that hee is alive from the dead and liveth for ever Revel 1.18 and that hee hath opened the secret booke of Gods counsell and made it knowne to the world Revel 5.5 and that after such hard times under the raign of Antichrist he should recollect such troops of Gospellers as stood with him on Mount Sion Revel 14.1 It were too long to number up more particulars Onely thus much wee should learne that the doctrine of Christ is to be received with great affection attention and admiration Secondly This word strikes us like a dart to the heart for it imports that naturally we are extreamely carelesse and stupid in this great doctrine concerning Christ and faith in us For when God calls for attention it implies that we are mervailous slowe of heart to understand or with affection to receive the doctrine Let the use of all be then to strive with our owne hearts and to awake from this heavinesse and sleepinesse and with all our soules to praise God with endlesse admiration of his goodnesse to us in giving us his Sonne Thus of the wonder of it 2. The Author of it followes I lay or put God would have us to take speciall notice of it that it is hee that was the Author of this glorious worke Hee is the vvork-master the chiefe master-builder It is Gods vvorke and the knowledge of this may serve for divers uses For first It should direct our thankfulnesse wee should give glory to God and praise his rich grace He will not lose his thanks for Christ. Hee holds himselfe much honoured when wee praise him for so great a gift as Christ. Secondly It should much strengthen our faith and make us beleeve the love of God and his willingnesse to be reconciled He is the party offended and if he were hard to be pleased hee would never have sought
account it a marvellous felicity if the Lord admit us to be members of the true Church in places where Gods work prospers The Lord gives this promise in Esay to comfort them against all the miseâ—ies were outwardly to fâ—ll upon them This work should make amends for all other troubles If God build 〈◊〉 in spirituall things he gives us double for all outward crosses we should strive with our own hearts to be exceedingly affected with the happinesse of our owne condition on earth when wee know our interest in Sion we should live without feare yea everlasting joy should be upon our heads and sorrow and mourning should flee away Esay 31.10 and the rather if we consider the prerogatives of Sion above all the world besides For First the Lord dwels there It is the Palace of his residence on earth as hath been shewed before Secondly the favour of God shines there He delights in his people and joyes in all the members of Sion He rejoyceth over them with joy Zâ—ph 3. 15 16 17 Psal. 86.2 Thirdly in Sion we are loosed from our setters and bonds It is a place where the Captives goe free The Lord turnes back the captivity of his people Psal. 14.7 Fourthly in her Palaces God is known for a refuge in all distresses Psal. 48.3 There is wonderfull safety there The Lord doth mightily preserve and defend his people we are safe if wee be members of the true Church and have true grace the greatest adversaries labour in vaine and seeking see and marvell and haste away Psal. 48.11.12 They shall certainly be confounded and turned back that hate Sion Psal. 129.5 Upon every place of mount Sion shall be defence Sion is a quiet habitation God hath his yeere of recompence for the controversies of Sion and his day of vengeance Esa. 34.8 Fiftly the Law comes out of Sion and the word of the Lord from Jerusalem There we have directions for our life and for eternall life Esay 2.3 It is Gods foddering place there he gives us shepheards to feed us Ier. 3.14 Sixtly the inhabitants of Sion have all remission of sins and the healing of their infirmities as the Prophet shews in those words excellently The inhabitant thereof shall not say I am sick the people that dwell therein shall be forgiven their iniquity Esay 33.24 Seventhly all the good newes is there to be had we are naturally Athenians we love to tell and heare newes if we were spiritually so Oh! how would we rejoyce in Sion whose spirituall glory is to bring good tidings Esay 40.9 and 41.27 and 52.7 c. Eighthly If the Lord be displeased with Sion yet it is but for a moment he will returne in everlasting compassion It is a sure thing The Lord will yet have mercy upon Sion Psal. 102.14 He will againe comfort Sion and make his wildernesse like Eden his Desart like the garden of the Lord Isa. 51.3 Lastly and specially we should rejoyce in Sion because the Redeemer comes to Sion and to them that turne from their transgressions in Iacob Isay 59.20 Yea salvation onely comes out of Sion Psal. 14.7 In Sion onely hath God placed salvation for Israel his glory Esay 46. â—lt And therefore wee should labour to walk worthy of so great mercies of God and live with all contentment whatsoever our outward estate be Every poore Christian should think themselves abundantly happy What shall one answer the messengers of the nations saith the Prophet Why thus That the Lord hath founded Sion and the poore of his people shall trust in it Esay 14.32 Especially if we consider that of the Psalme that the Lord hath there commanded the blessing even life for evermore Psal. 133.3 Thuâ— it should serve for consolation Eighthly It imports and imputes also great reproof and so to two sorts of men First to the godly themselves that live not comfortably and are daily distressed with unbeleefe shall any distresses now make Sion droop The Lord takes it wonderfully unkindly that Sion said God hath forsaken me and my God hath forgotten me and pleads earnestly to prove that it was false What saies the Prophet Micah is there no King in thee why dost thou cry out Mic. 4.8 9 10 11 12 13. And the Prophet Ieremie notes it with indignation Behold saith he the voice of the cry of the daughter of my people because of them that dwell in farre countries Is not the Lord in Sion Is not her King in her Ier. 8.19 Secondly to carelesse and carnall Christians Is the Lord about so great a work as founding of Sion and forming Christ in the hearts of men Then woe to them that are at ease in Sion and can sit still and securely neglect so great salvation brought unto them Amos 6. â— A corner stone Christ is described by these words A corner stone elect and precious Hee is likened to the foundation stone in the corner of the building by which similitude divers Doctrines are imported as First that Christ is the foundation of all the building of grace and godlinesse in the Church and the onely corner stone Heb. 1.3 Ioh. 5.39 Other foundation can no man lay then that which is laid which is Jesus Christ 1 Cor. 3. which should both teach us and informe us it should teach us where to begin when we goe about the work of godlinesse and eternall life We must begin at Christ All the building of true grace must begin at Christ and our redemption in him till wee have learned Christ we have learned nothing and it should teach us also to stay our hearts in all estates upon Christ we should rest in him as the building doth upon the foundation And further it should teach us to ascribe all the praise of the grace or hope wee have received unto Christ and the support we have from him And it may informe us concerning the dotage of the Papists who make Peter the rock and foundation of the Church and yet here we have the testimony and doctrine of Peter himself to the contrary teaching us to acknowledge no other rock of foundation but Christ himselfe Secondly we here are instructed concerning the union of Jews and Gentiles in one Christ The two sides of the building meet all in the corner and are both fastned upon this one foundation of Christ crucified Thirdly it is here imported that Gods building even in these times of the Gospell is not finished nor will be in this life till all the elect be called He is for the most part imploied in laying the foundation and fastning tho Elect as they rise in their severall ages as lively stones upon this living stone But the work will not be finished till we be setled in that Building made without hands in heaven Fourthly hence we may gather a testimony of the two natures of Christ or in Christ. He is God because he must be beleeved on and he is man because hee is part of the Building and
all these clouds and in the very dunghill of his unbeliefe and sinfulnesse can find out his owne part of faith In plaine tearmes there is no time after conversion but if a Christian were throughly sisted and put to it he would be found resolved in that point to rest upon the covenant of grace for all happinesse by Christ alone I say at all times in that part of him that is regenerate Christ can die in no man and if faith could die then should Christ also die in us seeing he liveth in us by faith A man may be without faith in the judgement of the world in his own judgement but never is without faith in the judgement of God A man may want this or that faith but not faith simply as that faith Luke 18. to rely upon God without failing and to call upon him with continuall perseverance as resolved that God will help us in that particular It is true If the Sonne of man come to search amongst men he shall scarcely finde that faith upon earth but yet a true faith in the generall he will find in the breast of every godly man and woman Peters faith did not faile when he denied his Master For Christ had prayed that his faith should not faile and was heard in that he prayed Shall not be confounded The Prophet Isaiah hath it thus He that beleeveth shall not make haste and it may be understood either as a precept Let him not make haste or as a promise He shall not make haste Men make haste two waies either in their behaviour when they runne headlong upon the duties they are to doe or when through impatience they will not tarry Gods leasure for their helpe and deliverance but fall to use unlawfull means and take that which comes next them without consideration of the lawfulnesse of it Now the beleever must avoid both these and God will in some measure sanctifie and guide the beleever thereunto The Apostle Paul Rom. 9.33 10.11 And the Apostle Peter in this place following the Greeke translation reade it He that beleeveth shall not be ashamed as in the Romans or confounded as here They swarve not from the meaning of the Prophet For by this tearme is avouched That the godly that beleeve shall never have cause to repent themselves or to fly from God to use ill meanes The holy Ghost then in this place is pleased to assure the beleever that he shall not be confounded To be confounded signifies sometimes to be reproached so Psal. 14.6 The wicked are said to confound the counsell of the godly that is they reproached it Sometimes it signifies to be daunted or dismayed Sometimes to be disappointed or broken in their purposes as Esay 19.9 10. Sometimes to be extreamly ashamed and so it is rendred Rom. 10.11 Sometimes to be put to a Non plâ—â— as Acts 9.22 Sometimes to be driven into amazement or wonder Acts 2.6 Sometimes to be brought into such a straite as one hath neither hope nor help 2 Cor. 4.8 9. Lastly it signifieth to perish utterly or to be undone or damned for ever and so confusion shall come to all that hate Sion or serve graven Images It is true that sometimes to be confounded is taken in the good sense and signifies either the affection of wonder as before Acts 2.6 or else a spirituall grace in the heart of a Christian by which his soule mourns and is abashed and ashamed with him And so there may be three reasons or rather causes assigned wherein the godly ought to be confounded As first in repentance for their sins of which these places intreat Ezech. 36.32 Ier. 31.19 Ezech. 16 61. and for this cause rebellious offenders must be noted their company shunned that they may be confounded in themselves for their sins 2 Thes. 3.14 and the Lord complaines that the people were not ashamed for their sins Ier. 6.15 Secondly when God or Religion or the godly are reproached and disgraced thus Psal. 44.15 16. Ier. 51.51 Thirdly the people that professe the truth doe erre through indiscretion or give offence or live in any grievous evill Esay 29.22 23. Ezra 9.6 7. Now because the confusion here mentioned is a misery God will turne away from the beleever therefore I will explaine that point and shew how many wayes God keeps the beleever from being confounded They shall not be confounded This God will make good unto them both in this life and in the day of Judgement In this life they shall not be confounded neither in respect of their outward estate nor in respect of their spirituall estate For their outward estate whether we respect their condition and credit or the meanes of their preservation For their credit God will doe one of these two things For either God will make them exceeding glorious and make them high in praises as Esay 49.2 3. or â—â— the least though they may passe through evill reports yet they shall not be utterly ashamed God will give them good report amongst the godly will greatly esteem them himselfe 2 Cor. 6.8 Heb. 11.2 Faith shall obtaine a good report And for the meanes of their preservation Either first God will save them from the temptations that fell on the world so as in the evill time they shall be provided for and preserved from distresse as Psal. 37.19 or else secondly God will not disappoint their trust but come to their succour and deliver them as Psal. 22.6 and 25.3 and Rom. 5.3 or else thirdly if God doe defer for a time hee will in the meane time refresh their hearts and lighten their faces with the comfort of his favour and presence as Psal. 34.6 Or else fourthly if the Lord let the affliction yet continue he will give theÌ„ strength to beare it and patience and magnaniâ—â—ity so as it shall be no great burthen to them as it is shewed of Christ Esa. 50.6 7. so of Paul Phil. 1.20 2 Tim. 1.12 Or else fiftly though they may be many wayes distressed yet they shall never be forsaken or perplexed so as to have cause to despaire They shall not be destroyed 2 Cor. 4.9 In all these senses they shall not be confounded in respect of their outward estate And for their spirituall estate they shall not be confounded and this may be shewed in divers things First in respect of illumination they shall not abide in darknesse Iohn 12.46 Secondly in respect of justification their sins are not imputed to them and the Lord so surely forgives the beleever that the conscience shal be satisfied with that propitiation is made in the bloud of Christ for it is not ashamed of the former evill waies because it beleeveth that they enjoy Gods pardon as if they had never been Zeph. 3.11 Thirdly in respect of Adoption because by beleeving they are made the sons of God so need not be ashamed at any time of their condition Ioh. 1.12 Fourthly in respect of accesse
unto them yea unsearchable riches Eph. 3.6 All ages ought to wonder at the riches of Gods kindnesse to the beleevers in Jesus Christ Eph. 2.7 Christ in us is our riches Col. 1.27 and thus he enricheth us with the favour of God his own merits and righteousnesse the grace of the Spirit and the promises of the Word and the hope of glory The Uses are many Vses First woe to the rich men of this world that are not rich in God and Christ Luk. 12.16 21. Let not the rich man glory in his riches Ier. 9.24 Secondly let the brother of low degree rejoyce in that God hath thus exalted him Iâ—â— 1.9 For godly Christians aâ—e the richest men in the world for their possessions are greatest because theâ— possesse Jesus Christ and his treasureâ— Iames 2.5 For God is rich to all tâ—at call upon him Hee cannot be a poore man that can pray Rom. 10.12 Christ makes amends to the poore Christian for all his wants Thirdly hence we may gather anothâ—r signe to try our faith by If Christ be more precious to us than all the world besides it is certaine we are true beleevers For Christ is precious to 〈◊〉 but beleevers Phil. 3.9 8. Fourthly we should strive with all â—hankfulnesse to admire and praise the grace of God that hath bestowed such riches upon us in Christ Eph. 1.7 Fiftly we should hence learne to â—ake more account of our faith which is therefore precious because it applieâ— Christ unto us Hence poore Christians are said to be rich because they have faith and assurance of faith and hee calleth it all riches of full assurancâ— Col. 2.2 2 Pet. 1.4 Iam. 2.5 Sixtly we should live securelesse Men would promise to live at all hearts ease if they were rich enough why Christians are exceeding rich and possesse more treasure than all the woâ—ld besides and therefore should live henceforth by the faith of the Sonne of God which was given to them Gal. 2.20 Seventhly looke to it that thou keepe Christ whatsoever thou losest resolve to lose father mother wife children friends house lands yea and life too rather than lose Christ who is so precious Eighthly we should shew it thâ—t wee account him our greatest riches and that we shall doe first by esteeâ—ing the Gospell that brings us daily tidings above gold and silver Secondly by oft receiving of the Sacraments we should account the Word and Saâ—raments as Gods Exchequer whither we alwaies come to receive more treasure Thirdly by making much of them that resemble his vertues Fourthly 〈◊〉 longing for his appearing Thus as Christ is our riches Now secondly he is precious in that he is an honour unto us and so some translate it Christ then is a singular honor to every beleever and he is so both in heaven and in earth First in heaven he is an honour to us because he graceth us before God and the Angels covering our nakednesse with the rich garment of his owne imputed righteousnesse and making daily intercession fâ—r us to God and covering our imperfections and presenting our works and prayers to God and giving the Angels a charge to look carefully to uâ— Secondly And so he is an honour to us on earth both amongst the godly and amongst the wicked First Hee graceth us amongst the godly by giving 〈◊〉 room in their hearts causing them to love us and honour us even for Christ onely whom they discover in us by our love to Christ and faith in his name and imitation of his vertues Secondly and he graceth us also amongst the wicâ—ed by protecting and acknowledging us in times of greatest distresse and by washing out the blemishes which our owne indiscretions at any time brought upon us and by cleering our innocencies from their unjust aspersions The Use may be first for confutation of their folly and madnesse that account it a course of abasement to follow Christ and leave the vanities of the world Godly â—ourses are honorable courses No man ever lost honor by cleaving to Christ and living so as might become the faith and love of Christ. Secondly and withall we may hence be informed that all the honor that is without Christ is but obscure basenesse no man can be truely honorable without the faith of Jesus Christ in his heart Thirdly we should hence be resolved to make more account of the godly because Christ is to them all honour they are the onely excellent ones in the world Fourthly we should labour also to be an honour unto Christ and to the faith and profession of his name and service we must remember that he is our surety to God for us and hath undertaken for our good behaviour and therefore for that reason we should be carefull of our duties and besides wee see that the disorders of great mens servants leave an imputation on their master and so it is with us and Christ. If we live righteously and soberly and religiously we honour Christ our Master but otherwise if we be scandalous we dishonour Christ and therefore had need to look to our waies And lastly we should account Christ sufficient honour to us and not regard the scornes and reproaches of the world but rather with Moses esteeme the reproaches of Christ greater riches than the treasures of Aegypt Thus of the consolation to the godly The terrour to the unbeleevers is exprest first partly by charging upon them their offence secondly and partly by describing their punishment Their offence is disobedience To them that are disobedient All unbeleevers stand indicted of disobedience and that in three respects For first they are guilty of Adams disobedience For by the disobedience of one man many are made sinners Rom. 5.19 Secondly they are guilty of disobedience against the morall Law which they have broken by innumerable offences and in respect thereof are liable to all the curses of God Deut. 28. Thirdly they are guilty of disobedience against the Gospell For there is an obedience of faith Rom. 1.5 and the Lord complaines that they obeyed not the Gospell Rom. 10.16 and for this disobedience God will render vengeance in flaming fire at the day of Judgement 2 Thes. 1.8 Now men disobey the Gospell not onely when they are bewitched to receive false opinions in religion Gal 3.1 but also and chiefly when they beleeve not in Jesus Christ but live in their sins without repentance Vses The use should be for humiliation unto impenitent sinners they should take notice of their indictment and make haste to humble themselves before the Lord lest sentence come out against them and there be no remedy and the rather because God will aggravate against them their disobedience Now there are many wayes by which a sinner may take notice of the aggravations of his disobedience as First by the number of his offences if hee consider that he hath made his sins like the haires of his head To be guilty of treason but in one particular should occasion
all worke together for the best Rom. 8.28 Sixthly the entertainment which God gives unto his servants 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 Thess. 1.4 5. an inward sealing up of the comforts of the covenant in receiving of the Sacraments testified by the secret and sweet refreshing of the heart in the time of receiving the conscience being comforted in the forgivenesse of sinnes past Matth. 26.28 an answer and assurance that God hath heard our prayers and beene with us in his service Ioh. 15.15 16. and the like Use 2. The second use should be to worke in us a care to live so as may become the knowledge remembrance and assurance of our Election and so wee shall doe First if we stirre up our hearts to a continuall praising of God for his rich and free grace herein Ephes. 1.3 6. Secondly if we strive to joy and glory in it continually Psal. 106.5 6. Thirdly if we love one another Ioh. 15.17 and chuse as God chuseth Eph. 1.4 not despising the poorest Christian Iam. 2.5 Fourthly if we set up the Lord to be our God to love him with all our heart and to serve him and in all things to shew our selves desirous to please him and to be resolved to please him and his truth and to his glory c. Deut. 26. Esay 44.1 5. Fifthly if we confirme our selves in a resolution to have no fellowship with the unfruitfull workes of darkenesse nor to suffer our selves to be unequally yoaked but since God hath chosen us out of the world to keepe our selves from needlesse society with wicked men Sixthly if we continue in the Word and be patient in afflictions and shew contentations in all estates as knowing that it is our Fathers pleasure to give us a Kingdome Luk. 12.32 and that all shall worke together for the best Rom. 8.28 and that the very haires of our heads are numbred Matt. 10. and that nothing can be laid to our charge to condemne us Rom. 8.33 and that God will never 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 Seventhly if we strive to live 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 live in the world in the age of one man so one generation passeth and another commeth c. Eccles. 1. Sometimes it signifies a progeny or off-spring that is so many as doe descend out of the loines of such a one as the generation from Abraham to David Mat. 1. Sometimes it signifies a kinred or stocke and so not onely carnall but spirituall and thus wicked men are said to be an adulterous and untoward generation Mat. 12.39 faithlesse and perverse Mat. 17.17 so it is no priviledge to be one of that generation but we are called upon to save our selves from this untoward generation Mat. 12.40 so that it is a priviledge to be one of this sort or kinred They are the generation of vipers Mat. 3. Now there is another kind of spirituall alliance and that is it whereby all Christians are a-kin one to another through the blood of Christ as they all descend of the second Adam and of this it is that the Prophet speaketh Esay 53.8 when admiredly he faith of Christ Who can tell his generation And thus the godly are begotten of the best blood in the world because they are begotten of the blood of Christ Ioh. 1.13 The doctrine then is That godly men are the happiest men in the world in respect of their kinred and alliance None come of so good a kinred as godly Christians which may appeare by divers reasons First because they descend of the best blood being the generation of Christ the second Adam and so are better borne than they that can tell of their great Nobility and Blood both by the fathers and mothers side Ioh. 1.13 Secondly because they are a chosen picked chilren or kinred all the kinred culled out of all mankind and so is no kinred in the world For in all other kinreds are all sorts of persons to be found good and bad vertuous and vicious but of this kinred are none but good Thirdly because the whole kinred is royall they enjoy all great preferments whereas there be few kinreds in the world but there are some poore in it but this generation hath not one poore man in it all the kinred are Kings Fourthly because all are fit for imployment all the kinred are Priests and can sacrifice which was not true of the very Tribe of Levi. There is not one Christian but he can perform the worke of the Priesthood doth in his order Fifthly because there are so many of the kinred The meanest Christian is a-kinne to all the Saints in heaven and to all the godly in earth or on earth and there is no kinred in the flesh that can attaine to the like number of kinsfolkes in any degree of comparison worth the speaking of Sixthly because they are all accepted into high favour with the King of Kings Though a King on earth out of his love to one person would do much for many of his kinred yet it is never seen that all the kinred universally are preferred and entertained into speciall favour with the King yet so it is with all the godly it is true of all of every one that they are his peculiar treasure Seventhly because all our kinred will doe for us there is none of them but are able to pleasure us whereas in carnall kinred one may bee a-kinne to so great persons that they will do nothing for them Eightly because other kinred may and will die and leave us but all this generation lives for ever Uses The consideration whereof may serve for divers reasons First hence godly Christians may gather comfort against the best of their kinred in the flesh whether they be lost by displeasure or by death for God here makes a supply of better kinred It should not therefore be grievous to the godly to forsake their fathers house Psal. 45. Secondly hence we should learne how to esteeme of godly Ministers for hereby is implyed that they are the Fathers and Princes of the Tribes in this holy Nation Thirdly it should teach us many duties concerning the godly to whom we are allied First to study our genealogie and get the knowledge of as many of our kinred as we can Secondly to glory in our kinred to joy in our happinesse herein Thirdly to do all good we
therefore no rebellious conversation can so exalt it selfe but it may be subdued The oyle of God is upon them and what can the greatest Rebels doe against the power of the King But secondly withall here is terror to wicked men For this is the priviledge onely of the godly and it is certaine that wicked men are in Gods account as base as the godly are honourable they are thrust besides these thrones And so are both sorts of wicked men for not only openly profane men are to be smitten with this terrour but also hypocrites It is true indeed that hypocrites act the parts of Kings but they are onely such Kings as Players are upon a stage they speake of the words or the words of Kings but are not so indeed For they are by the wiser and better sort accounted as Rogues and the scum of the people even so are wicked men in Gods account neither will their outward shewes helpe them For the Kingdome of God is tried not by words but by the power of it 1 Cor. 4.20 And withall unruly Christians may be hence checked such as will not be ruled by their teachers such were the Corinthians they reigned without Paul and their godly teachers But the Apostle wisheth they were indeed Kings or did indeed reigne Why bearest thou the name of a King and canst not rule thy passions Thirdly divers uses for instructions may be hence gathered for First we should hence learne to honour poore Christians they are spirituall Kings as well as the kings of the earth And we know what a stirre we would make to entertaine the Kings of this world Iam. 2.5 Secondly we should hence bee stirred up in desire after this Kingdome to pray for it that it may come and that God would count us worthy of such a Kingdome Matth. 6. 2 Thess. 1.5 And to this end we should looke to two things First that we seeke this Kingdome first above all other things Mat. 6. Secondly that we should refuse no paines nor hardship for the entertainment of true godlinesse This Kingdome of Heaven should suffer violence and the violent onely will take it by force Mat. 11.12 It is an easie thing for Iohn to be a partner in the patience of the brethren when hee is a partner with them in the Kingdome of Jesus Christ Revel 1.9 It is no great thing men can suffer if we consider it is for a Kingdome and the want of outward things should the lesse trouble us if God make us so rich in spirituall things Thirdly we should hence especially learne to live in this world like Kings and this Christians should shew First by declaring their conquest over the passions and desires of their own hearts It is a royall quality in a Christian to be able to shew all meeknesse of minde and temper and sobriety in being able to deny unto himselfe what may not be had without sinne or offence Hee that winnes the conquest over his owne heart is greater than he that winnes a City Secondly putting on the Lord Jesus The righteousnesse of Christ is the robe of a Christian and since all the life of a Christian is a high feast hee should alwaies put on his robe to distinguish him from all other men and this righteousnesse is both the impured righteousnesse of Christ as also the inherent vertues of Christ. Thirdly by serving the publike Kings are the common treasure of the subjects they are appointed for the good of many Christians and should shew that they remember that they are Kings by devoting themselves to all possible profitablenesse of conversation Fourthly by their contentation What should they feare or what should discontent them Hath noâ— God given them a Kingdome and great glory Fifthly by subduing carnall and servile feares of men Why should Christians feare the faces of great men on earth are they not spirituall Kings themselves and is not the breath in the nostrils of the greatest men on earth why art thou then afraid to come before them c. Priest-hood The fourth thing for which Christians are commended is their Priest-hood which notes the honour of their imployment in things that concerne God and his service Esâ— 61.6 Rev. 1.6 c. Now the Priest-hood of Christians is a singular priviledge if we first either consider the kindes of Priest-hood or secondly the specialties of their calling and imployment First for the kinde The Priest-hood of Christians is better than the Priest-hood of the Levites the sonnes of Aaron because it is a royall Priest-hood they are Priests after the order of Melchizedeck as Christ himselfe was in which order every Priest was a King so were none of the sonnes or house of Aaron Secondly and for the specialties of favour imported in the Priest-hood of Christians divers prerogatives are included in it For first the Priest-hood of a Christian imports separation and consecration to God The godly of all the people in the world are the only people that are devoted to God chosen out of all the world as his portion as the Levites were out of all Israel Secondly it imports neernesse constancie of communion with God The Priests lived in Gods house and stood alwaies before the Lord dwelt in his presence and did approach neerer to him than all the people else so do the godly spiritually They onely dwell in his sight and enjoy his speciall presence and see the glory of his presence and have their soules satiated with fatnesse arising from the comfort of Gods favourable presence Ier. 31.14 Uses Now the consideration of this excellent Priest-hood of Christians should serve first for consolation secondly for instruction and thirdly for great reproofe First it should much comfort godly and carefull Christians to consider how neere God hath placed them to himselfe even in his chamber of presence as it were and how meanly soever the world doth account of their service yet they hence know that their Priest-hood is a royall Priest-hood and the godly imployments of religious men are more honourable than the greatest imployments of the greatest Monarchs of the earth and withall it may specially comfort fearfull Christians against one scrupâ—e They sometimes are afraid to goe into Gods presence or they doubt their accesse they are so unworthy to come before the Lord. Why this word Priest-hood should satisfie them For it imports that they are priviledged by their calling to come before God The Priests might enter into the house of the Lord yea they must doe it it was required of them it was a sinne if they did it not and they did not sinne by doing it Secondly the Priest-hood of Christians should put them in mind of divers duties as First it should worke in them a care of knowledge the Priests should preserve knowledge and they should seeke the Law at his mouth A godly Christian should bee able to direct others and hold forth the light of the Word for the profit of others and as dumbe Ministers
of the weak unto which wee are exhorted Rom. 15.1 2. and Eph. 4.2 and Christ practised it daily by bearing with the strange weaknesses of his Disciples Now these duties of humility we are the more bound unto more I say than Christ first because we are sinfull creatures and ought ever to beare upon us some part of the shame of our offences Secondly because wee are infinitely inferiour to him in respect of his greatnesse If he that was so great by relation to God equall to God and by birth and office c. if he I say carry himself so humbly how little reason have we to stand upon birth riches calling gifts or the like c. The fourth vertue that was eminent in Christ was contempt of the world an admirable thing that he who was Heire of all things could shew so little regard of worldly things and this he shewed First by living in such want of all things as he affirmes Luk. 9.57,58 Secondly by refusing the preferments were offred him upon sinfull termes whether by the divell who offred him all the glory of the Kingdomes of the world or by men who would have made him King Thirdly by knowing no man after the flesh by his neglect of earthly kinred his hearers were his father and mother brothers and sisters he esteemed of men according to their spirituall estate in Gods Kingdome and not according to their outward estate in the world Fourthly by seeking the things of others more than his owne his life was wholly devoted to the profiting of others Thus should we shew our contempt of the world also by using the world as though we used it not 1 Cor. 7.31 by not caring for the things of this life with distrustfull cares Matth. 6. by not seeking great things for our selves and by looking on the things of others as well as our owne things Phil. 2.4 and by acknowledging of spirituall relations with our best affections The fift vertue eminent in Christ was Mercy which hee shewed not onely by counsell perswading his hearers to all sorts of mercy upon all occasions but by his practise also by healing both the soules and bodies of all sorts of diseases in all sorts of men going about and doing good in all places where be came This is a vertue in many Scriptures much urged upon Christians Col. 2.12 Rom. 12.1 Tim. 6. Iam. 3.17 and our mercy should have the same praises his had First it should be all sorts of mercy to soule and body Secondly we should be full of mercy Thirdly we should be ready to communicate and distribute Fourthly it should be with pitty and bowels of mercy All this was in Christ and is required of us The sixt vertue in Christ was patience This vertue we are charged withall Heb. 12.1 2. and urged to it by the example of Christ And thus wee are to learne of him to be a patient people both for the matter that wee endure the crosse Luk. 9.23 1 Pet. 4.1 and 2.24 and for the manner we must suffer as he did First with silence hee was as a lambe dumbe before his shearer Secondly with subjection to Gods will Father thy will be done so David I should have beene patient because thou didst it Psal. 39. Thirdly with long suffering Christ bare his crosse daily and so should wee Fourthly with willingnesse wee must take up our crosse Luk. 9. Christ despised the shame Heb. 12. And the rather should we be formed unto patience in all tribulations because wee are first sinfull creatures and have deserved our crosses so did not Christ in his owne person secondly we suffer not such extreame things as Christ did thirdly we have reason to be silent in the evill day because we have not such wisedome to speake as Christ had The seventh vertue eminent in Christ was his compassion to his enemies which he shewed divers wayes as First by praying for them on the crosse when he suffered the extreamest things from them Father forgive them they know not what they doe Secondly by restraining reviling and revenge hee rendred not evill for evill he reviled not againe 1 Pet. 2.24 Rom. 15.3 Hee would not send fire from heaven upon them Luk. 9.55 Thirdly by doing them all the good he might He instructed them with patience He was the good Samaritane that healed their wound and was at cost with them Fourthly by receiving them with gladnesse when they repented as he did the theefe on the crosse Fifthly by mourning for the hardnesse of their hearts and impenitencie thus he weepes over Jerusalem All this is required of us We should pray for them that curse us Matth. 5. wee must not render reviling for reviling 1 Pet. 3.9 and 2.14 wee should mourne for them in their miseries so did David Psalm 35.13 14. and wee should overcome their evill with goodnesse as Rom. 12.19 20. The eighth vertue in Christ was harmelesnesse and inoffensivenesse and we are exhorted to unrebukeablenesse and to live without offence because we are the sonnes of God Phil. 2.15 and Christ requires in us the innocency of doves and for the same reason compares the godly to sheepe Where I say we should live without offence I meane without giving offence For Christ himselfe that most innocent Lambe of God was rebuked and reproached and reviled and so may the most godly Christians It is a blessed thing to bee reviled for following goodnesse and for the Gospels sake The last vertue which I reckon in Christ was his love to the godly which we are required to imitate Eph. 5.7 8. 1 Ioh. 3. Now there are divers things we should learne of Christ in our love to the godly First to love them with a preventing love for Christ loved us first Secondly to love them though they bee our inferiours so did Christ love us Thirdly to love them notwithstanding their infirmities Christ loved the Church though shee bee blacke Cantic 1. and full of spots and wrinkles Eph. 5. Fourthly to love them fervently Nothing should bee too deare to part with for them Christ shed his blood for our sakes Eph. 5.2 1 Ioh. 3. and withall we should shew the fervency of our love by defending them as Christ did his Disciples and by sympathy in all distresses and temptations as Christ hath a feeling of our infirmities Heb. 4.15 so we should bee like affectioned one to another Rom. 12.15 And thus much of the first point The second thing hence to be noted is That it is not enough to have the vertues of Christ but we must shew forth the vertues of Christ. Now wee shew forth the vertues of Christ divers waies First by observing certaine publike solemnities as by the use of the Sacraments For therein we not onely remember the praises of Christ till he come againe but also wee enter into bond with God for the imitation of the holinesse which was in Christ. Secondly by Martyrdome when we
is truly cured of sinne can easily beare the a 〈◊〉 of it as it is past A man that hath beene wounded in his arme will endure you to gripe him when he is well healed a signe he is not well healed when he cannot be touched so is it with sinners Thus in generall The first thing then to bee considered of is the misery of men by nature expressed in the word darknesse Darâ—â—esse The darknesse that is in the world is not all of a sort For there is first darknesse upon the earth which is nothing but the absence of the light of the Sunne Secondly there is darknesse upon the outward estates of men in the world and that is the darknesse of affliction Now afflictions are called darknesse in divers respects As first in respect of the cause when they fall upon men by the anger of God The want of the light of Gods countenance is miserable darknesse the absence of the Sunne cannot make a worse darknesse 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 stormes of discomfort and griefe and for the time deprive the heart of lightsomnesse and joy Of both these respects may the words of the Prophet Esay bee understood Esa. 5.30 and 8.22 And so God creates darknesse as a punishment upon all occasions for sinne Esay 45.7 Afflictions may be compared to darknesse in respect of another effect and that is the amazement bred in the heart by which the afflicted is unable to see a way out of distresse and unresolved either how to take it or what meanes to use for deliverance Thus it is a curse upon wicked men that their wayes are made darke Psal. 35.6 Thirdly afflictions are called darknesse when they are secret and hidden and fall upon men at unawares when they are not dreamed of Iob 20.26 And thus of darknesse upon mens estates Thirdly there is a darkness falls upon their bodies and so it is either blindnes wanting the light of the Sunne or else it is death and the grave Death and the grave is called darknes Iob 17.13 and 10.21 22. Psal. 88.13 Fourthly there is a darkness upon the soules of men and that is spirituall blindness when the soule lives without the knowledge of God and Jesus Christ especially As it respecteth the will of God in generall it is the darkness of ignorance and errour and as it respecteth the promise of grace in Jesus Christ it is the darkness of unbeliefe Eph. 4. Lastly there is a darkness shall light upon both soules and bodies of wicked men in hell and that is called utter darkness Mat. 8.12 and 22.15 So that darkness as it comprehends in it the misery of wicked men is either temporall darkness upon the estates or bodies of men or spirituall darkness upon the soules of men or else eternall darkness in hell This darkness also may be considered in the degrees of it For besides the ordinary darkness there is first obfcure darkness called also the power of darkness and such was the darkness of Gentilisme and such is that darkness threatned to such as curse father and mother Prov. 21.20 so was the darkness Ier. 2.1 2. and that our Saviour Christ speaketh of Luk. 22.53 Such also was that night brought upon the Diviners Mic. 3.6 7. Secondly there is utter darkness or eternall darkness in hell which is the highest degree of the miserie of wicked men I take it it is especially the darkness of ignorance is here meant though the other cannot be excluded That which is evident to be observed from hence is That all men that are not effectually called live in darkness and walke on in darkness Eph. 4.17 1 Ioh. 2.9 Psal. 82.5 It is a continuall night with them they are like the Egyptians that could have no Sunne to light them but were covered with palpable darkness Neither are they helped that they enjoy 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 lived where he should never see day or were borne blind yet his distresse were nothing in comparison of the darknes especially spirituall that lieth upon the poore soule of an unregenerate man which lyeth shut up in miserable darkness which these men may feele in themselves by their living without God in the world and by the absence of the joyes of God and by their singular uncapablenesse in the things of the Kingdome of God and by their strange and absurd errors in conceiving of matters of Religion and by their monstrous thoughts and objections they feele at some times and disability to conceive of the worth of eternall things though the least of them be better than the whole world and lastly by their want of discovering what to doe almost in all the occasions of life Use. The use may bee for singular terrour to wicked men if they had hearts to consider of it to know that they live in such a condition as no prisoner can suffer in the worst dungeon of the world and the rather if they consider the aggravation of their distresse in respect of the darknesse they live in or are likely to live in as First that they have the Divels as the Rulers of the darknesse they live in who like cruell Jaylers will see to it that they be kept still in their dungeon with all increase of heavinesse and misery Eph. 6.12 Secondly that their darknesse is also the shadow of death a most deadly poysonfull darknesse that daily increaseth in the infection and annoyance of it Esa. 9.2 Thirdly that they suffer so many kindes of darknesse in the vexations and discomforts of each of them Fourthly that it is such grosse darknesse so thicke and palpable without any mixture of true light or comfort if they had but star-light or moon-light it were some ease Fifthly that they are neither safe walking nor lying still If they walke they goe in singular danger for they know not whither they goe 1 Ioh. 2.11 Iob 18.5 6 7. If they lie still and sleepe it out they are in danger to be swallowed up eternally Sixthly that this darknesse will not hide from God All they doe is manifest before him Esa. 29.15 Seventhly that it is a continuall darknesse it will never be day with them so long as they live in that estate without repentance Iob 15.30 All his daies he eates in darknesse Eccles. 5.17 Eightly that they are in danger every houre to be cast into utter darknesse where will be no ease nor end He knoweth not that the day of this darknesse is ready at hand into which if he fall he shall never depart out Ninthly that this is the case of every unregenerate man the whole world of them lieth in darknesse and not one escapeth it their whole earth is without forme and void and their heavens have
Law and the Gospell and inwardly the Spirit of Christ. The instrument of receiving it in respect of the generall will of God is the understanding or in respect of the promise of grace it is faith The Law is a light Prov. 6.23 of the light of the Gospel 2 Tim. 1.10 2 Cor. 4.6 Knowledge is light Act. 26.18 and of the light of faith Ioh. 8.12 Eternall light is the light of heaven where the inheritance of the Saints lieth Col. 1.12 Revel 18.19 It is the spirituall light upon the soules of men the light of knowledge and faith is here specially meant which is conveyed and increased by the Gospell Doct. The point then hence is cleare That Gods servants in comparison of their former condition are brought into great light The spirituall light shineth upon every one that is to be converted Act. 26.18 God hath promised light to every penitent sinner Iob 33.28 30. Esa. 42.16 and Christ was given to be the light both of Jewes and Gentiles Esa. 42.7 and 49.6 Hence it is that Christians are said to bee the children of light Luk. 16.18 Io◠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 Jesus Christ shining in their hearts through the knowledge and beliefe of the Gospel All the world is like unto Egypt 〈◊〉 with darknesse and the godly are like the children of Israel in Goshen Use. The use may be first for instruction to the godly since they are called to such light by Christ they should First beleeve in the light since they see now what they doe they should establish their hearts in the first place in the assurance of Gods love since his shining favour sheweth it selfe in the Gospel Secondly they should doe the workes that belong to the light they may now see what to doe and therefore ought not to bee idle but to worke while they have the light 1 Ioh. 2.8 And to that end they should daily come to the light that it may be manifest that their workes are wrought in God Ioh. 3.21 And they should now abound in all goodnesse and justice or righteousnesse and truth Eph. 5.8 9. proving what that acceptable will of God is vers 10. Thirdly they should therefore cast away the workes of darknesse and have no fellowship with the children of the night but rather reprove them Eph. 5.7 to 14. For what fellowship betweene light and darknesse 2 Cor. 6.17 Fourthly they should in all difficulties and ignorances pray to God to shew forth his light and truth seeing they are called to light Psal. 43.3 Use 2. Secondly godly men should hence bee comforted and that in divers respects First though they may have 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 joy for the upright in heart Psalm 97.11 and the more they should be glad of their portion in light when they bebold the daily ruines of ungodly men The light of the righteous rejoyceth when the lampe of the wicked is put out Prov. 13.9 In 2 Corin. 4.4 6. there are three reasons of consolations assigned First the light wee have should comfort us if wee consider how many men have 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 darknesse we have lived in God hath done as great a worke upon our hearts as hee did when he commanded the light to shine out of darknesse in the beginning of the world Thirdly if we consider what glorious things are revealed unto us for by the Gospel he 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 calls this light marvellous light which is now in the next place to be opened Marvellous light The spirituall light which shines in the hearts of the godly by the Gospel is a marvellous light either because it is such as the godly doe marvell at or because it is such as they ought to marvell and wonder at When men first enter into the truth that is when they are first converted Christians being for the most part full of affections as they that have scaped lately singular danger and as they that never before saw the Kings Court they are frequently stirred up with admiration at the glory of the Gospel they wonder at and are vehemently affected with the new discovery of the riches of Christ shewed them in the preaching of the Gospel and thus it is a marvellous light in this sense Esa. 30.26 But I rather consider of it in the other sense It is a marvellous light though wee should not have the heart to bee so affected towards it it is marvellous I say First because it is a light that needed the Mediator to procure it none but Christ can give us this light Other light is free wee pay nothing for it but this is carried in the hand of the Mediatour to us and for us Esa. 42. 4◠Secondly because it commeth after so long a night of ignorance and sinne they must needs account the light precious that have not seene it a long time as blind men when they receive fight Esa. 9.2 Matt. 4.16 Thirdly and more because it is a light commanded to shine out of darkenesse 2 Cor. 4.6 That God should call light out of such darknesse as wa◠in our hearts is marvellous Fourthly in comparison with the times of the Law and the shadows of the Old Testament Fifthly because it is a light comes not from any creature but from God the Creator God is our light Esa. 6.19 And in this respect this light is like the light that shone about Paul Act. 22.6 Sixthly because it is a light that shines at the time of the evening of this world That the Sunne should shine in the day time is no wonder but that it should shine in the night or at evening were a dreadfull wonder even so it is in this last age of the vorld Zech. 14.7 Seventhly because it is a knowledge above the reach of reason it is the light of faith Eighthly because it shines onely to the godly It is light in Goshen when there is no light in Egypt that was marvellous and so is it when we see the light shining all abroad and many men sit in darknesse even in the same place in the same congregation city or family When the godly see clearly 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 enlives it Ioh. 8.12 Lastly because it is an everlasting light it is such a day as no night followeth it The consideration of all this should worke divers things in us
For if in all these senses it be a marvellous light then First we should be marvellously affected with it and strive to be exceeding thankfull for it How have wee deserved to be cast againe into darknesse for our extream unthankfulnesse How have we given God cause to take away the Candlesticke from us Let us therefore strive after thankfulnesse and admiration and if the Lord doe worke it in us let us take heed wee lose not our first love Secondly we should arme our selves for the defence of the light we should preserve it as a singular treasure both in our hearts and in our Churches wee should with the more resolution resist the works of darknesse standing alwaies upon our guard Rom. 13.12 Thirdly we should strive after all the degrees of the assurance of faith Fourthly we should strive to make our light shine the more excellently both for the measure of good workes Malac. 5.16 and for the strict and precise respect of the exact doing of good duties Now we have the light so cleerly shining wee may doe every thing more exactly than if it were darke Ephes. 5.15 Our gifts must not be hid The light must not be put under a bushell Matth. 5.15 Phil. 2.15 Wee should now avoid not onely greater faults and falls but lesser stumblings 1 Ioh. 2.10 11. We should do all things to the life and power of them and shew discretion aswell as knowledge This doctrine also doth imply the grievous misery of wicked men for if it bee marvellous light into which the godly are called there is a marvellous darknesse in which wicked men live The whole creation of God had beene but a confused heape if God had not set in it the light of the Sunne such a confused Chaos is the world of men if the Gospel shine not into their hearts Finally this should much comfort the godly they are called into marvellous light in all the senses before named which should much enflame their hearts and they should rebuke their owne hearts for not valuing so rich treasure We may from hence take occasion to note how little wee should trust to the judgement of flesh and blood in valuing spirituall things when the very godly themselves doe not so much esteeme of them as they should Whatsoever we thinke yet in Gods account the light of the Gospel the light of faith and knowledge the light of Gods countenance c. is marvellous light But if the light of the godly be marvellous in this world what shall it be in the world to come when God and the Lambe shall be their immediate light Here God lights us by the meanes there God himselfe will bee our everlasting light Here our light may bee darkened with clouds of affliction and temptation there shall be an eternall light without all darknesse Here wee have no light but what is infused into us there we shall our selves shine as the Sunne in the firmament Hitherto of the description in Tropicall termes Now it followes in plaine words VERS 10. Which in times past were not a people yet are now the people of God which in times past were not under mercy but now have obtained mercy THe Apostle takes the words of this verse out of the Prophet Hosea chap. 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 was it said unto them Ye are not my people it shall be said unto them Ye are my people Now the Apostle 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 Jewes But the Apostle Paul Ro. 9.24 25 26. apparently expounds it of the Gentiles chiefly and therefore wee must rest in his sense 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 provinciall Jewes 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 use would be made of this great worke 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 the world or the Nations of the world before Christ preached unto them note First the horrible infectiousnesse of sinne whole worlds of people are poysoned with it Secondly the dreadfull horrour of Gods Justice against sinne which as we may see plainly in the sufferings of Christ so also very lively in the desertion and forsaking of the Gentiles so many millions of men perishing without pardon or pity and therefore it was never safe to follow a multitude in evill nor to pleade the practice of fathers or forefathers with such like And for the meditation of their calling againe in Christ by the Gospel wee may gather matter First of information and so first that God is not tied to any place If Israel after the flesh will not serve him hee will raise up children unto Abraham from among the Gentiles Mat. 21.43 Secondly that the Church of Christ is now Catholicke of all Nations and therefore Christs Kingdome is the largest Kingdome in the world and the glory of it must not be restrained to Rome or any one place Secondly of consolation for here we may observe First the infallibility of Gods promises these promises concerne the calling of the Gentiles as being dead and were most unlikely and yet wee see them fulfilled which should teach us to trust upon God Secondly the wisdome and power of God working light out of darknesse The rebellion of the Jewes is so farre from laying Sion waste or dissolving Religion that it is an occasion of a greater worke of God among the Gentiles yea when profanenesse seemes to over-grow all and the whole world seemes to live in wickednesse yet wee know not what times may come for the glory of Religion among Jewes and Gentiles Thirdly Gods wonderfull love to his Elect hee will gather them from all the foure windes of heaven Though they be few in number in comparison and live dispersed in every Country yet God the great Husbandman will not want meanes to fetch them home into his garner A husbandman that had all his field growne over with weeds save here and there one graine of corne on a land would never be at the paines of gathering and separating yet God will Fourthly the great encouragement that
poore sinners and meane persons have to come to Christ and seeke God For here wee see hee hath shewed mercy to the very abject Gentiles against whom hee had infinite cause of exception and the rather should wee be encouraged because wheresoever wee live either in East or West we may sit downe with Abraham Isaac and Iacob in the Kingdome of God Mat. 8.11 And withall here is matter of instruction for First wee must looke to our faith for God justified the heathen onely by faith Gal. 3.8 Secondly we must not be secure but must learne to observe all things that are commanded us Mat. 28.20 The name of God must be great amongst us and we must offer incense and a pure offering Malac. 1.11 Wee must bee fruitfull especially wee that live in these latter ages of the world lest God hasten the calling of his Nation of the Jewes and cast us off for unbeliefe and unfruitfulnesse Rom. 11. And thus in generall of the calling of the Gentiles In particular in this verse here 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 with-held from them his saving mercy by nature and now by grace they are under 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 diversly taken For sometimes it signifieth any multitude or great number of any sort and so Ants are said to be a people Prov. 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 usually stiled the common people But properly originally the word populus was thought to signifie a multitude of citizens in one city enjoying the right and communion in society and imployments under one Head Governour Now the holy Ghost in this place affirmes that men that live in their sinnes without faith and repentance are not a people though they be never so many in number or other prerogatives and the nations of men living 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 greatnesse as the Jewes did vilely esteeme of all the uncircumcised Or because they were not a peculiar people or as the Antithesis shewes it were not the people of God Now till men subject themselves to Gods government by Jesus 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 Son are no members of the Empire of the Common-wealth of Israel let them have what heads or rulers they will they are but as so many rebels or at the least as so many strangers from Gods Kingdome therefore called strangers and enemies Col. 1.22 They are neither borne of the blood of Israel nor have they any right of inheritance from God nor live they under the laws of the Empire nor are made free denisons yea this phrase seemes to import that all men that are not gathered into the number of Gods people are but a confused heape and disordred multitude never happy in respect of any government 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 nor looketh after them as it were and though they have Lawes and a kind of government yet their Lawes and Customes are vaine Esay 10.3 altogether insufficient to make them live happily Use. The use may be First for information and so it may informe us in two things First the vanity and insufficiencie of worldly things riches power honour conquests carnall parentage and the like availe men nothing unto a blessed life The Gentiles had all these in their greatest glory and yet not worthy to be called a people Secondly we may hence gather the reason of these strange devouring judgements which fall upon the world by warres famine pestilence c. For inasmuch as worlds of men live without the compasse of the obedience to Gods government and stand out as so many rebels the Lord therefore seeing they will not be his people fights against them from heaven and makes wonderfull havocke among them as a great King that revengeth himselfe by the strength of Armies upon rebels Secondly for instruction and so wee that were sinners of the Gentiles should hence learne to acknowledge and praise the free grace of God who without our deserts hath reckoned us in the Court of his people we that were by nature viz. none of Gods people Thirdly and especially it should set out the misery of all men living in their sinnes without repentance and the rather should wee be moved with this terrour First because no place can priviledge impenitent sinners for not onely professed Gentiles but even wicked Israelites are in Scripture reckoned as no people The wicked are accounted as no people though they live in the Church and dwell among Gods people For what is the chaffe to the wheat though both lie together Yea though men beare the name of Gods people yet God hates them never a whit the lesse for that and therefore to distinguish them and shew how little he regards them he calls them the evill people Ier. 13.10 the disobedient and gain-faying people Rom. 10.21 the people of Gomorrah Esa. 1.10 the people of my curse Esa. 34.5 Secondly because God will shew by his fierce wrath that hee doth not reckon of them at all but will cast them off as a girdle that is good for nothing Ier. 13.10 Many places of Scripture shew this All the sinners of the people shall die Amos 9.10 God will take away his power from them even his loving kindnesse and mercies and would not have them much pitied Ier. 16.5 Behold saith the same Prophet in another place the whirle-wind of the Lord goeth forth with fury a continuall whirle-wind it shall fall with paine on the head of the wicked Ier. 30.23 so Ezek. 11.21 Esa. 34.5 Ob. But when men live in the Church and are baptized c. how may it be knowne that they are not Gods people what signes are there of men that are not Gods people Sol. They are described in divers Scriptures where we may find out what people it is God excepts against First such as can live without God in the world are not Gods people Ephes. 2.12 Such as can goe whole dayes weekes moneths yeares without any hearty care of God or his glory or favour These are evidently not a people Secondly such as are of a stiffe necke such as will not let Gods yoke come upon them such as will not obey his voice but walke in the imaginations and counsels of their owne evill
hearts Ier. 7.23 24. 13.10 especially such as refuse to heare his voyce and are withall gainsayers and such as are talkers whose lips carry about them the infamy of Gods true people and the blasphemie of Gods name Rom. 10.21 Ier. 10.13 Ezek. 36.3 c. Thirdly it may be discerned by their manner of serving of God for such as God rejects from being of his people may draw neere to him with their lips but their hearts are farre from him and they do him no service but as mens lawes feare them to it A constant habituall alienation of the heart from the care of Gods presence in Gods ordinances is a sure signe of persons God regards not Ob. But there are faults in the best men in the world and therefore why should such as live in the Church and professe the true Religion bee cast off only for living in sinne seeing all are sinners Sol. I answer with the words of the holy Ghost Deut. 32.5 6. Their spot is not the spot of Gods people that spot that is in the wicked is a spot of leprosie and therfore they ought to be put without the campe till they be cleansed The sinnes of the godly are sinnes of infirmitie and the sinnes of the wicked are sinnes of presumption The wicked never obey from the heart which all the godly doe sinne doth not raigne in them as it doth in the wicked Thus of their estate by Nature as they were not a people their estate by grace is described in these words Are now the people of God Are now the people of God The difference of reading here from that of the Prophet is to be noted for whereas in the Prophet it is thus In the place where it was said ye are not my people it shall be said unto them Ye are the sonnes of the living God which words are somewhat doubtfull for some might gather that therefore all which were not a people should in time be the people of God The Apostle therefore applies it so as that it may appeare that the comfort only belongs to godly Christians and in stead of the words Yee shall be called the sons of the living God he saith Yee are now the people of God which in sense differs not and the Apostle leapeth to the direct Antithesis and takes it for granted That all Gods people are Gods sonnes also unlesse wee conceive that hee borrowed these words out of Hos. 2. ult which I rather incline unto though Interpreters most take to the words and the first Chapter Ye are now the people of God For the sense of the words we must understand that men are in Scripture said to be Gods people three wayes First in respect of eternall Predestination see Rom. 11.2 He will not cast off the people he knew before Secondly in respect of the covenant in the the Law and so the sonnes of Abraham were Gods people and none other as many Scriptures shew Thirdly in respect of the covenant in the Gospel and so it is to be taken here and all unregenerate men were not a people and all that beleeve are Gods people by the benefit of the covenant of grace in the Gospel Now for the coherence I might note That they that are not the people of God may be the people of God and so acknowledged of God himselfe which should teach us with meeknesse and patience to waite when God will turne those that lie in their sinnes and despaire of no man and restraine fierce and perverse censures concerning the finall estate of other men but the maine point is that Gods people are the onely people in the world None worthy to be called a people in comparison of them no subject in any government so happy as Gods people under his government in Christ and therefore to be made the people of God here is reckoned as a condition beyond all comparison Now that Gods people excell all other subjects in the world may appeare many wayes First in respect of the love of God that hee beares to his people which hath foure matchlesse praises that no King on earth can affoord to his subjects For first it is an everlasting love when all the favour of the Princes on earth is both mutable and mortall Secondly it is a particular love to each subject All the people are loved and by name Deut. 33.3 the Lord counteth when he reckons his people hee was become their God Psalm 87.5 6. Thirdly it is a free love there was no desert in us whereas Princes looke at somewhat that may pleasure themselves even where desert is lesse Fourthly it is a tender Love and therefore Gods people are said to be married to their King and God Hosh. 2.19 and therefore God is said to account his people to be his Portion Deut. 32.9 Secondly they are an elect people which hath a twofold consideration in it For first they are elect from all eternity and so every one of the people hath a particular act of Parliament to assure his right Rom. 11.2 and secondly they are elect in time that is they are separated and culled out of all the people of the world Exod. 33.6 Thirdly all Gods people have a generall pardon given them for all offences Ierem. 31.34 He saves his people from their sinnes And this pardon is grounded upon a sufficient atonement made by a most faithfull high Priest for them Heb. 2.17 who also sanctified all this people with his owne blood Heb. 13.12 Christ is given for covenant he is their surety for them and their witnesse Esa. 42.6 55.5 who also redeemed them with his blood All a people of purchase Fourthly all Gods people are qualified with new gifts above all the people in the world their natures be amended they are all washed and cleansed from their filthinesse there is not one vile person amongst them Ezek. 36.25 and 37.23 c. Hee hath formed them for himselfe and his owne service Esa. 43.22 Fifthly all Gods subjects are adopted to bee Gods sonnes and so can no Prince on earth say of his They are as it were the fruit of his wombe Psal. 110.3 Sixthly the Lawes by which they are governed are the perfectest in the whole world For the Law of God is perfect Psal. 119.8 Seventhly all Gods people live in his presence and see his glory Exod. 33.16 Levit. 26.11 12. Zac. 1.10 11. Psal. 95.7 Other Kings have many subjects they never saw and few that have the preferment to live in the Kings presence or neere about him Eighthly God feasts all his subjects and that often and in his owne presence and with the best provision of the world Esa. 25.8 and 65.13 14. Ier. 31.14 Kings would soone consume their treasure if they should do it often or almost once c. Ninthly no people so graced of their King in hearing requests and receiving petitions For all Gods people may cry and be heard and at all times and in all suits which
2.8 Now this love of God of Christ of the Angels of godly men and Ministers should serve to support us against the contempt and hatred of the world Wee have a love that is much better than the love of worldly men can be to us First because it is of better persons and secondly because it is of a better kinde for it is more servent and it is more pure and more constant Worldly men can shew no love that hath comparison to the love of God or Christ or any of those for the servencie of it And if worldly men love us it is to draw us unto one evill or other and besides it will not last for wicked men will agree with themselves no longer than so many Curres will agree they are alwaies contending hatefull and hating one another Secondly this point should much checke the unbeliefe of Christians and their unthankfulnesse for many times they are affected as if they were not beloved of any whereby they much dishonour the love of God and of Christ and of Christians towards them also and thereby they flatly contradict the Text which saith They are beloved Thirdly impenitent sinners should bee moved hereby to become true Christians because till then they are monstrous hatefull creatures God loathes them and their workes Ioh. 3.36 Esa. 1.11 c. And such vile persons are vile and odious in the eyes of the godly Psal. 24.4 Psalm 15. Fourthly Christians should labour to preserve this love unto themselves with increase of the comfort of it and so divers things would much advantage them in this love as 1 Faith To live by faith commends them wonderfully to Gods love as being the condition mentioned when he sent his Sonne into the world Ioh. 3.16 For without it it is impossible to please God 2 Humility would much commend them to the love of the Angels who rejoyce more in one sinner that is penitent than in ninety nine just men that need no repentance 3 The fruits of wisedome mentioned Iam. 3.17 have a marvellous force to win love among men To be pure in respect of sincere Religion to be gentle and peaceable free from passion and contention to be easie to be intreated to be also full of mercy and good workes and all this without judging or hypocrisie to be no censurers nor counterfeits Oh this is exceeding amiable if these things were carefully expressed 4 And for their Ministers two things would much increase their love to them First obedience to their doctrine for this will prevaile more than all the bounty in the world 1 Thess. 2.13 Heb. 13.18 Secondly to converse without back-biting or uncharitable judging of them By these two the Philippians and Thessalonians were highly advanced in the affection of the Apostle and through the want of these the Corinthians lost much in the love of the Apostle Thus of the persons dehorted The manner of the dehortation followes I beseech yee In that the Apostle in the name of God doth beseech them divers things are imported as First the marvellous gentlenesse and love of God to men hee that may command threaten punish yea cast off yet is pleased to beseech men Secondly the dignity and excellencie of a cleane heart and honest life It is a thing which God by his servants doth vehemently begge at our hands Thirdly the honour of a Christian hee is spoken to as to a great Prince as the two former reasons shew him to be Fourthly a rule of direction how to carry our selves towards others in the case of reformation wee must learne of the Apostle to expresse a Spirit of meeknesse and love and humility Passion and pride worke unspeakeable prejudice and hurt in the care of other mens faults Fifthly with what reverentnesse and earnestnesse we should speake to God when he speakes thus to us Thus of the manner of propounding the dehortation The matter to be avoided is lusts Abstaine from fleshly lusts By lusts are sometimes meant grosse sinnes and disorders which are the fruits of lust and so the sinnes mentioned chapter 4.4 of this Epistle are called lusts of the Gentiles By lust is sometimes meant corruption of nature But I thinke it is taken neither of these wayes here By lust is sometimes meant the filthy desire of the heart after bodily uncleannesse and so called the lusts of uncleannesse Col. 3.5 Rom. 1.24 But by lusts here I take it is meant all sorts of evill desires in the heart of man and so called worldly lusts Tit. 2.12 And in speciall these sorts of lusts are named in Scripture which Christians should especially avoid First the lusts of uncleannesse filthy desires Secondly the lusts of covetousnesse and worldly cares Thirdly the lusts of vain-glory whether of envie conceitednesse or desire of applause Fourthly the lusts of Epicurisme those desires after delicious or excessive fare or vaine apparell Fifthly the lusts of malice and revenge These and such like are the lusts which Christians must forsake The use is divers Uses First for information and so it may shew us 1 That outward honesty will not serve the turne It is not enough to bee free from grosse sinnes What case then are civill honest men in 2 That in reformation it is not enough to forsake the evils we have no desire after but we must leave our owne lusts Secondly for consolation Here is imported an excellent comfort to the godly in the case of inward and hatefull temptations When vile things come ento the mind of the godly if they dislike them and do not lust after theâ— nor entertaine them with spirituall dalliance they may be assured that those evils shall not be charged upon them For before a temptation can be a sin it must have somewhat of coveting in it Christ was tempted as wee are and yet hee sinned not because he liked them not but rejected them Abstaine from them The manner how they are to be avoided is contained in this word abstaine which doth import divers things First that without departing from iniquity we cannot have comfort of our repentance To come into the company of the godly to make shew of Religion to come to Church or use private meanes or barely to confesse sinne or to feele terrours for sinne is not enough unlesse wee leave sinne Iudas Demas Cain and the wicked Israelites could doe the former yet never repented Secondly that the occasions of lusts will be daily offered to us from the world or the divell or our owne corrupted nature Now it is not an argument of our misery to have them but to entertaine them Uses The use may bee 1 For information The true abstinence is to abstaine from sinne the other abstinence from meat or the like is but circumstantiall and not in it selfe acceptable to God Esa. 58. 2 For triall Those are sound Christians indeed that abstaine from fleshly lusts Quest. But are there not lusts in godly men as well as in wicked men Answ. There may be
but with great difference for 1 The godly man may be intangled with evill desires but the wicked man is more For he burnes in lust yeelds himselfe over to his hearts lusts Hee is given up to his lusts he takes care for the lusts of the flesh to fulfill them He serves his lusts c. Rom. 13.13 and 1.24 Tit. 3.3 Ephes. 2.3 2 The godly man if he be overcome of his lusts for a time yet he humbleth himselfe and judgeth himselfe for them and grieves for them whereas the wicked boasteth himselfe of his hearts lusts and placeth his contentment in them Psal. 10.3 3 The godly man if he be yet overcome he will breake off his iniquity by repentance whereas the wicked in his lusts is like the divell Hee is incorrigible no ill successe or judgement or reproofe can breake off his desire of transgression yea his lusts are called The lusts of his father the divell Ioh. 8.44 Thirdly all godly Christians should learne from hence to be seriously bent to preserve themselves in the purity of Christian Religion and to keepe their hearts from these soule annoiances Quest. But what should we do to be preserved from lusts Answ. First thou must avoid the occasions of lusts such as are 1 Evill company and therein evill example and evill counsell Psal. 1.1 2 Idlenesse and solitarinesse 3 Excessive desire after and delight in riches 1 Tim. 6.9 4 Ignorance 1 Pet. 1.14 5 Intemperance drunkennesse and fulnesse of bread and deliciousnesse of fare and apparell 6 Hardnesse of heart Eph. 4.17 18. Secondly we must walke in the Spirit cherishing all good motions and pure imaginations yeelding our hearts over to the government of Gods Spirit doing all duties with the powers of our soule Gal. 1.16 Thirdly wee must crucifie them if they arise among our selves with the same mind was in Christ and resolve to suffer in the flesh by the sound practise of mortification Fourthly we must strive after contentation 1 Tim. 6. Fifthly we must get knowledge for as ignorance brings them in so knowledge fils the heart and dares them out Thus of the manner of avoiding them The motives follow and the first of them is Yee are strangers and pilgrims A stranger is hee that lives in a place that is not his owne Country or Kingdome or Nation whither by right he belongs so Abraham was a stranger Gen. 21.23 and the Israelites in Egypt Exod. 2.12 Now a pilgrim is he that resteth not in a place but travelleth onward from place to place Godly men are said to be strangers and not strangers in divers respects It is said they are not strangers in respect of freedome to the City of God and the Common-wealth of Israel Ephes. 2.29 They are strangers in respect of their absence from the heavenly Canaan which is their owne home to which they were borne by regeneration In this world then all the godly are but strangers and pilgrims which may serve First for reproofe even of divers godly men and that in divers respects 1 For their too much minding of earthly things Why do our hearts carry us away after the world considering it is but an Inne to be in for a little time 2 For their meddling with other folkes businesse A stranger onely thinkes of his owne affaires and doth not interpose himselfe in the affaires of others so should we study to be quiet and meddle with our owne businesses 3 For discouragement of heart under the sense of our owne weaknesses and wearinesse in spirituall things we must expect in such travell much weaknesse and wearinesse 4 For impatience either under the crosses of life cast on us by God whereas strangers arme themselves to beare all weathers or under the scornes and contempt of the world whereas we should looke for it that the world should gaze at us and deride us as usually men doe at strangers Nor should Christians be at leasure to stay their journey by seeking revenge for their wrongs or be troubled if they cannot get preferment in the world Secondly for instruction It should wholly impose upon us the care of carrying our selves like strangers and pilgrims 1 By having our conversation without covetousnesse 2 By our language speaking alwayes as may become the people of God and heires of heaven that the men of this world may perceive by our speech that we are not of this world 3 By our circumspection and desire to live without offence as a stranger is very heedfull of his wayes in all places where he comes 4 By our daily enquiring after the particular way to heaven 5 By our thankfulnesse for the favours we finde while we are in the world seeing it is a place we are not to looke for much in 6 By our apparell If â—â—rangers be knowne by their garments then is it a great fault for Christians to be found in the fashions of this world 7 By our delight in good company we should be glad of any that would goe with us to heaven 8 By our affection homeward our mindes should still be in heaven Nor should godly men be overmuch troubled that they are strangers here in this world and pilgrims in the condition of travellers for First they are not strangers in the Common-wealth of Israel and in the Kingdome of Christ though at the same time they are strangers in respect of their condition in this world Secondly they are well provided for at their Innes God provides their resting places and no good thing will hee with-hold from them That God which commands men to regard strangers and shew them mercy will himselfe much more be carefull for his strangers Thirdly their pilgrimage will not be long Fourthly they have good company all the godly travell their way Fifthly God hath appointed them guides yea Christ himselfe will bee their way Sixthly by prayers they may send home continually Seventhly it should much comfort them to thinke what a glorious condition they shall be in when they come home in the new Jerusalem Thus of the first reason Secondly the lusts must be avoided because they are fleshly Fleshly These lusts are fleshly in divers respects First because they please after the flesh which is the corrupt nature of man they hold no delight or shew of profit but to the flesh they are exceeding noisome and grievous and foolish to the Spirit Secondly because they raigne onely in fleshly persons they be the lusts of Gentiles and such as are strangers from the life of God Godly men complaine of them as an extreame misery Rom. 7.1 Pet. 4.3 Thirdly because they arise most from the body which is but a servant to the soule and it is an extreame unmanlinesse for the soule to be at the command of her servant the body which concludes against the lusts of uncleannesse riotousnesse drunkennesse vanity of apparell c. Fourthly because they proceed from the old man or corruption of nature or the flesh considered as the enemy to
of Christ in them which is so opposed by the flesh and the divell and that it is the case of all the godly to bee assaulted with rebellious thoughts and desires and other practices of the flesh reckoned up before Secondly for instruction and so it should teach Christians and warn them to take heed of three things viz. of security despair and fainting for all these are mischievous We may not be secure sith we have such an enemy within us nor must we be too much out of hope or despair of successe for the reasons before alledged nor yet must wee give way so much as to fainting of spirit but pluck up our owne hearts and with trust in God's grace resist still the risings of corruption till we get a finall victory VERSE 12. And have your conversation honest amongst the Gentiles that they which speak evill of you as evill doers may by your good works which they shall see glorifie God in the day of their visitation HItherto of the dehortation The words of this verse are an exhortation wherein consider both what hee exhorts to and by what reasons The matter hee exhorts to concernes their outward conversation which he would have to be honest and amiable The reasons are First because the Christians lived among Gentiles that imbraced not the true Religion Secondly because divers of these Gentiles were so spitefull against the Christians that they would take all occasions to speake evill of them Thirdly because some of them that now did speake evill of them might hereafter be converted to the true Religion Fourthly because if they now observe their good works when they shall be visited of God they will much magnifie them to the great glory of God That which he then exhorts them to is the care of their conversation which he amplifies by shewing what kinde of conversation hee would have it to be viz. A faire or honest conversation And have your conversation honest Divers things may be hence observed First that a sound Christian must shew himselfe to be so by his conversation a Christian must shew the power of his Religion by his works and by sound practice and that too amongst men abroad he must be knowne by his fruits Col. 1.9 10 Tit. 2.12 and therefore the Apostle beseecheth them to prove before the Gentiles that they were true Christians by their works and conversation This reproves their discontentment that are vexed because they are not reputed for sound Christians and yet shew no care of a conscionable behaviour in their dealings and carriage among men and withall this may warne all sorts of Christians to looke to themselves that they be not deceived with vaine shadowes in pretences for 't is not talking and discoursing of Religion will serve turne nor the frequenting of the exercises of Religion nor is it enough to doe secret duties but they are bound to the good behaviour generally in their carriage amongst men This is the first point Secondly from the coherence wee may note also that a man must first reforme his heart and then his life hee must first get a cleane heart freed from lusts and then looke to his conversation holinesse must bee both within and without Hee is an hypocrite that hath a faire conversation and a foule heart neither may hee pleade the goodnesse of his heart that leades a foule conversation both must bee joyned together Thirdly we may hence note that every Christian must be carefull and looke to it in particular that his conversation be honest honesty of life is with speciall care to be intended Now this must be explicated The word translated Honest signifies properly Faire and the Translatoursâ— respecting the matter of our conversation render it well Honest so as withal for the manner wee adde that it bee a faire conversation so that two things must bee observed in our conversation the Matter and the Manner For the Matter We must bee sure that we bee honest It is a vaine thing to thinke of being religious if wee faile in honesty wee must not onely studie the duties of the first Table but wee must be carefull to prove the power of our Religion in the sound practice of the duties of the second Table we must live righteously as well as religiously Tit. 2.12 wee must adde vertue to our faith 2. Pet 1.5 and withall we should labour to excell in honesty to carry our selves so in all our dealings that our carriage might allure through the fairenesse of our behaviour we must in the things of honesty strive for an alluring carriage There be divers things in our outward conversation which set a great glosse upon many actions and certaine particular duties which shew exceeding comely in a Christian mans behaviour those the Apostle would have us to studie and be careful of even all things that are honest and might win credit to the profession of Religion Phil. 4.8 This then is the question What are those things which would so adorne the outward conversation of Christians and make it faire and amiable For answer hereunto there are Sixe things which are of singular praise and much adorne a Christians conversation and make it faire The first is harmelesnesse to bee free from all courses of injury and cruelty and oppression and the like A hurtfull and injurious conversation is a foule and unseemely conversation The second is discretion when men carry themselves with all due respect of their words and the consideration of the time place and persons with whom they converse A discreete conversation is a wonderfull faire conversation when as a foolish vaine rash conceited talkative behaviour is extremely irkesome and loathsome Col. 4.5 Iam. 3.13 The third is quietnes and gentlenes which excels as it shewes it selfe first by humblenes of mind thinking meanely of himselfe and esteeming others better than himselfe Esay 4.2 in giving honour going before others Rom. 12.13 Secondly by peaceablenes when men study to be quiet Eph. 4.11.12 and meddle with their own businesse and avoid contention by all meanes rather suffering wrong than prove quarelsome Heb. 12.14 Thirdly easinesse to be entreated in case of offence taken willingnesse to be guided in things profitable and good Iam. 3.17 The fourth is sobriety when a man lives so as hee is not blemished either with filthines or drunkennes or covetousnes A man that is unspotted of the world for any foule crimes and withall can shew a mind not transported with the greedy desires after earthly things is much honoured and justly amongst men the worst man cannot but acknowledge the praise of such So as men shew this in their dealings evidently Rom. 13.13 Iam. 1.26 The fift is fidelity and plainnesse when men are just and true in all their dealings and will keepe their words and promises and abhor the sinnes of deceit and avoid subtilty and worldly wisedome and shew themselves to bee plaine men as it was said of Iacob that hee was a plaine man not like
speed better than the Apostles who in all places left thousands of people that would not regard them nor their Ministeries 2. Tim. 2.25 26. Lastly we should learne even of wicked men how wee should entertaine the truth for if it bee so hard a matter to get men to change their minds when they hold grosse errors and falshood how ought we to stick to the truth when wee have received it and not receive any other doctrine though an Angell from heaven should teach us otherwise than is written in the Word of God Gal. 1.7 Doct. 2. Wee may hence also note that God is pleased to suffer his children in this life to live amongst wicked men A godly man can live no where but there are some wicked living there the Tares will grow up with the Wheate There may be divers reasons assigned of this why God doth not gather his people altogether from the places where wicked men dwell as first God doth hereby try his people whether they will forsake the inticements of the wicked and cleave to him and his truth the more by-waies there are the more prayse to him that keepes the right way Secondly God doth by the wicked many times refine and purifie his servants by reason of the wicked he both keeps them cleane and if they gather any filth by them he washeth them Wicked men are many times God's Laundresses to godly men for if God appoint them to chasten his servants they will doe it throughly both by reproaches and other waies Thirdly the Kingdome of Christ must bee set up among wicked men because amongst them are many of God's Elect which are in due time to bee converted from their wickednesse Fourthly hereby the power of Christ is magnified that can set up and maintaine his Scepter in the middest of his enemies Fiftly by this course God's patience is prolonged for God is pleased for the godlie's sakes to forbeare those destroying judgements which else would fall upon the wicked The use should be to teach us to beare with patience the inconveniences which befall us in our places and callings by reason of the neighbourhood of wicked men as knowing that it is the condition of all the godly and hath alwaies beene so and is so in all places and therefore to resolve with our selves rather to learne how to carry our selves fairely and honestly among them than through impatience without calling to shift our places or without charity to make any schisme or rent in the Church Secondly since on earth it will be no better with us in respect of our habitation we should therefore learne the more to desire to be in heaven where all the people shall be righteous since there is so much unrighteousnesse in this Wourld we should long for these new heavens and new earth wherein dwelleth righteousnesse We should be the more thankfull if God ease us in any degree of the molestations of wicked men either ridding out manifest Idolaters Pagans or Papists or restrayning those that are with us from unquietnesse and tumult and daily slander or comforting us with a large fellowship of the godly Fourthly it should teach us circumspection seeing the dayes are evill both to hold forth our owne light in the midst of their darkenes to take heed that we trust not every man nor beleeve every thing a holy reservednesse will become this Doctrine Fiftly the zeal of Gods house should the more overcome us to strive to winne men to God and provoke them as wee have occasion and ability to the love of God and the true Religion Sixtly we should cleave the faster to the society of the godly and strive together and contend for the faith seeing that we are alwaies in the midst of our enemies Lastly it may bee a great comfort to such as can quiet themselves well towards wicked men that can keepe their way and be still upright and undefiled that can also keepe peace and winne love from their very enemies that can doe valiantly in the winning men to the liking of Religion for their sakes To bee good among the good is not singular but to bee evill among the good is abominable and so is it an admirable prayse to be good among the evill Doct. 3. That in some cases the conversation of a Christian may extend it selfe even to wicked men Someone will say We are forbidden conversation with them how then can wee converse with them Ans. First our conversation may reach unto them by fame or report so the Christians conversed among the Gentiles in that what they did was discoursed of among the Gentiles But this is not all for in some cases we may goe among them lawfully even into their presence and company as first in case of negotiation in things of necessitie as trade publike service or the like Secondly in case of naturall or civill obligation to them as children wives servants subjects may not withdraw their attendance or service from them but may and must converse with them Thirdly in case of Religion men that intend to admonish confute perswade or winne them to the love of Religion may for that end converse with them But then two cautions must be observed first that the party that would so converse with them must be able to admonish or confute c. Secondly such an end must not bee made a pretence onely to cover needelesse society with them Lastly a difference must be put betweene the open enemies of God and such as give some hope of inclination to Religion though yet they be not manifestly religious There are some persons that are inoffensive so as they are not guily of any grosse and open crime and seeme to favour Religion and the exercises thereof and doe desire the society of the godly and take no pleasure in evill company now we must beware that we judge not rashly of these to account them as Gentiles and such as are without and with these wee may hold more sure society Doct. 4. It may be lastly hence observed That to convince or winne the Gentiles honesty of conversation is chiefly to be respected honesty I say not Religion To shew the practice of religious duties before them is a way to irritate them they must bee beaten with their owne weapons and overcome in the things they professe to bee good The way to amaze them that are without is to shew that religion formes in us such things as they confesse to be good yet cannot come to or not in such a manner or degree such as are faithfulnes chastity meekenes wisedome taciturnity mercy or the like The use should bee therefore to teach godly Christians in the places where they live to looke to this point not onely to live without offence but to strive to excell in the vertues that concerne outward honesty of life And to this end it were excellent if Christians would marke in what things the men of the world where they live doe strive to excell
without punishment they may bring downe the judgements of God upon the place where they live Uses Which may serve for terrour to other offenders First the very sight of Magistrates should affright them considering that God sent those very Magistrates to punish them It importeth that though they escape the hands of men they shall not escape the hands of God Secondly it should teach men if they would live out of the danger of the Magistrates punishment to take heed they be not evill doers Quest. Now if you aske who are evill doers Ans. I answer Such as live in notorious offences such as are swearers drunkards whore-mongers railers theeves idle persons murtherers Sabbath-breakers sowers of discord and the like The originall word doth point at some speciall sort of offendours For naming evill doers such especially must not escape as 1. Invent evill where it is not 2. Or sinne not out of ignorance but wilfully 3. Or are leaders of other men to evill 4. Or make a trade of offending by custome in sinne 5. Or study how to doe mischief gathering together as things might further their evill courses All this may be included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Thirdly there are from hence many to be blamed that speake evill of such as take any course to reforme abuses 4. Fourthly Magistrates must looke to their calling and Gods Commandement to see abuses amended or else they must account to God for it 3. The third doctrine which may be noted from hence is That all evill doers are to be punished without respect of persons they are to looke upon mens works and not on their persons great men must be punished if they be evill doers as well as poore men many men as well as one man yea if good men doe evill they must beare the punishment of their sinne Christians as well as Pagans 4. That evill doers are not accounted safe members of any society and therefore are distinguished from good subjects as not fit to be of that order 5. That such as transgresse the lawes of men are accounted by the Apostle evill doers as well as such as transgresse the Lawes of God for hee here speakes especially of such as are evill doers in respect of humane ordinances which may be a warning to such as securely live in the transgression of the commandements of Christian Magistrates and withall it may impaire the honour of their condition that live in the breach of the Lawes of God without repentance For if it be so hatefull a thing to bee a breaker of the lawes of men in what case are they in that have so grossely broken the Lawes of God 6. That punishment of evill doers is in the power of the Magistrate private men cannot reforme publike abuses they may pray for reformation they are not to execute it but by authority 7. That there are divers evils which men cannot punish for the Magistrate can onely punish evill doers that is such as offend in word or deed evill thinkers they cannot meddle withall Which may warne Magistrates to bee wary how they punish men onely upon suspition or presumption without proofe that they are evill doers and withall it shewes that God hath reserved th◠judgement of mens works also to himselfe For God hares the sinnes of the heart as well as the sinnes of life and therefore since for these evils men answer not to men they must provide to answer before God 8. That a Magistrate that punisheth sinnes doth but execute the commission he received from God hee was sent of God to that end and therefore may comfort himselfe in the Lord how ill soever his execution of justice bee spoken of among men Thus of the punishment of evill doers The second end of the sending of Magistrates is for the praise of them that doewell For the praise of them that doe well By such as doe well hee meanes such as in publike societies live without offence and carry themselves honestly in their places especially such as are profitable and doe good to others whether it be to the mindes of men by instructing or reproving or to the bodies or estates of men by works of mercie or righteousnesse and among these he meaneth especially such as 1. Are Inventers of good the first Authors of the publike good 2. That doe good daily and frequently 3. That study how they may doe all the good they can and doe imploy all the helps and furtherances of good they can Here may many things be noted from hence First that all that are members of publike societies are bound to be carefull to doe good to others and to live so that the Church and Common-wealth may be the better for them Which should much humble such Christians as live and doe little or no good and should quicken in all sorts of good Christians a desire to serve the publike wee are not set here to doe good to our selves onely but also to others Secondly that in this world it is not to be expected from men that all that doe well or deserve well should bee rewarded by them hee saith For the praise not For the reward as importing that many a man may deserve well that shall never have recompence from men And this ariseth partly from the corruption of Magistrates that are not carefull to dispose preferments or recompence to such as are worthy and partly from the insufficiencie of any earthly greatnesse to doe it For great men can reward all their servants or friends but no King can give the honour or preferment that is due to all his subjects that deserve well Which should teach us partly to doe good without hope of reward from men and partly to quicken our hearts to the admiration of the reward that God gives in heaven wee should provide to be his subjects and then wee are sure to have a full reward of well-doing in heaven Thirdly that to be praised or to have a good report among men is a great blessing of God and therefore in the Old Testament blessing and praise i◠expressed by one word Prov. 28.20 And this may appeare to be so 1. Because God himselfe seekes praise from his creatures and accounts himselfe honoured by it Psal. 50.23 Ephes. 1.6 12 14. 2. Because praise is a part of the glory of God shining upon a man 3. Because it is in Scripture preferred before things of great price as great riches Prov. 22.1 and pretious ointment Eccles. 7 c. 4. Because it so much refresheth a mans heart it makes his bones full Prov. 15.35 5. Because an ill name is noted as an extreme curse Iob 18.17 and in many other places Uses The use is first to comfort godly men and to make them thankful if God give them a good report here but especially it should comfort them to thinke of the praise they shall have at the last day For if it be a blessing to be praised of men what is it to
incorrigiblenesse fourthly by the vanity of his thoughts fifthly by his dotages about earthly things sixthly by his idolatry seventhly by his hypocriticall tricks eighthly by suffering the injuries of false teachers and lastly by the vaine grounds of his hope and faith The spirituall mad man followes to be described and so these sorts of men following are convicted of madnesse in the Scripture First the Atheist He is a man void of reason that denies principles and such an one is he that faith in his heart There is no God as hee that denies the providence of God Psal. 14.1 and 94.8 Secondly the swearer The fooles or mad men blaspheme Gods name Psal. 74 18. Hee were a mad man that would daily raile at the King to his face and such are blasphemers Thirdly the persecuter The Apostle speaking of men that resist the truth as Iannes and Iambres resisted Moses saith that their madnesse shall bee manifested to all men so that he particularly cals tesisting of the truth madnesse 2 Tim. 3.9 Fourthly the idle person Hee is a mad man that will eat his owne flesh but such a one is the slothfull person because hee brings poverty upon himselfe like an armed man or else destroyes the health of his body by his lazinesse or brings misery upon his wife and children or because his soule is eaten up with rust and the canker of his negligence Eccles. 4.5 Fifthly the wilfull offender Hee is a mad man that when hee heares of some imminent danger yet will not avoid it such a one is every grosse offender that hearing of the judgements God will bring upon him for such sinnes or perceiving that the wrath of God is broken out upon others for the like offences yet will madly goe on without feare The prudent man feareth and departeth from evill but he is a foole or mad man that rageth and is confident Prov. 14.16 Ierem. 5.21 22. Sixthly the senslesse praâ—er We discerne him to be a mad man that talking continually faulters in his words and utters sentences that are unperfect without sense or coherence such persons in religion are those prating fooles Salomon speakes of that are full of words and void of sound judgement as the legs of the lame are not equall so is a parable in a fooles mouth As you discerne a lame man by this that his legs are one longer than another so you may discover a spirituall mad man by his discourse about the high points of religion for his words agree not together his sentences are senselesse and unequall A foole hath no delight to get sound understanding in these things and yet is wonderfull forward to utter his minde though hee discover nothing but his ignorance and folly Prov. 18.2 and 26.7 Seventhly the Epicure or voluptuous person He is a mad man that is never merry but when hee hath done some mischiefe and such are all they that make a sport of sinne Prov. 10.23 and 14.9 and 15.22 Eightly the railer He is a mad man that will goe up and down a Towne or a Citie and set fire on the houses of other men as he goes and therefore is the railer called a foole because in his lips there is a burning fire hee devoures the reputation of good men every where where he comes The Apostle Iames cals it The fire of hell Iam. 2. Prov. 16.27 Iude 10. And thus he is a mad man that hateth other men for doing good as the Pharisees did Christ for healing on the Sabbath-day for whâ—ch they were said to bee mad Luke 6.11 Ninthly the Apostate or backslider in Religion Thus the Galatians were bewitched with madnesse that had begun in the Spirit and would end in the flesh that had forsaken the glorious ornaments and priviledges of the Gospel so trust upon beggerly rudiments that forâ—ooke the pretious merits of Christs righteousnesse to trust to the stained clouts of their owne unrighteousnesse Gal. 3.1 3. Tenthly the unthankfull and injurious person Hee is a mad man that will strike his friend that provoketh him not and so are all Nabals their folly is with them that use their friends as Nabal did David 1 Sam. 25.25 Eleventhly the contentious person He is a mad man that layeth snares to catch himselfe and will speake things that force strokes upon himselfe so is every unquiet intemperate busie-body A fooles lips saith Salomon enter into contention and his mouth calleth for strokes A fooles mouth is his destruction his lips are the snare of his soule Pro. 18.6,7 Eccl. 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 Beare robbed of her welps Prov. 17.12 They are mad men that will heare no reason A stone is heavie and sand is weightie but a fooles wrath is heavier than them both Prov. 27.3 Thirteenthly all men that abuse their prosperity to the greater liberty of sinne and injury They are mad men that cannot be ruled unlesse they bee kept fasting A man distracted if you let him have his belly filled will trouble the whole house so a wicked man if hee enjoy prosperity and successe will disquiet the whole towne where he lives There are foure things saith Salomon disquiet the earth and one of them is a foole with his belly filled that is a wicked man when he prospers and hath what he will Prov. 30.22 Uses The use of all may be first to shew the misery of all unregenerate men that live in a continuall phrenzie or deâ—ect of all spirituall understanding It is a wofull judgement to have our reason taken from us in naturall things but much more in spirituall for upon 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 madnesse are meerely in vaine to them Their phrenzie makes them not onely to want sense but withall to despise all Gods counsels Prov. 1.7 2. That they shame themselves in all their dealings for when a foole walketh by the way he saith to every one that he is a foole Eccles. 10.3 And thus they will undoe themselves soule and body if they hold on A mad man if he governe his estate will soone ruine it Iob 5.3 3. That they live shut up from all the sound comforts of life as fooles and mad men they are shut up in darknesse Eccles. 2.14 God useth them as we use mad men for though he let them goe up and downe the world and so they have a larger roome to walke in than ordinarily our mad men have yet God hath chained them though insensibly the world is but a house of darknesse to their mindes the saving light and all the fruits of it are withheld from them 4. That they are in great danger to dye of their phrenzie and to perish for lack of wisdome Prov. 22.23 Iob 36.12 And therefore in the second place this may serve for instruction unto
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
it is not unprofitable to consider some motives that might beget in us an earnest desire after it and care for this true pious and filiall fearâ—of God First if we respect our selves we should strive to be such as feare God For if we were never so good subjects to Princes or never so courteous and faire-dealing men in our carriage towards all sorts yet if wee did not feare God we were but vile creatures that had not the qualities of a man in us For to feare God and keep his commandements is the whole property of a man Eccles. 12.13 And the feare of God is the beginning of wisedome Hee is not a compleat man that doth not feare God that is all in all Iob 28.28 Secondly if we consider what God is Hee is our Master and therefore where is his feare Mal. 1.6 He is our praise our good God hee worketh fruitfull things and wonderfull and shall we not feare him Ier. 5.22 Deut. 10.20 Thirdly if we consider but the benefits will come unto us if we be religious persons and truly fear God Great is the Lords mercy towards them that feare him Psal. 103.11 whether we respect this life or a better life whether we looke for temporall or spirituall things For temporall things such as feare God have a promise of great prosperity Deut. 5.29 Eccles. 8. 13. If any thing be welcome as prosperity in this world it is Religion and the fear of God For to him that feareth God is promised wealth and riches Psal. 112.1 3. and honour and long life Pro. 10.27 and 22.4 protection from the pride of men and the strife of tongues Psal. 31.19 and strong confidence Pro. 14.26 and they shall want nothing Psal. 34.9 And for spirituall things the secrets of the Lord are with them that feare God and he will shew them his covenant Psal. 25.14 and the Sun of Righteousnesse shall rise unto them that feare God and there shall bee covering under his wings and they shall goe forth and grow as fat calves Mal. 4.2 and the Angels of the Lord shall pitch their tents round about them that feare him Psal. 34.7 And for eternall things there is a booke of revelation to such as feare God where God keeps the records of them and all the good they say or doe Mal. 3.16 and at the day of Judgement they shall have a great reward Revel 11.18 Great are the priviledges of such as feare God in this life but who is able to expresse how great the goodnesse is as the Psalmist saith which God hath laid up for them that feare him Psal. 31.19 And if it should so fall out that God should not see it fit to give us any great estates in this world yet a little is better with the feare of God than great treasures and those troubles therewith which the sinne of man or the wrath of God will bring in with them But if we would have these benefits wee must be sure that we doe indeed and truly feare God For there are many men in the visible Church that beare the name of Gods people which yet God protests against as such as doe not feare him indeed as First they that pity not men in affliction feare not God Iob 6.14 Secondly they that oppresse their neighbours by any cavill or unjust dealing as by usury or the like feare not God Levit. 25.17.36 Thirdly they that make no conscience to pay their tithes or at least will not give first fruits or free will offrings such as will pay no more for religious uses than they are forced unto these feare not God Deut. 14.23 Mal. 1. Fourthly they that account it a burthen and a course of no profit to serve God or to be so religious Mal. 3.14 15. Ios. 24.14 Fiftly they that make no conscience of secret sinnes or hypocrisie in Gods worship these feare not God because they set not the Lord alwayes before them nor feare to omit or doe such things as the world cannot take notice of Sixthly they that meddle with the seditious or changers how forward soever they seeme in religion yet such as are set to be so inclinable to be led by changers have not the true feare of God in them Pro. 24.21 Seventhly they that live in any knowne sinne and make no conscience to depart from iniquitie Prov. 3.7 and 14.2 Such are they that are mentioned in the Catalogue Mal. 3.5 Sorcerers Adulterers c. especially the men that blesse themselves in their hearts when they are guilty of hatefull sinnes Psal. 26.1 2 4. On the other side such as truely feare God may bee knowne by these signes First they make conscience to obey God in their lives and keepe his ordinances Deut. 6.2 They shew that they feare him by serving of him Secondly they doe beleeve God and his servants speaking to them in his name This was a signe the Israelites feared God because they beleeved God and his servant Moses Exod. 14.31 Thirdly they that truely feare God doe depart from evill and dare not live or allow themselves in any knowne sinne whether it be sin in opinion or in life In opinion they that fear God will give him glory though it be to change for the opinions not only they but all the world have held Revel 14.7 And so in practice he that truly feares God hates all sinne in some measure It is a foule signe one doth not fear God when he will not forsake his errours or faults though he be convinced of them Fourthly they that make a conscience of it to obey God in all soundnesse of practice in their conversation and so not only in worshipping him with reverence Psal. 5.8 but in striving to doe all the good duties God requires Psal. 5.8 And that this signe may bee applyed effectually wee may try our selves by our obedience to God whether our feare of him bee right or no First if wee obey in secret and dare not leave undone such things as no man can charge us withall and doe withall strive against and resist the very hypocrisie of the heart and stand infeare of Gods offence for the evilâ— are found in our very thoughts this will prove us to feare God soundly in truth and uprightnesse of heart Ios. 24.14 Col. 3.22 When we set the Lord alwayes before us and with desire to approve our selves to him it is an excellent signe Secondly when we heare the Word of God and are told what to avoide or doe we are then tried whether we feare God soundly or no. For if wee dare not delay but make Conscience of it to practise Gods will as fast as we know it it is a good signe but otherwise it is a foule signe that many Christians that make a faire shew are not found because they are not afraid to live in the sinnes God reproves by his Word nor to leave still unperformed the precepts counsels and directions are given them from day to day The Religion of
is laid downe verse 19. and avouched and made good verse 20. In the ninteenth verse then it is the drift of the Apostle to shew that though masters should be so froward as to beat their servants causelesly yet they should be subject and indure it for conscience sake unto God because this is a Christian mans case and a great praise when out of conscience to God he doth his duty and suffers wrongfully The reason is so intended for the particular case of servants so abused as it holds in all cases of injury for conscience sake In this verse then the Apostle intreates of suffering and we may note foure things about suffering First what is to be suffered griefe Secondly how is it to be suffered viz. wrongfully and with enduring Thirdly the cause of suffering it conscience toward God Fourthly the effect which is praise and acceptation Doct. 1. In this world all sorts of men are liable to suffer grief For though the Apostle in the scope intends to speake of servants suffering griefe yet the Argument with the uses concerne all sorts of men In this world then we must looke for griefe and how can it be otherwise since first there are such mines in our owne nature made by sinne and so many abominations round 〈◊〉 us to Gods dishonour Secondly the creatures which we are to use in this world are empty and vaine and so occasion much vexation in the users that are disappointed by them All is vanity and vexation of spirit saith the wise man Thirdly wee are liable to so many crosses and losses every day hath his griefe and his crosse which must bee taken up Mat. 6. â—lt Luke 9.14 Fourthly how can we be long without griefe that live in a world so full of sinne and divels and divellish men Fiftly our owne bodies often grieve us being liable to so many paines and diseases What should I say Our owne houses are full of causes of griefe if the disorders of masters husbands wives servants children bee considered of and therefore we should be weary of the world and long for heaven we shall never be long together without griefe till we come thither Doct. 2. We must not only endure grief but many times suffer it wrongfully Besides all the griefe befals men otherwise the world is full of wrong and injury and the waies of doing wrong are so many as cannot easily be reckoned Who can recount what wrongs are done daily by deceit violence oppression lying false witnesse slanderings and other base indignities Which should teach us not to thinke it strange if wrongs befall us and withall it imports that woe shall be to all them that doe wrong That God that discovers them that doe wrong will repay them according to all the wrong they have done Doct. 3. It may bee here noted too that usually they suffer most wrong that are most carefull to doe their duties which ariseth partly from that fearfull Ataxie in mens natures that are falne into such distemperature of disposition and partly from that naturall malice ungodly men bear to them that are good and partly such as are indeed godly will not use such meanes of revenge as others will doe and partly because the Lawes of men doe not reach to a sufficient way of correcting and reforming such indignities and especially it proceeds from the pride and unthankfulnesse and discontentments which raigne in the hearts of froward and corrupt minded persons And from hence wee may gather the necessity of Gods generall Judgement because in this world it is ill many times with good men and there is no remedy seeing their wrongs are not righted here It must needs be that there will be a time appointed of God for the redresse and revenge of all wrongs Secondly it should the more incourage such as suffer wrong to endure it patiently seeing it is the lot of the best Thirdly wrong should not measure the goodnesse oâ— mens cases or the badnesse of it by the things they suffer For many times they suffer wrongfully Doct. 4. That God takes notice of the wrongs that are done to the meanest even the wrongs that Masters doe to their servants and so other Scriptures shew that if the poorest bee oppressed or defrauded God will require it at the hands of them that oppresse or defraud them bee they never so mighty or rich in the world And so if the weakest Christian be wronged by scandall or otherwise it were better for those that give the scandall or doe the wrong that a milstone were hanged about their necks and they cast into the sea And for that cause the Scriptures shew that God takes great notice of the wrongs done to widows and orphanes that have little meanest to helpe or protect themselves and there is reason for it for the meanest Christians are Gods servants and belong to him and therefore hee must protect them And besides Gods Law is so powerfull that it condemneth wrongs of all sorts to all men And further there is a cry in oppression or wrong that goeth up to heaven which will not cease till God heare it which as it may be a comfort to such as are wronged that they have so great a Patrone as God is so it should warne all Superiours to looke to their behaviour for though man doe not punish them yet God will Doct. 5. That barely to suffer griefe is not a praise but to suffer it in a right manner and for the manner this likewise tels us of two things first that we suffer not as evill doers justly and secondly that we endure it that is continue with patience to abide it especially when oâ—â—ward and lawfull redresse may not be had in the world And therefore Papists are no Martyrs though they lose their lives when it is for treason Nor are wives to bee regarded if they complaine of their husbands that they are bitter to them love them not so entirely when they suffer this for their pride or wilfull hardinesse or lasciviousnesse or frowardnesse or contention or wastefulnesse or the like Nor are those servants to bee moned that suffer blowes justly for their disobedience or wilfull negligence or unfaithfulnesse Doct. 6. That whereas wrongs cannot bee redressed by a lawfull meanes on earth they must be endured without using unlawfull meanes and leave the injuries to the judgement of God Which condemnes servants that being hardly used runne away from their Masters as Hagar did from Sarah or else with wicked murmuring and reviling back-bite their masters and so it condemnes the wicked practice of our Gentry in righting their wrongs by their owne private revenges which case is abominable First because their wrongs may be righted by the Magistrate Secondly because the desired revenge is far above the injuries for they seeke satisfaction in bloud for a supposed wrong in reputation Thirdly because it is a course directly against the Lawes of God and of Kings and hath been condemned in all well governed States
curing it and putting life into it by sprinkling it with the bloud of Christ and love infusing or rather inflaming it with the heat of life All these things are requisite though I stand not upon the precise order of the working of every one of these Thus how conscience may bee made good Now I might adde a direction or two how conscience may doe her worke aright that is a good conscience and not doe ill offices in the soule Two things I say are of great use for the guiding of a good conscience First that in all her proceedings she must follow the warrant of Gods word Secondly that she doe not mistake in judging of particular actions she must bee sufficiently informed about our Christian liberty for unlesse the conscience discerne that wee are freed from the malediction of the law and from the rigorous perfection of obedience and have restored unto us a free use of all things indifferent and the like shee may be over-busie and troublesome disquieting the heart and restraining the joyes should refresh and support a man Thus of the meanes how conscience may be made good the signes of a good conscience follow First by the opposition it makes against the remainders of sinne in the godly It maintaines a constant combating against the law of the members having at command the law of the minde It doth not only resist grosse evils but even the most secret corruptions in the heart of man This Paul discerned in himselfe Rom. 7. of doing God service Secondly by the manner of exacting of obedience for a good conscience First doth incline a man to doe good duties not by compulsion but a man shall find that he doth them by force of an internall principle in himself Secondly it cannot abide dead works a good conscience abhors all cold and carelesse or luke-warm or counterfeit serving of God it puts life into all good dutes it exacteth attendance upon God in doing them Heb. 9.14 Thirdly it more respecteth God than all the world or the man himselfe and therefore will compell a man to obey against profit and pleasure and liking of the world 2 Cor. 1.12 Fourthly it requires an universall obedience it would have all Gods commandements respected and therefore Paul saith I desired in all things to live honestly Heb. 13.18 The allowing of one sin shewes the depravation of the conscience if it bee a knowne sinne and still tolerated As one dead flie will spoyle a boxe of pretious oyntment I say one dead flie though many living flies may light upon a boxe of oyntment and do it no great hurt so a godly man may have many infirmities and yet his conscience be sound but if there be one corruption that lives and dies there that is such a corruption as is knowne and allowed and doth by custome continue there it will destroy the soundnesse of the best conscience of the world and doth usually argue a conscience that is not good Fiftly a good conscience doth require obedience alwaies thus Paul pleads I have served God till this day It doth not command for God by fits but constantly Acts 23.1 A third signe is that a good conscience is alwayes toward God it still desires to bee before God it seekes Gods presence it reckons that day to be lost and that it did not live as it were when it found not the Lord or had no fellowship or conversation with God A good conscience is like a good Angell it is alwayes looking into the face of God Acts 23.1 Thus of the signes The benefits of a good conscience are many and great for First it is the best companion a man hath all the daies of his life it is ever with him and speakes good unto him and comforts him A man that hath no company needs not to be alone for he may converse with much delight with his owne conscience and it is the surest friend a man can have for it will neither hurt him by flattery nor forsake him for any carnall respects and being an internall agent is out of the watch of all outward hinderances and is alwaies a messenger of good things to a man and fits him and fills him with peace that passeth all the understanding of all men that want a good conscience Secondly it gives a man assurance of the best treasures it makes a man certaine of his salvation for a good conscience will not be quiet till it know the love of God and the promises of grace in Christ and the assurance that conscience gives is a better assurance than any man can have for his lands or any estate on earth because it is so highly honoured that Gods owne Spirit doth not disdaine at any time to witnesse with it and to it Rom. 8.15 16. Thirdly by reason of that new acquaintance and affinity it hath with the holy Ghost it brings us into a familiar friendship with God as being an immediat Agent with the holy Ghost in all things that concerne us for Gods Spirit treates with the conscience and the conscience treates with the Soule Fourthly it is a continuall bulwarke against the divell and all his fiery darts whether he tempt us to sinne or to feare and doubting for so soone as the temptation is cast in a good-conscience by her reasoning presently throwes it out reserving principles both of precept and promise alwaies in a readinesse to that end so as by contrarious reasoning within us it both hinders us from yeelding to sin and supports us against all doubts and feares Prov. 28.1 Fiftly against all afflictions and disgraces and reproches of the world a good conscience still comforts a man and makes him rejoyce by the force of the testimony thereof 2 Cor. 1.14 So as it is most true that a good conscience is a continuall feast he never fares ill that hath a good conscience Psal. 7.8 Acts 24.16 Rom. 9.10 Sixtly and the greater is the comfort of a good conscience because it will comfort us and stand by us and for us when all other comforts faile It will never leave us in sicknesse or in death and so is better than a thousand friends or wives or children yea it will goe with us to the Judgement feat of Christ with this assurance that as a good conscience speakes to us now so will Christ speake to us at that day Rom. 2.16 Thus of the sorts or kindes of consciences The last point is about the bond of conscience what it is that can binde a mans conscience and the doubt ariseth from this and other Texts because here a servant is bound in conscience to submit himselfe to a froward master both to his command and to his punishments and other Scriptures speake of his obedience to superiours for conscience sake For answer hereunto we must know that God and his law have power simply and absolutely to binde conscience that is to urge it to require obedience of a man or to accuse
and preached hee received the Sacrament in a private chamber at night and gave it onely to Clergy-men and used unleavened bread c. Quest. But what rules are then left to ground our practice upon and how far are our consciences bound by examples and so by the example of Christ Answ. Examples and so the example of Christ binde us in the things hee did which were required by the morall Law or the Word of God For an example is but the illustration of a precept it is but like the seale to a blank if there be no precept Secondly in other things which Christ did not required by the Law we are so farre forth tied to follow his practice as hee hath for those specialties given himselfe a precept as here we are bound to suffer from others and for others if need require by the force of Christs example but so as it is specified that his example bindes in this and other things But where the Scripture doth not make use of his example there we are not boâ—nd in things indifferent iâ— their owne nature to follow any example out of necessity Verse 22.23 Who did no sinne neither was there guile found in his mouth Who when he was reviled reviled not againe when be suffered bee threatned not but committed it to him that judgeth righteously HItherto of the end of Christs suffering the manner followes set down both negatively and affirmatively Negatively Hee suffered without sinne in this verse and without reviling in the next verse Affirmatively He committed himselfe and his cause to him that judgeth righteously He did no sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of this verse doe commend the innocency of this our Saviour which doth much increase the price and value of his sufferings He suffered for the sinnes of others that never committed any sinne himself in thought word or deed and as he was innocent in all the course of his life so did hee beare his sufferings without fault and carried himselfe so as no man could finde any just occasion against him The first thing affirmed of Christ to shew his innocency is that hee did no sinne In the Originall it is expressed by a word of great force which signifies to make or frame or fashion with art or to make sinne and it may be rendâ—ed as I conceive more fitly He 〈◊〉 sinne To make sinne being a phrase somewhat unusuall the sense is to be 〈◊〉 red into Now a man may be said to make sinne many waies First when a man 〈◊〉 and commits a sinne never heard of before Thus Onan made that sin of filthinesse Thus the Sodomites and Gentilish men and women made sinnes of lust Thus drunkards make strange kindes of drinkings Thus the 〈…〉 of our times 〈◊〉 the sinnes of strange apparell And thus the Papists make that horrible sin of murthering of 〈…〉 And thus swearers now make their monstruous oaths Secondly when a man sinnes having not so much as temptation to sinne in himselfe or pronenesse of nature to sinne and so he sinnes that sinnes wilfully and not by infirmitie or weaknesse of nature Thus Adam made the first sinne for he had no corruption of nature to intice him or incline him nor could any temptation from without compell him but he sinned wilfully Thus those men of bloud make sin that kill their brethren in cold bloud And so many whoremongers and drunkards make sinne when they are not inticed but intice themselves and strive by all meanes to fire and force themselves to wickednesse And thus swearers and usurers and such like make sinne Thirdly when a man commits such a sinne as other men condemne by the very light of nature though he doe it by corrupt inclination or though it bee sinne which others commit so to make sinne is to be a malefactor or one that is guilty of any grosse sinne Fourthly when a man studies mischiefe and sinnes not suddenly but imagines and deviseth and forecasts and plots how to compasse his sinne and thus all wicked men make sinne because they sinne not suddenly or by meere frailty but doe study iniquitie every wicked man is a great student Psal. 36.4 Fiftly when a man causeth others to sinne by evill counsell or example or compulsion Thus Tyrants made sinne that forced men to deny the faith and thus they make sinne that make their neighbours drunke and thus Stage-plaiers and Minstrels make sinne that call and provoke others to licentiousnesse and wantonnesse and thus superiours make sinne when by their evill example or negligence in not punishing offences they tempt others to sinne Sixtly when a man makes a trade of sinning and thus men are said in Scripture to bee workers of iniquity which is a Periphrasis of wicked men Now he that is said to make a trade of sinne or to bee a worker of iniquity first is one that makes it his daily custome to follow his sinfull course of life or that followes sinne as the trades-man doth his trade Secondly that cannot live without his sinne that accounts his sinne the life of his life that had as liefe be dead as restrained of his sinne as the trades-man accounts himselfe undone if his trade be destroyed Seventhly when a man calls good evill and evill good when a man makes that to bee a sinne which is no sinne Thus they make sinne that call those things sinne which God by his Law never called sinne and thus men make sinne both out of superstition on the left hand and out of rash zeale on the right hand thus also profane persons make godlinesse and a body conversation to be Schismes and truth to be Heresie thus the Jewes called Pauls religious course Heresie when he by that way which they called Heresie worshipped the God of his fathers and the Professors of Christian Religion they called a Sect Acts. 2â— Isa. 5.20 Thus Lawyers many times make sinnes when they make a good cause bad and a bad cause good Eightly when a man by slander casts foule aspersions upon other men that are innocent speaking evill with any manner of evill report of such as live religiously And this art of making sinne the slanderer learned of the divell that accuser of the brethren Thus many godly persons are many 〈◊〉 by wicked reports made grosse offenders in the common acceptation of the world and in the rumours speed abroad of them in many places Thus they made Christ and the Apostles grievous sinners and a spectacle to men and Angels Ninthly when a man in adversity deviseth 〈…〉 to get out of trouble or deliver himselfe from the crosse is laid upon him And this sense may in some sort be applyed to the case of our Saviour who never used ill meanes to deliver himselfe though he suffered extreme things Lastly in a generall sense every man that is guilty of sinne may be said to make sinne And so it is commonly by way of removall said of Christ that he made no sinne that is
here rendred a Bishop was a tearme given to watch-men and spies and over-seers of works and sometimes to any sort of Rulers In the Apostles time it seemes the tearme was impropriated and given onely to Ministers that had charge of soules For the Apostles appointing certaine men to looke to the bodies of Christians which they tearmed Deacons they appointed other eminent men to looke to the soules of Christians whom they termed Bishops as appeares Phil. 1.1 Acts 20.28 In the time of the Apostles the terme suffered yet a more strict impropriation and was given to some especiall Ministers that had charge not onely of the people but also of the Clergy and in time in some Churches unto these choice men of the Ministery were added the titles of Barons jurisdiction and power of censures sole power of ordination and the like In this place the Apostle gives the terme of Bishop to Christ as the first and principall Overseer of our soules to whom the charge of their originall doth belong Secondly we must note that Christ is not said to be a Bishop of our soules but the Bishop of our soules which imports that he is such a Bishop as there is no other like unto him That charge that Christ hath of our soules he hath it alone There is no Bishop like to Christ our Bishop for 1. There is no good Bishop but he for he died for the soules he hath charge of and so doe not other Bishops And whereas other Bishops may bee unrebukeable in respect of men sometimes he is unrebukeable in respect of God and men too never any Bishop lived so well or did so much good or loved good men and promoted Gods cause so much as hee 2. No other Bishop can instruct the flocke as he doth For hee can make his people profit because he teacheth inwardly whereas they can teach onely outwardly and hee instructs all his flocke and makes them all to know God from the greatest to the lowest of them which no other Bishop can doe 3. He is the onely Bishop because all other Bishops mâ— give accounts to him 1. Pet. 5.3 4. Hee is the universall Bishop of all soules other Bishops â—â—ve their particular charges or Churches but he hath the charge of all the flockes under heaven all Parishes are within his charge 5. All other Bishops have their ordination from him they have no authority but what they receive from him Acts 20.28 6. Because no other Bishop can take the absolute charge of our soules they are not able to keepe us our soules have many diseases which they cannot cure and are assaulted with many adversaries which they cannot resist 7. Because hee is a heavenly Bishop they are but earthly and divers parts of his office he executes in heaven whereas other Bishops can doe nothing for us but on earth 8. Because hee is the onely Law-maker the onely Law-giver to our soules other Bishops can make no Lawes but by his authority Iam. 4.11 9. Because the other Bishops may require goodnesse in their flocks but cannot make them good he can make all his people righteous he is the Lord and their very righteousnesse Ier. 23.6 10. Other Bishops die and leave their flockes unprovided but hee lives ever and never forsakes his Church but is with them to the end of the world Mat. 28. ult Thirdly who are the charge of Christ Not all that are found in the charges of other Bishops he will not stand to our division of Parishes he counts by Election and righteousnesse all that the Father hath given him are his charge and none else The coherence shews they are onely penitent sinners Fourthly the happinesse of such as are under his charge which must needs be great O! It is a great comfort to a poore sinner to know that Christ hath a charge of his soule for he shall be sure that Christ will feed his soule and nourish it up by his Ordinances and will keep him to eternall life and use him with all tendernesse and compassion A bruised Reed he will not breake and the smoaking Flaxe he will not quench The particulars are metaphorically handled before in the consideration of the benefits we receive from Christ as a Shepheard Uses The Uses follow and so First for information and so first we may here take occasion to thinke of the preciousnesse of our soules for as they' are made of better stuffe than all this visible world being spirits and were redeemed with a greater price than would have beene laid downe to redeeme this whole world so it here appeareth because God sets his owne Son to tend our soules which should make us make more reckoning of them and not be so carelesse of them It were an ill bargaine to win the whole world and lose our owne soules Secondly in that he takes charge of our soules it imports that his Kingdome is not of this world and that he leaveth our bodies and outward estates to the charge of the Kings and Rulers of the earth he claimes himselfe chiefly the charge of our soules Thirdly in spirituall things it is imported that we are to be subjected to such as have the over-sight of us onely so far forth as they command us in the Lord and not otherwise Other Bishops have their power subordinate to Christ and must in all things see to it that they doe nothing against Christ. We are subject first and originally to Christ the charge of our soules properly belongs unto him Fourthly we may here see what need our soules have of looking to if they were not in great danger and subject to many diseases and necessities Christ had never taken such a peculiar charge of them Fiftly it imports the abject estate of all grosse offenders for if Christ be the Bishop of soules they cannot belong to his charge For wise and godly men as much as lieth in them cast out notorious offenders and protest against them and therefore will Christ much more cast off and refuse all such servants of the Divell and the World and Antichrist as will not beare his yoke Sixtly it imports that all Bishops must have ordination from him and therefore such as cannot shew their calling from Jesus Christ are plants which he will root out Use 2. Secondly for consolation to all the godly All that have committed their soules to him may rest upon it that he is able to keepe them till the day of his comming 1 Tim. 1.2 They shall never be lost none can take them out of his hand Iohn 10.29 It is the will of God that none of them should be lacking Iohn 6. And therefore they may comfort themselves with those words of the Apostle Nothing shall ever be able to separate us from the love of God Rom. 8. ult Use 3. Thirdly for instruction and so it should teach us to take chiefe care of our soules For from his office we may learne that he accounts our soules to be the chiefe
if we knew no more but that it pleased God to have it so it is his will it should be so But yet that it is a wise providence of God so to order it it may appeare in divers things for by continuing the meanes to call his owne Elect thus by degrees the wicked are left without excuse Besides the godly while they looke for the daily discovery of new converts are thereby put to the exercise of many graces and duties as diligence compassion charity a winning conversation meeknesse prayer exhortation and the like And besides the outward peace of the Church is thereby preserved for if it were knowne once that all the Elect in any place were called there would follow such violent opposition from the greater and worser sort as there would be no place of rest for the Church in the world They would all bee of Caines minde if God had declared his testimony on both sides from heaven And therefore at the day of judgement assoone as hee hath parted the Elect and Reprobate and sentenced them hee disposeth so of them as they shall never live together againe And further if all the Elect were gathered at once the world would bee at an end for then Christ would deliver up the kingdome to his father 1 Cor. 15.24 and therefore Ministers should continue painefull in their labours as remembring that they are set to worke for edification of the Church till Christ come againe Eph. 4.12 And though the most of their present hearers have refused the Word of God and are hardened yet they may see cause of constancie because God still supplies their Auditories with new generations that rise up by degrees in the roome of those hardned ones And withall they must thinke that all the yeere is not harvest they are Gods husbandmen and must not thinke much to labour and toile many daies and weekes before they see the fruit of their labours as hoping that in the end God may grant them a comfortable harvest and if Israel should not be gathered yet their reward is with God Thus of the first point imported in this word Also Secondly we may hence gather further that the Apostle would have us to account all that are won to religion to be safe He imples so much in that hee treats about winning of more to them as if hee accounted them safe that were won already And it is true of such as are won to the outward profession of religion that in charity wee are bound to hope the best of each one particularly but for such as are won to sound sanctification the signes whereof were noted before it is certaine of them they can never bee lost which is cleare by these proofes 1 Cor. 1.8 9. Phil. 1.6 Rom. 8. ult 1 Pet. 1.5 Iohn 6. 10.29 30. And it must needs be so for God will not cast off the people whom he hath chosen Psal. 94.14 Rom. 11. And besides Christ lives in the hearts of those that are truely sanctified Gal. 2.20 and Christ can die no more Rom. 6.10 He may as well die at the right hand of his Father as die in the heart of a Christian. And further God hath given us his spirit as the earnest of our eternall salvation sealing to us thereby all the promises he hath made us Eph. 1.14 15. and it is a known principle that whom God loveth he loveth to the end and finally Gods decree is unalterable 2 Tim. 2.29 Ob. This may be true of the most but alas how know I that God will looke so carefully to me in particular I may be lost Sol. Gods promise is universall Not one of them saith the Prophet shall be lacking Ier. 23.4 and God hath charged Christ to see to the keeping of the bodies and soules of every true beleever Iohn 6.39 40. Ob. It is true God will never depart from us but we may depart from him and so perish Sol. The Lords covenant is that neither he will depart from us nor we shall depart from him for hee will put his feare within us to that end Ier. 32.41 Ob. But I feele my selfe so weake and ignorant I cannot hold out Sol. The smoaking flaxe shall not be quenched nor the bruised reed broken Esay 42. Ob. But we are in continuall danger by reason of temptations within and infections of all sorts from without Sol. God is faithfull and will keepe you from evill for all that 2 Thes. 3.3 and Christ hath made intercession to his Father for that very thing that you may be kept from those evills Iohn 17. and God hath put his Spirit within you of purpose to make you keepe his statutes and to hold on your way Ezek. 36.27 Ob. But the Apostle Iohn seemes to say that we may lose what we have wrought 2 Iohn 8. Sol. The words of the Apostle Iohn are these Looke to your selves that we lose not those things which we have wrought but that we receive a full reward Which words may be understood as spoken to such as were hypocrites had but temporary grace not sound sanctification for he saith in the next words He that transgresseth and abideth not in the doctrine of Christ hath not God They never had God then that lose what they have wrought and so this toucheth not such as are sure now they have God in that they have saving grace Again it is true that the godly may lose what they have wrought when they fall into scandalls or by weakenesse fall from the profession of the truth I say they may lose what they have wrought in those sins first in respect of the praise of men all their former honour may be laid in the dust secondly in respect of the inward sense and comfort of what good they have done and thirdly in respect of the fulnesse of the reward in heaven for their glory may be much lessened by their falls but it doth not therefore follow that they may fall finally away from God for they will recover againe Ob. But we see that Christians of greater gifts than we have fallen away and never recover again but die in their Apostacie as Hymeneus and Philetus did in the Apostles times Sol. The Apostle in that place answers that Gods foundation remaines sure and hath this seale he knoweth who are his which evidently importeth that God did never know them to be his what shewes soever they made amongst men and therefore their fall need not discourage such as are sure by the former markes that they are Gods Object But wee see that the godly themselves doe fall as David and Peter did Sol. First they did recover againe and so were not lost Secondly though they fall they shall not be utterly cast downe for God staies them from falling wholly away though they fall away in some particular act Psal. 37.23 Thirdly in the worst fals of the Saints there is ever still an holy seed of grace and faith and knowledge that abideth in
they desire to be as pure as he would have them to be 3. Sound mortification and judging of our selves for what impurity we finde cleave to our workes 't is Christian perfection to judge our selves for our imperfections 1 Iohn 3 3. 4. Freedome from the grosse impurities and vices and vanities of the time God accounts us pure when our spot is not as the spots of the wicked and when we are not infected with the corruptions which are usually in the world 1 Tim. 5.22 2 Pet. 1.4 5. Freedome from the reigne of hypocrisie in the heart and from hypocriticall courses in the life Thus Saint Iames accounts the heart to be pure when men are not double minded Iames 4.8 And in conversation he is a pure man that is like Iacob a plaine man without fraud trickes or dissimulation 6. Precisenesse circumspection or exactnesse of conversation when a man sheweth respect to all Gods Commandements and makes conscience to avoide lesser sins as well as greater Eph. 5.15 Mat. 5.19 7. Devoutnesse and zeale in matters of religion and Gods worship and glory and so a pure conversation is a religious conversation that expresseth zeale and conscience in the things of Gods service in a speciall manner seeking Gods Kingdome first and above all other things 2 Tim. 2.22 Titus 2.14 8. Chastitie in keeping the heart and life cleane from the impurities condemned in the seventh Commandement is one great part of Christian purity But before I come to entreat of chastity in particular I would apply this doctrine of purity in generall first to the Text and then to the times As for the Text a pure conversation is here considered only so far as it may fall into the observation of carnall men and so it comprehends of the former senses chiefly inoffensivenesse separation from impure men freedome from grosse impurities and dissimulation a Christian and wise strictnesse of life and devoutnesse and well ordered zeale in matters of religion Use. Now for the Use of it If these be applied to these times it shewes first how wicked and profane those sorts of people are who reproach godly men for the care and practice of these things as if to be a Puritane even in these senses were to be some vile man not worthy to live amongst men Secondly it shewes that worlds of people that beare the name of Christians are not true Christians because their conversations are not pure for their swearing or drunkennesse or whoredomes or sins of deceit or dissimulation or fashioning themselves to this world or the liberty they take to live as they list testifies against them to their faces that their workes are not pure and therefore unlesse they repent they will all perish Rev. 3.1 2. and the rather because they cause by their evill lives not only the hearts of the good to be grieved but the mouthes of the enemies of religion to be opened to blaspheme Thirdly godly men that find these cares in them should comfort themselves much in the testimonies of their owne consciences and the gracious acceptation of God who will shew himselfe pure with them that are pure 2 Cor. 1.12 Psal. 18. Thus of Purity in generall Now of Chastity as a part of a pure conversation and it may well be that which is chiefly here intended Chastitie is either of the mind or of the body and it is a most certaine truth that God requires a chaste minde as well as a chaste body and doth forbid unchaste thoughts and desires aâ— well as unchaste words or deeds For unchaste thoughts and desires are first foolish and noisome 1 Tim. 6.9 secondly they hinder the power of religion and true knowledge and grace 2 Timâ— 4 thirdly they fight against the soule 1 Pet. 2.11 A man were as good have his body wounded with weapons as his soule wounded with lusts fourthly they cause many times many and monstrous sins in the life which arise at first from the nourishing of soule desires and thoughts in the heart The wickednesse that was in the lives of the Gentiles did in many of them spring from the lâ—sts which they harboured in their hearts Rom. 1. lastly if men repent not of them in time they will drowne them in perdition 1 Tim. 1.9 But it is the chastitie of the body which is especially here intended our Saviour Christ divides those chaste persons into three sorts some are termed Eunuches from their mothers wombe and so are disabled for bodily fornication some are made so by other men who by violence for their owne service made some men Eunuches Now the third sort are they that made themselves Eunuches for the kingdome of Heavens sake Of this third sort are all chaste persons who by a godly care and watchfulnesse keepe themselves from the sinnes of filthinesse as well as naturall Eunuches doe Mat. 19.12 Now these persons that are made chaste for the kingdome of Heavens sake are either single persons or married persons of chastity in single persons other Scriptures intreat as 1 Cor. 7. of chastity in married persons this place intreats Now this vertue of chastity is of purpose imposed upon godly Christians by the Apostle because the sins of fornication were so rife and common among the Gentiles who oftentimes defended their filthinesse to be either no sin or a very small sin But before I come to speake of chastity in particular some doctrines would be in generall observed as first Doct. 1. A godly Christian must shew the proofe of his religion especially in keeping himselfe free from the sins that are most common and rife in the world and even the more sinne abounds in the world the more strict they should be in resisting sinne as here even the more filthy the lives of others were the more chaste should the conversation of godly Christians be because their love to God should constraine them the more to be zealous for his glory by how much the more God is dishonoured by other men and because they are flatly forbidden to follow a multitude to sin and because God hath chosen them out of all other sorts of men to beare his name and to hold forth the light of the Word in the midst of a crooked and perverse generation and because thereby the conscience of wicked men may be the more effectually convinced and prepared to repentance Thus Lot is righteous in Sodome and Ioshua and his house will serve the Lord though all the Nation serve Idols This point as it should inflame the zeale of the godly to contend for the truth the more earnestly and to resist all the vices of the time so it shewes that they can hardly have any truth of grace in them that are so easily borne downe with the streame of evill example and are so apt to follow the fashion of the world Doct. 2. Chastity may be in married persons as well as in single persons as here wives are said to be chaste in conversation though they with-hold not
God is upon him he hath sworne before the Lord to doe his duty Thus of the generall motives Further in that he said Husbands indefinitely he shewes thereby That all husbands are bound to observe this charge and all alike God chargeth rich learned wise godly husbands as much and as well as poore unlearned and ill disposed men Two Uses may be made of this point for first hereby we may see cleerely that outward things make no difference before God when God gives a law he gives it to all men as if they were but one man Civill difference of bloud nations calling condition or common gifts makes no exception from any when God gives his law Secondly such husbands as finde an outward difference from other husbands either in their gifts or greatnesse of meanes or highnesse of office or calling should lay aside all thought of such things and shew as much respect to their wives as any other men that have no such things to boast of And yet one thing more I may add to such hearers as heare this doctrine seeing God chargeth all they should take heed of that common fault of thinking of other husbands and how the doctrine will fit them and so neglect application to themselves Dwell with them The duty charged upon husbands is contained briefly in these words and under this phrase of dwelling with them is comprehended in effect all essentiall matrimoniall duties for it imports 1. Not only cohabitation but also 2. Separation from all the world to a speciall fellowship with that woman 3. Communion of goods They that must be partners of Gods treasures in heaven must be partners in all outward blessings All things should be common so as the husband must provide maintenance for his wife and that not only while he lives with her but he ought as he is able to provide for her maintenance after he is dead 4. Mutuall benevolence or the mutuall use of each others bodies 1 Cor. 7. 5. Delight in her company so as to be loath to be absent from her it is not enough to be with her but he must dwell with her Pro. 5.19 6. Serving of God together as the last reason in the end of the verse shewes Now divers reasons may be given of this why husbands should dwell with their wives 1. From the institution of marriage divers things may be noted as that God said hee would provide a helper for man to be before him Gen. 2.18 and besides Adam confessed she was bone and flesh of his flesh which the Apostle urgeth Eph. 5. And further it is said For this cause shall a man leave father and mother and cleave to his wife and they shall bee one flesh All which imports a necessity of living together 2. From the example of Christ husbands should love their wives as Christ loved the Church Now how Christ desires to be with the Church may bee seene in the Canticles and hee hath promised he will be with his Church to the end of the world Mat. 28. 3. From the unnaturalnesse of the offence of living asunder Did ever any man hate his owne flesh saith the Apostle Ephes. 5. or can the arme or head in the naturall body live well from the other parts of the body no more either comely or convenient is it for husbands to live from their wives The use is therefore for great reproofe of many husbands that have so little desire or delight to converse in this holy and loving manner with their wives but study all occasions to draw them from home yea some men had rather live abroad with their dogs or hawkes than at home with their wives But especially those beasts are abominable that leave the society of their wives to follow strange women that is Whores Secondly here is somewhat for wives too If they would have their husbands to keepe home and delight in their company they must labour to be amiable and pleasing and study to be quiet and obedient that their husbands may be encouraged with delight to live with them Againe the indefinite propounding of the duty shews that they must dwell with them at alltimes not for the first quarter after they are married but for ever and that for conscience sake not only to avoide shame or the displeasure of the wives friends or onely while her portion lasts or for such like carnall respects But before I leave this point something would be said of foure cases of absence which may bee put as first the case of absence in respect of calling secondly the case of separation from bed and boord thirdly the case of nullities fourthly the case of divorce For the first when God gives a man a just calling to live from his wife or to goe into forraine parts it is lawfull to forbeare cohabitation for the time as in the case of Souldiers or Merchants or Ministers that are called to exercise their Ministeries in remote places In these cases when the wives cannot or will not goe with them they may lawfully live absent yea though their wives consent not to it because all relations to man must give place to our relation to God Now when God calls any man to any imploiment no man can disannull that calling and therefore such in the Ministery as have lawfull callings to exercise their Ministeries in other countries and have not fit imploiment at home doe very sinfully when they refuse to preach the Gospel in such places upon that silly pretence that they cannot get their wives to consent For the second viz. the case of separation from bed and boord it is for the most part very wicked and abominable because we have not either commandement or permission or example of any such in the Word of God And besides experience shews it breeds a world of scandalous inconveniences though I doubt not but in some speciall cases the Magistrate or Church may cause such a separation for a time but as it is ordinarily practised by divers husbands and wives it is very vile For the third viz. the case of nullities we must understand in divers cases though the man have bound himselfe by the contract or consummation of marriage to the woman yet he must not dwel with her because such contracts and marriages are meere nullities in the sight of God and of no force 1. If he marry her that is divorced for any other cause than fornication Mat. 19.9 2. If the marriage be incestuous that is within any of the degrees prohibited in the law of God see Lev. 18. Which lawes were not ceremoniall or politicall but morall and naturall which may appeare as by other reasons so by this one God saith he did destroy the Nations for such incestuous matches Lev. 18.24 Now God could not punish the Nations for breaking a law was never given them The ceremoniall and politicall lawes were given to the Jewes and not to the Gentiles thus it was not lawfull for Herod to
endure to be under the rule and authority of their husbands in this world for that estate of inferiority shall not last ever for in heaven God shall be all in all they shall be ruled by God and the Lambe Thus from the Coherence The first thing to be observed about the dignitie of Christians in generall is That they are heires Heires The doctrine is That all true Christians are heires Now for the opening of this doctrine two things must be considered 1. How they come to be heires 2. What their glory is in being so For the first Christians are not borne Heires I meane not heirs to God as is intended in this place but have it by the grace of adoption God hath but one Heire by generation and that is Christ all his other heires are by adoption such as hee chooseth of his meere Grace and makes them his heirs Now the mysterie of our adoption must be considered of in this manner A Christian by the Gospel is made a believer Now saith after an unspeakable manner engrafts him into the body of Jesus Christ Now being engrafted into Jesus Christ who is Gods Sonne hee thereby comes to the power to bee the Sonne of God and to be an heire with Christ. Christ is Gods Heire and so is all that is grafted upon Christ Ioh. 1.12 Now there is a double adoption the one imperfect in this life the other perfect which wee shall have after the Resurrection of the dead By the one wee have the promise of inheritance and by the other we shall have full possession Of the first is mention made Rom. 8.15 and the other Rom. 8.23 the first adoption is meant here For the second Adoption is called a glory by an excellence because there is no glory like to it even the adoption to be heires as it is in this life is the greatest glory in the world Now the glory of our adoption may appeare to be very great if we consider 1. By whom we are adopted viz. God If is be such a glory to be the Heire to any great Prince in the world what a surpassing glory is it to be the Sonne and Heire of God Rom. 8.17 and that if we respect either the excellence of God who is the King of all the earth and aâ—ove all kings or his eternitie he is such a Father as lives ever Hos. 1.10 An everlasting Father Esay 9.6 Other fathers that adopt may die before they passe the estate or at the best it is a kind of infelicity to enjoy the inheritance without the presence and love of the Father But not so here 2. The great price was laid downe to make us capable of this honour to be Gods Heires viz. the blood of Christ. There was never so much paid for all the inheritances in the world besides Gal 4.4 5. Heb. 9.14 15. 3. The great things we are heires to which I will but briefly touch here we are heires not only to all our eyes can see but to all things our hearts can thinke of Wee shall inherite the earth Mat. 5.5 Wee shall bee heires of the world Rom. 4. God will give us all the world yea we shall inherite eternall life as is to be shewed afterwards yea we are coheires with Christ Rom. 8.17 And what would we aske more 4. The great priviledges which Gods adopted children doe enjoy even in this life as 1. They have within them the spirit of Christ in their hearts therefore called the spirit of adoption Rom. 8.15 16. Gal. 4.6 The spirit of Christ I say to drive away regall terrours and to testifie to their spirits that they are the sons of God and that he hath adopted them to heaven and to make them able to treat with God as a Father by affectionate prayer and as other Scriptures shew to lead them into all truth and to be the guide of their lives to tell them when they goe our either on the right hand or on the left And lastly to be their continuall comforter Iohn 16. Esay 30. 2. By the right of their adoption in Christ both their persons and their works are accepted before God so as they stand alwayes high in Gods favour howsoever they are entertained in the world Eph. 1.6 3. They have a name and honour shall never be taken from them an everlasting name no preferment so high as theirs Esay 56.4 5. And this is the greater priviledge because no meannesse or contemptiblenesse of condition on earth can bar them from the enjoying of this prerogative as the coherence of that place shewes 4. They have the Angels of heaven to attend them God shewes by that that he will have them looked unto as his sons and heires Heb. 1. ult 5. They may aske whatsoever they will of God and are sure to have it that may get any suit of God and he is so far from not granting that he rather complaines that they will not aske him often enough Iohn 16.23 6. If at any time they fall into distresse they have such interest in Gods speciall providence that a haire of their heads shall not fall to the ground without the providence of their heavenly Father And besides God will make himselfe marvellous in their deliverance if all worldly helps faile Esay 43.18 19 20 21. 5. If we consider the wonderfull maner of their communion with Christ and that foure wayes For first we have communion of nature with him and that by his Incarnation for he tooke our nature and so became our Brother And this doth nothing at all belong to Reprobates because Christ tooke not nature polluted with sin Heb. 2.14 Yeâ— we have communion with him in his divine nature as that nature doth dwell graciously in us and we are made like unto it 2 Pet. 1.4 Secondly they have communion of state with him which the Scripture acknowledgeth as a great mysterie for so they are said to live with him to suffer with him to die with him to be buried with him yea to rise with him to ascend to heaven with him and to sit together with him Eph. 2. yea to judge the world with him only preserving the difference betweene the head and the members in all this Thirdly they have communion of offices with him for he hath made them Kings and Priests with him The oile that was poured on his head hath run downe upon his members Rev. 1.5 6. so that Gods heires are all Kings and Priests A royall nation and a kingdome of Priests 1 Pet. 2.10 Fourthly they have communion in benefits with him for God as a Father hath blessed them in him with all spirituall blessings in heavenly things Ephes. 1.3 Communion they have with him in grace in this life and in glory in the life to come Lastly if we consider the assurance that Christians have given them for their right of adoption for first they have an Act for it in Gods eternall councell Eph. 1.5 Men that have an Act of
Parliament for the holding of their lands they think they have a sure tenure yet many Acts of Parliament may be repealed but the Acts of Gods councell are like himselfe immutable The godly they are predestinate to adoption Secondly they have not only Gods promise for their inheritance but Gods oath that by two immutable things the heires of promise might have aboundant consolation as the Apostle shewes Heb. 6.17 18. Thirdly to make all sure God hath put his spirit within them as the seale and earnest of their inheritance Eph. 1.13 14. The Use may be 1. For information and so first to shew the great goodnesse of God to man that not only requires and gives holinesse but adds also blessednesse to his servants In justification and sanctification he gives to men those good things they call bona virtutis the good things of vertue and inadoption he gives those good things they call bona conditionis the good things of condition even blessednesse and true happinesse whom God makes holy he will make happy also Secondly it manifestly shewes that we hold all our happinesse not by merit but by grace For adopted children cannot plead merit but must acknowledge all of gift as will more appeare when we come to speak of the cause of inheriting viz grace 2. For instruction and so The first impression this Doctrine should worke upon us should be a desire to be such as may obtaine the right of adoption of sons for flesh and bloud cannot inherit 1 Cor. 15.50 So long as wee are carnall and unregenerate men we neither are nor are to be called the heires of God The unrighteous that is such as live in grosse sins and doe the workes of the flesh are expressely and peremptorily excluded from the benefit of adoption 1 Cor. 6.9 â—0 Gal. 5.21 None but such as are effectually called and borne of God are capable of this grace Heb. 9.16 Iohn 1.13 And in particular we must have a true justifying faith Iohn 1.12 For as was shewed before we come to the right of Sons only as we are ingrafted into Christ upon whom all the inheritance is originally and fundamentally conferred and into Christ we cannot get but by faith And further we must looke to the sound mortification of the deeds of the flesh Rom. 8.13 and know that none can inherit but such as overcome the power of their corruptions and are not in bondage to any sin Rev. 21.7 And more specially God requires in all such as will be his sons that they be such as are not in bondage to the passions and perturbations of the heart for he hath promised that the meeke shall inherit Mat. 5.5 Thirdly we must forsake all needlesse society and familiarity with the wicked of the world if we will be Gods sons and daughters and resolutely refuse to be corrupted with the sins of the times as the Apostle sheâ—es at large 2 Cor. 6.17 18. Fourthly we must be such as are described Esay 56.4 5 6. We must make conscience to keep Gods Sabbaths and chuse the thing will please God being more desirous to please God in all things than naturall children are to please their earthly parents and take hold of Gods Covenant as resting upon this preferment and the promises of it as our sufficient happinesse And that we may be the more established in the knowledge of our adoption it will be good for us to trie our selves by the signes of such as are Gods adopted children 1. Such as are Gods children by adoption have this marke they are made like unto God their father in holinesse in some truth of resemblance 1 Pet. 1. 15. and this they shew two wayes first by purifying themselves and sound humbling of their soules for their sins that deface the image of God in them as Saint Iohn saith Every one that hath this hope purifieth himselfe as he is pure 1 Iohn 3.2 3. Secondly by imploying himselfe constantly in doing righteousnesse for hereby the children of God are knowne from the children of the Divell 1 Iohn 3.10 2. In the last recited place you may discerne another signe of a sonne and heire to God and that is the love of the godly as his brethren and fellow heires He that loveth not the brethren is of the Divell not of God 1 Iohn 3.10 3. The gift of prayer is a signe of adoption and that we have received the spirit of adoption Rom. 8.15 16. By the gift of prayer I meane not the skill to utter words to God in a good forme of words and variously but the gift to speake to God in prayer both with confidence in God as in a Father and with the affections of prayer which the phrase of crying Abba Father imports 4. A child of God discovers his adoption by the maner of doing good duties he doth serve God not with servile respect but with filiall affection he loves to be Gods servant as may be gathered Esay 56.6 5. To love them that hate us and blesse them that curse us and doe good to them that persecute us is a signe that we are children to God as our heavenly Father Luke 6.35 Mat. 5. The second impression that this glory of adoption should make upon our hearts should be to stir us up to carry our selves in this world as becomes the children and heires to such a Father as God is And so in generall it should wonderfully fire us to all possible care to be holy as he is holy and to expresse more to the life the Image of Gods grace and holinesse 1 Pet. 1.14 15. and that in all maner of conversation striving to carry our selves as the sons of God without rebuke in the midst of this froward and wicked world all sorts of the men of the world being so ready to reproach such as are Gods people that if they will speake evill it may be only for our good conversation in Christ Phil 2.15 16. And in particular we are charged in Scripture with certaine speciall and choice things that doe greatly adorne and grace the life of a child of God that is an heire of heaven if we be Gods heires and he be our Father 1. We should be Peace-makers for our Father is the God of peace and this will force men to call us the sons of God Mat. 5.10 2. We must not render reviling for reviling but rather blesse seeing we are heires of blessing as the Apostle urgeth it ver 9. 3. We should live without care as knowing that we have a heavenly Father that careth for us Mat. 6.32 And seeing we are heires of a better world we should not love this world nor set our hearts upon such meane thingâ— as this world can afford 1 Iohn 2.15 4. If we be Gods sons we should be willing to submit our selves to his correction If we yeeld that power to the father of our bodies how much more to the Father of our spirits Heb. 12.9 But especially take
yet it is so rich as the tongue of man cannot utter if it be in any measure true and sincere Besides how should this fire our desires after wisedome and spirituall understanding in the world of Christ seeing it is our life and in the same degree we encrease in eternall life that we encrease in acquaintance with God in Christ and therefore above all gettings we should be getting understanding And finally it shewes the wofull estate of ignorant persons that are carelesse of the studie of the Word of God and of hearing of the Gospel preached This is their death and will be their eternall death if they prevent it not by repentance and sound redeeming of the time for the service of the soule about this sacred knowledge Now for the fourth point the things that nourish life are greatly to be heeded both to shew us what we should apply our selves to and with what thankfulnesse to receive the meanes of our good herein 1. We must know that the principall cause of the nourishment and increase of spirituall life is the influence of vertue from Christ our mysticall head by the secret and unutterable working of the spirit of Christ which is therefore called the spirit of life because it both frees us by degrees from the feares of death and from the power and blots of sin Rom. 8.2 and withall it quickens and encreaseth life in us for the better exercise of righteousnesse Rom. 8.10 2. The contemplation of Gods favour and presence doth wonderfully extend and inflame life in us To marke God any where or by any experience to find effectually his love and to taste of the sweetnesse of his goodnesse this is life from the dead better than all things in naturall life it doth a godly mans heart more good than all things in the world can doe as these places shew Psal. 30.5 63.7 8. 36.3 16. ult with coherence 3. The entertainment God gives his people in his house is one speciall cause of encrease of this life in us as it encreaseth both knowledge and joy and all goodnesse and satisfies the heart of man especially amongst all the things that are without us the Word of God as it is powerfully preached in Gods house is the food of this life called the savour of life unto life 2 Cor. 2.16 Christ words are the words of eternall life Iohn 6. see Psal. 36. 8. Iohn 12.50 Pro. 4.22 4. Fellowship with the godly is singular to quicken and excite the life of grace and joy and knowledge in us therefore it is an amiable thing for brethren to dwell together in unity because there God hath commanded the blessing even life for evermore Psal. 133. ult Pro. 2.20 The mouth of the righteous is a veine of life Pro. 10.11 Yea the very reproofes of instruction are the way of life Pro. 6.23 And therefore weake Christians should be instructed from hence with faith to rest upon the God of their lives who by the spirit of Christ can enable them to eternall life and with thankfulnesse to embrace all signes of Gods favour and presence and above all things in life to provide for themselves powerfull meanes in publike and good societie in private and not to be turned off from either of these by slight either objections or difficulties and to resolve to labour more for these than carnall persons would doe to have their naturall lives if they were in distresse or danger It is also excellent counsell which Saint Iude gives in this point concerning eternall life he would have us looke to foure things The first is to edifie our selves in our most holy faith striving to get in more store of Gods promises and divine knowledges and to strive to establish our hearts in our assurance of our right to them The second is to pray in the holy Ghost for he knew that powerfull prayer doth greatly further eternall life in us The third is to keepe our selves in the love of God avoiding all things might displease him chusing rather to live under the hatred of all the world than to anger God by working iniquity The fourth is to looke as often and as earnestly as we can after that highest degree of mercy and glory we shall have in the comming of Christ Iud. 1.19 20. I will conclude this point with that one counsell of Solomon Keepe thy heart with all diligence for thereout come the issues of life Christians that would prosper in spirituall life should be very carefull of the first beginnings of sin in their thoughts and desires and be very diligent in nourishing all good motions of the holy Ghost preserving their peace and joy in beleeving with all good consciences Pro. 4.23 Thus of the fourth point 5. Now for the differences of life in these degrees especially the first and last degree they are very great for though eternall life in the first degree be a treasure of singulaâ— value yet the glory of this life doth greatly excell as it is to be held in another world I intend not to compare life in heaven with naturall life here for that is not worthy to be mentioned in the ballance with that eternall life of glory but with eternall life it selfe as it is held by the godly only in this world And so the difference is very great 1. In respect of the place where the godly live in each degree 2. In respect of the meanes of preservation of life in each degree 3. In respect of the company with whom we live in each degree 4. In respect of the quality of life it selfe 5. In respect of the effects of life eternall in each degree For the first There is great difference betweene the life of grace and the life of glory in the very place of living Here we live in an earthly tabernacle in houses of clay there we shall live in eternall mansions buildings that God hath made without hands 2 Cor. 5.1 Here we live on earth there in heaven Here we are strangers and pilgrims far from home Hâ—b 11. there we shall live in our Fathers house Here we are in Egypt there we shall live in Canaan Here wee live where death sorrow and sin and Divels dwell there we shall live in a place where God and immortality and all holinesse dwels 2 Pet. 3.13 Here we are but banished men there we shall live in the celestiall Paradise Here we have no abiding City but there we shall abide in the new Jerâ—sâ—lem that is above The glory of the whole earth can but shadow out by similiâ—ude the very walls and gates of that Citie Rev. 21. Here wee can but enter into the holy place there we shall enter into the most holy place Heb. 10.19 To conclude there we shall enter into the heaven of heavens which for lightnesse largenesse purenesse delightfulnesse and all praises almost infinitely excells the heavens we enjoy in this visible world For the second In this life unto the
this duty of prayer Hence it is that where we reade of any commandement to pray in Scripture usually it is as large as any of the ten Commandements even such as bindeth all persons to the performance of it which should serve greatly to shew the profanenesse of most families that have no prayer A familie without prayer and the exercises of religion in it is a very den of wild beasts and a cage of impure birds and the wrath of God hangs over those families that have not prayer used in them as these places shew Psal. 79.6 Zeph. 3.1 2. Dan. 9.13 Ezek. 22.30 Doct. 4. Yea in that he takes for granted that Christian husbands and wives did pray onely admonishing that they looke to it that their prayer be not interrupted it shewes That every godly Christian can pray and doth make conscience of it to doe it Psal. 32.6 for every Christian that is a true Christian hath the spirit of adoption by which he cries Abba Father Rom 8. 16. And it is made a signe of a wicked man not to call upon the name of the Lord Psal. 14.4 Doct. 5. In that prayer may not be interrupted or hindred it shews plainly That this is an exercise for every day constantly while we live in this world which these places confirme 1 Thes. 5.17 Col. 4.2 Rom. 12.12 Psal. 105.4 praying by fits will not serve turne Doct. 6. Wives and husbands though they had never so many praises other wayes or for their carriage one towards another yet if they be not religious persons and in particular such as serve God by daily and devout prayer they are not true Christians nor accepted of God The Apostle takes it for granted that all Christian men and women doe make conscience of daily prayer to God Which serves notably to conâ—ure the vaine trust in civill honesty and the fairenesse of domesticall conversation which bewitcheth many persons in the world Doct. 7. When the heart is not right towards man it is not right towards God as here domesticall disorders hinder the exercises of religion towards God That husband that loves not his wife hath no great mind to pray Wives that make no conscience to live quietly and obediently with their husbands suffer a like alienation from God both in their ability to serve him and in his acceptance of it Doct. 8. In that he saith your prayers it shewes That every Christian must make prayers of his owne As the just man lives by his owne faith so must the true Christian thinke of getting his living under God by his owne prayers 'T is not enough that he partake of other mens prayers in publike or that he can get others to pray for him in private God lookes for prayers from himselfe Doct. 9. In that he saith prayers it imports That there be divers kindes of prayer and that private Christians must make not onely a prayer but prayers to God Eph. 6.18 Phil. 4.6 Col. 4.2 The sorts of prayer and differences arise 1. From the instrument by which it is formed for there is the prayer of the heart onely such was Hannah her prayer 1 Sam. 1. There is a prayer of the mouth only such is the prayer of hypocrites Esay 29.13 There is the prayer both of heart and mouth and such is the prayer ordinarily of all the godly 2. From the place of prayer some prayers are publike some private and a Christian must use both Some are alone some with others 3. From the forme and so we have the prayer of Christ as the patterne and rule for all prayers and the prayers of Christians agreeable to that patterne We must not râ—st upon saying over the words of the Lords prayer and neglect all other prayers Againe some prayer is conceived some is in a set 〈◊〉 used A set forme is 〈◊〉 for the publike and for such weake Christians as are not yet able to expresse their owne desire to God in their owne words No◠〈◊〉 conceived formes unfit or unlawfull for such as are able and desirous to performe prayer according to the rules of prayer as is apparent by the examples of all sorts of prayers in both Testaments 4. From the object of prayer and so some prayers are made daily at set times and thence it was that the Chuch of the Jewes had their houres of prayer Acts 3.1 and some are uttered suddenly according to some speciall occasion And of this sort are ejaculations short petitions put up to God expressing the present motion in the heart Doct. 10. It is a great losse or inconvenience to have our prayers interrupted This is plaine from the Text. And there may be many reasons assigned of it I will instance but one or two first because for that time a man is thrust out of the presence of the King of heaven To pray is to stand before his face Secondly because while prayer stands still our spirituall trade stands still while we pray not we thrive not Thirdly if it were nothing else but the respect of others it must needs be a great inconvenience to omit prayer because thereby we withdraw our aides from the Church and that is as bad as in evill times of war to withdraw our succours from the house of Israel Quest. But how many waies can prayer be interrupted Answ. Prayer may be interrupted either in heaven or in earth either in the hearing of it or in the making of it Prayer is interrupted in the hearing of it or God will not heare prayer 1. If the person making it lie in any sin without repentance Pro. 15.8 Esay 59.2 Lam. 3.44 Psal. 66.18 2 Tim. 2.19 1 Iohn 3.22 2. If it be not made in faith that is if we beleeve not that we shall have what we aske Mat. 11.24 Iames 1.6 3. If not made in the name of Christ Iohn 16.23 4. If it be made carelesly and coldly if a mans head be full of distractions so as he regards not what he prayes he is not likely to be heard for how shall God heare him when he heares not himselfe and how shall God heed what he saies when he heeds not what he saies himselfe 5. If a man aske amisse that is aske for carnall and corrupt ends Iames 4.3 6. If a man be not in charitie with his neighbour and will not forgive him his trespasse Mat. 6.14 7. If a man be unmercifull and will not heare the cries of the poore Esay 58.7 Pro. 21.13 Thus prayer is interrupted in the hearing of it Prayer is interrupted in the making of it when men are indisposed to prayer and so omit the performance and thus prayer is interrupted Sometimes by the violence of wordly cares and businesse the heart of man being overcharged with these cares of life Sometimes by domesticall discords and private passions which it seemes the Apostle especially meanes in this place Sometimes by the love and lust after some particular siâ— for while mens hearts run after sin they
also in respect of their falling by infirmities when it proves a griefe and affliction to them Gal. 6.1 Iude 22. 2 Cor. 11.29 So likewise in the case of the prosperity of others we ought to rejoice with them that rejoice and be affected as if the blessing had beene ours Rom. 12.15 3. The reasons are manifest First because hereby we prove our selves to be fellow members in the mysticall bodie of Christ which is to be doubted if this sympathie be not in us in some measure 1 Cor. 12.12 25 26. Secondly because hereby we shew our selves conformable and like to Christ our Head who excelled in this vertue Heb. 4.15 Mat. 25.40 Thirdly because that which is the case of others now may be our case hereafter as the Apostle shewes in the case of temptation Gal. 6.1 Fourthly a reason may be drawn from the excellency of the grace it excells almes and outward workes of mercy for when a man gives an almes he gives somewhat without himselfe but when we shew compassion we relieve another by somewhat that is within our selves and from our selves And lastly the coherence shewes that this may be a meanes to keepe us from trouble our selves The Use may be first to import the miserie of living in this world This life must needs be a vale of teares when we have not only occasion of sorrow many wayes from our own estates but also such varietie of occasions of sorrow from the condition of others deere unto us Neither is our case the better but the worse if we doe not sorrow with others Secondly this may greatly humble all sorts of men for their Apathie or want of care or feeling or sympathie in the distresses of others and the rather now when whole Churches are in great distresse Amos 6.6 Thirdly this should greatly move true Christians to strive after this vertue and to expresse it lively and shew it forth in all the fruits of it as first by declaring our affection to the afflicted with all tendernesse of heart and words of comfort secondly by using all our meanes and power to relieve them and help them out of distresse thirdly by pouring out our soules before God for them Love as brethren This is the third dutie charged upon them viz. the exercise of brotherly love This is vehemently urged in many Scriptures Rom. 12.10 Heb. 13.1 Iohn 13.34 1 Iohn 2.7 4.21 Now for the explication of this doctrine foure things would be distinctly considered of viz. 1. Who are brethren 2. What priviledge they have by the brotherhood or by being brethren 3. For what reasons we should so love them 4. With what kind of love we should love them For the first Men become brethren one to another many wayes as first by propagation when they are borne of the same bloud and so the children of the same parents are brethren and in a remoter sense kinsmen of the same bloud are brethren Luke 8.19 Secondly by Nation When men are countreymen they are called brethren especially when they descend originally from the fountaine of the same ancient families and so the people of the twelve Tribes were brethren Exod. 2.11 Thirdly by profession especially the profession of religion makes all professors brethren Acts 11.1 1.16 And this was one of the first titles of love and relation in the Christian world Fourthly communion with Christ and so we become brethren either by his incarnation Heb. 2.16.17 or in respect of our mysticall union with him in his mysticall bodie Col. 1.2 Mat. 25.40 and so we are brethren with the Angels as they also are joined under this head Christ Jesus Rev. 19.10 22. So then if any aske who are the brethren here meant that we must so love I answer they are such as are professors with us of the same religion and fellow members of the body of Christ. But that we may more plainely see who are meant by brethren in the Scriptures it will be profitable to observe that they are described by their holinesse The brethren we must love are such as are partakers of the holy calling Heb. 3.1 such as are begotten of God 1 Iohn 5.1 such as will doe the will of God by sound practice Mat. 12.47 49. They are the holy brethren wee are here charged to love 1 Thes. 5.27 For the second Our relation to the godly as brethren ought not to be despised for as we are brethren by religion we enjoy many excellent prerogatives for thereby we partake of a heavenly calling Heb. 3.1 we stand all in relation to God as his owne children by adoption Eph. 4.6 and so peace and the blessing of God as a Father is upon us all Eph. 6.23 Gal. 6.16 and wee are greatly beloved of God Rom. 1.7 and brought up in the same familie Eph. 3.17 fed with the same diet and entertainment in Gods house and estated into an inheritance better than all the kingdomes of the world Rom. 9.17 And hereby also we enjoy the fruit of the love of all the godly in the world even those that know us not in the face For the third There are many reasons why we should love the godly as our brethren above all the people in the world For first if to be all the children of one father have such a power over the naturall affections of men then should it not be without power in religion Secondly this is charged upon us above many other things yea above all things we should put on love Col. 3.14 and yet he had reckoned many excellent vertues before This was the speciall and one of the last Commandements of our blessed Saviour which he gave in charge when he was going to his death 1 Iohn 3.23 Iohn 13.34 Thirdly because this love comes of God and is a signe that God is in us and dwells in us and that we doe indeed love God himselfe 1 Iohn 4.7 8 12 16 20 21. Fourthly we have the example of God himselfe and Christ his Son that love them as their peculiar treasure above all the world and he shewed them love by unspeakable benefits 1 Iohn 4.10 11. Fiftly because our soules will thrive and be edified as brotherly love is continued and encreased in us Eph. 4.16 Sixtly because the godly must be our everlasting companions in heaven 1 Pet. 4.8 1 Cor. 13.8 and if we cannot see so much it is because we are puâ—blinde 2 Pet. 1. For the fourth point If any aske with what kinde of love we should love them I answer that our love must have many properties in it 1. It must be a naturall love that is such a love as is not by constraint but ariseth out of our dispositions and inclinations as we are made new Creatures in Jesus Christ Cor. 8.8 2. It must be a sincere love a love without dissimulation Rom. 12.10 not in word but in deed 1 Iohn 3.18 3. It must be a fervent love we must love them earnestly and with great
they live Prov. 24.11 12. But judgement mercilesse shall be to them that shew no mercy Iam. 2.13 4. Divers of the better sort are to bee rebuked about this point many Christians spend a great deale of zâ—ale about lesser matters and in the meane time neglect the greater things of the Law such as are judgement and mercy for few Christians are sufficiently instructed or inflamed in the estimation of the worth of the workes of mercy or the necessitie of them to the glorifying of God and the profession of Religion Matth. 23.23 Secondly for instruction and so this doctrine should worke in us a great impression of desire to shew forth the fruits of mercie with all tendernesse and sinceritie and to this end we should shew that we desire in practise to obey this doctrine as neere as we can I say we should shew it by accepting the exhortations of others that move us for any workes of this kind 2 Cor. 8.17 especially we should strive to answer the expectation of our Teachers herein and willingly give our selves first to the Lord and then to them suffering them to direct our workes herein with all readinesse 2 Cor. 8.5 24. and to this end we should use all good meanes to stirre up our selves to good workes of this kinde all our dayes and therefore we should plow up the fallow ground of our hearts by prayer and confession of our naturall barrennesse herein and indisposition Hos. 10.12 and withall thinke much of all the motives might stirre us up hereunto And so we should thinke of the matchlesse patterne of Gods mercy and in particular of his mercy to us Mat. 5. Luke 6. as also of the worth of mercy it is better than sacrifice Mat. 9.13 and of the originall of it God is the father of mercies 2 Cor. 1.3 and of the use of it it proves us to be the true brethren and true neighbours Luke 10.37 and of the great profit of it for they that are mercifull shall obtaine mercy Mat. 5.7 and to give to the poore is but to lend to the Lord and so there is no usury can be so gainfull as this of laying out of our estates for the reliefe of the poore Thus of the right bowels of mercy Be courteous Courtesie is the fift thing required in our conversation one towards another This is exacted in other Scriptures as Eph. 4. ult Tit. 3.2 Col. 3.12 this is called by the title of comitie and kindnesse Now that we may know distinctly what is meant by courtesie I will shew both what it comprehends and what it hath not in it It comprehends divers things as 1. A willing saluting of those Christians we meet 2. A conversation void of harshnesse sullennesse intractablenesse scornfulnesse clownishnesse churlishnesse desperatenesse or hardnesse to please 3. In matters of offence it makes the fairest interpretations and forgives heartily and cheerefully Eph. 4.32 4. In entertainement it is free and hearty and loving Acts 28.7 5. In hearing others speake it is patient and willing Acts 24.4 6. In giving honour it preferreth others almost of all sorts 7. In moderating authoritie over inferiours so as to be better towards them than they can require Thus of the courtesie of the Master to his Servants 1 Pet. 2.18 But yet we must know that under pretence of courtesie we must not hold needlesse conversation with the wicked nor any way countenance or honour open and notorious offenders nor use a promiscuous respect of good and bad all alike nor unadvisedly contract any speciall familiaritie or friendship with persons unequall or unmeet nor rashly discover secret things to all we meet withall The use should be to teach all Christians to make conscience of this vertue seeing God requires courtesie as well as pietie and the contrary causeth the good way of God to be evill spoken of And besides the Apostle imports here that a courteous conversation may preserve us from many troubles But yet let men be againe warned not to rest in meere complements and outward formalities but practise such a courtesie as is joined with the right bowells of mercy and good workes which may be observed from the coherence Especially let all true Christians abhorre that dissimulation that men should salute willingly and speake faire and use men with great kindnesse and yet plot malice and mischiefe in their hearts and speake evill behind mens backs and secretly labour to subvert other men who are deceived by their complement and mistrust not their envie or malice and withall men should avoid complementing with others when it is for the compassing of their owne ends especially when they are sinfull as was the practise of Absolon when he aspired to the kingdome And thus of the directions the Apostle gives for the avoiding of trouble as they concerne our conversation towards the godly Vers. 9. Not rendring evill for evill or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing REnder not evill for evill Now followes the directions for our carriages to wicked or unreasonable and injurious men and so if we would live in peace and out of trouble we must take heed that wee be not provoked by them to revenge or reviling Where observe 1. That wicked men are naturally bent to doe evill and to be injurious and to revile others especially the godly Psalm 36.3 4. Destruction and misery are in their waies and the way of peace they have not knowne and their throat is an open sepulchre their mouthes are full of cursing and bitternesse the poyson of Aspes is under their lippes Rom. 3.13 14 16 17. The use should be therefore to teach godly men to provide for it wheresoever they live in this world they must looke for it to be abused and reproached they may thinke to live safely in a wildernesse as well as to live without receiving injury from carnall and profane men God can restraine the very Lyons that they should not fall upon Daniel and hee can cast a feare upon the wicked that they shall not attempt injury against the godly but though God doe thus at sometimes yet he will not be bound alwaies to doe it Secondly this should teach such as desire to live in safety to avoid all needlesse conversation with the wicked for though at the first thou mightest thinke they were of faire carriage and would doe no wrong yet after a time they will shew their nature especially if they see they cannot draw thee to run with them into the same excesse of sinning And thirdly as any desire to have evidence to their owne soules that they are become new creatures and have new natures so they should shew the proofe of it hereby viz. by avoiding all injurious courses and reproachfull and bitter words 2 All private revenge is forbidden for it is unlawfull to render evill for evill 2 Thes. 5.15 the Apostle saith See that no man recompence unto any man evill
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
concerning the practice of true Christians it shewes That the rules of holy life have beene the same in all ages of the world before the Law and under the Law and now under the Gospel We may see by the carriage of holy men before the Law that they walked by such rules as these and the reason is because the rules of a religious and vertuous life were in the minde of God from all eternity and so given to men from the beginning and cannot change in as much as God is unchangeable in the formes of things And this point may shew us how hard the world is to learne in that these lessons have beene taught from the beginning and yet the most men have not learned them And besides godly Christians should be encouraged to live by rule and to walke circumspectly seeing this is no harder a taske required of them than what hath beene required in all ages Thirdly it is worth the observing who the persons are that give this counsell to strive as well as we can to live out of trouble and to lead a quiet life They were two great Champions that had endured a world of troubles themselves Peter I meane and David and yet we see they presse other men to seeke to live as quietly as is possible and thus did Paul doe also 1 Tim. 2.2 1 Thes. 4.11 Heb. 12.11 Now one maine reason why they doe so is because they themselves did feele by experience how unable they were to beat crosses when they fell upon them It was this Peter that denied his Master upon the very sight as it were of adversaries and it was this David that gave this advice after himselfe had changed his behaviour before Aâ—imâ—lech as you may see by the title of the Psalme Which should teach us to be thankfull for that publike or private quietnesse any of us doe enjoy and besides it should warne those unruly froward Christians that live not in quiet either at home or abroad to repent and amend their words and works They cannot imagine what singular comfort and contentment they withhold from their owne lives and the lives of others If they did but know how much God abhorrâ—s a froward Christian they would be more affraid than they are Thus of the generall observations The first part concernes the persons that are exhorted and they are described by two formes of speech the one such as will love life the other such as would see good daies If any man will love life From this forme of speech three things may be observed Doct. 1. That men by nature are prone to the love of life and so prone that the most men will breake all bounds and will love life whatsoever be said to them or done to them This is a point so sensibly felt by the experience of the most that heare it that it needs no proofe If any man aske what the reason should be why there is such an inordinate love of life in the most many things may be answered The first cause of it is the generall corruption of nature in the most men which came in by sin To love it selfe is nature but to love life so pertinaciously is from degeneration and the great abasement of the nature of man that cannot now move it selfe towards the perfection of it selfe for unto the godly the change of life is an alteration that brings perfection Secondly ignorance and unbeliefe is the cause of it If men did know and beleeve those glorious things God speakes of a better life they would loath this present life and long to be in heaven Thirdly the cause in many is that their hearts are ingaged upon such perplexed and intricate projects about profit or pleasure or greatnesse in the world that they are not at leasure to examine the reasons of the love of life the heart of man is usually oppressed with some one or other of these projects Fourthly in all sorts of people there is such an inâ—â—rable inconsideration that no warning from the Word or workes of God no experience of their owne or other mens can force them to a serious and constant meditation of the things concerne their true happinesse Fiftly the love of life ariseth in the most from the Idols of their hearts There is one thing or other that they have set their hearts upon in a vicious manner and this unreasonable love of their particular sins doth hold them downe in bondage to this present life and so cannot be cured of the disease till they repent of their beloved sins And the guiltinesse of their consciences makes them affraid of death and judgement and to embrace this present life upon any conditions And in godly people this inordinate love of life ariseth from the defect of particular repentance for it Thus of the first point Doct. 2. Men have cause to take off their affections and not to be so desperately bent to the love of this present life This is a point very profitable to be urged and most men and women have need of it and therefore I will shew more largely the reasons why wee should not love life or not so inordinately as to be unwilling to leave it upon any termes The first reason may bee taken from the commandement of Christ who gives this charge to all that will bee his Disciples that they must not love life As they must deny themselves in other things so in this particular And be so gives this in charge as he seemes to threaten them with the losse of life if they love it so Luk. 17.33 Ioh. 12.25 The second reason may be taken from the example of the godly that have not loved life Iob detested life Iobâ— Salomon tels of a multitude of occasions that he had to hate life in his book of Ecclesiastes and a multitude of godly men have shewed the proofe of it in laying down their lives willingly when they have beene calâ—â—â— to it Act. 20.24 Phil. 2.20 Heb. 11.35 37. The third reason may be taken from the consideration of life in it selfe both in the nature of it and in the end of it for the nature of it it is but a winde or a vapour Iames 4. so meane a thing that no man can well tell how to describe it perfectly which is the greater wonder that it should get the love of all the world and yet no body knowes what it is he loves And for the end of it it is not in the power of man to number his owne daies God hath set an appointed time for every mans death and though they love life never so much they cannot hold it beyond that time Iob 7.1 And besides our times are so hid that a man cannot be sure of a moneth a weeke a day an houre and shall our hearts be so bewitched with that which we know not how long we shall enjoy Iob 24.1 and the rather because there are so many wayes for life to goe out at though but
one way to come in And further we can find no meanes that hath sufficient power to make a man live God hath so reserved the power of life in his owne hands that none of the means we use to preserve life can doe it to make it hold out for a moment if God doe not from above give speciall assistance Man liveth not by bread Mat. 4. and if a man had abundance of all worldly things yet a mans life consisteth not in that Luke 12.15 c. The fourth reason may be taken from the profession of a Christian or his state or relative calling or condition in this life First we are Christs spirituall souldiers Now men that goe to warre intangle not themselves with the things of this life that they may please them that have chosen them to bee souldiers 2 Tim. 2.4 Secondly we are pilgrimes and strangers in this life and therefore nothing should be more easie to us than to be wearie of the present condition and to long to be at home Thus did the Patriarches Heb. 11.13 Thirdly in this life we are but poore cottagers that dwell in poore houses of clay and shall we love to bee here rather than in those eternall mansions 2 Cor. 5.1 Ioh. 14.2 The fift reason may be taken from the sinnes of life Even sinne is a disease and a loathsome contagious one Now then see what life is thou thy selfe hast innumerable sinnes and there is no man alive that sinneth not in the whole world Now if every man have innumerable contagious diseases what a loathsome pest-house is this world to live in The thoughts of a man can reach to the depth and length of this argument but inconsideration buries all wholsome counsell and motives But besides this respect of sinne a Christian finds from his owne sinnes if there were none else in the world great cause to be wearie of life first because sinne argues the imperfection of his nature both in soule and body and so long as he is in this sinfull life he can never have a perfect nature now a man that loves himselfe for this reason would never love life Rom. 7.23 Secondly because sin is an offence to God now a child of God should therefore loath life because by sinning be doth injury to God his mercifull Father and in the most holy Christians this argument hath extraordinary force The sixth reason may be taken from the crosses of life Hath not every day his griefe Is there any estate or degree of men free from them Are not those whom God loves corrected yea and perhaps more than other men Seriously thinke of what thou dost suffer in thy particular What diseases or infirmities are in thy bodie What unquietnesse and vexation dost thou suffer in the house where thou livest What crosses doe follow or feare thee in thy calling Yea doth not thy religion breed thee trouble If the reproaches and oppositions be considered of which godly men sometimes suffer we might say with the Apostle Of all men they are most miserable 1 Cor. 15.19 Paul saith he was a man crucified while he lived Gal. 2.20 and did alwayes in his body carry about the dying of the Lord Jesus 2 Cor. 4.10 Besides consider of the danger of what may come upon thee in life What if war come or the pestilence or sudden poverty that cannot be cured or with fearefull diseases that will fill thee with horrible pain Nay what if thou shouldest fall into some shamefull fault Oh what were the misery would follow upon it The seventh reason may be taken from the extreme vanity of those things that seeme to be felicities in life all the things in life that with any colour of reason can be made objects of thy love are either the people of the world or the commodities of the world Now for the first of these thou hast no reason to be in love with life for the people of the world with whom thou livest for 1. Amongst all the thousands of men and women thou seest in the world it may be there is scarce one that loveth thee entirely scarce one from whom thou maist enjoy delight or comfort They are poore things thou canst have from the rest whether they be neighbours or strangers More than thou givest thou shalt not receive unlesse it be in poore complements of salutations and ceremonies of life 2. If thou didst excell in the priviledge of being loved by friends kindred wife or children yet reckon how small a portion of thy life is refreshed from them there is sometimes more delight in one poore dreame than will be had this way in a long time 3. Thinke of it what changes and losses thou dost or maist suffer if there were any thing worthy thy love in friendship or acquaintance thy friends may be daily lost either by the change of their minde from thee or by distance in habitation or by death and the pleasure is had by thy acquaintance is made not worth the having either by interruption or by discord and taking of offence or want of power or will to help when thou hast most need 4. Who would not hate life for this very reason which I now give Let a man consider by experience in all others how little the world cares for him If thou wert to die what would the world care or almost any in the world Let it be thy wife children neighbours hearers dearest friends yea thy religious friends what would any of these care for thy death Looke not at their words but note it in their deeds How few will be sorry for thee or for how short a time and how soone wilt thou be cleane forgotten or how poore a thing is the greatest memory any man hath when he is dead Dost thou live to heare this and yet wilt be so mad as to love life for the love thou bearest to any other 5. The evill thou sufferest from the world is greater than the good thou canst get by it thinke of the reproaches injuries oppositions contempts persecutions infections thou maist finde from unreasonable men How many thousand would triumph over thy poore fame if thy feet doe but slip Lastly the company thou shalt have of Angels and spirits of just men in another world should make thee loathe all these things in this life whether thou respect number or power or dearenesse in friends even in such as must be companions of thy life and therefore for the company that is in the world thou hast no reason to love life The commodities of the world are lands houses money honour credit beauty pleasure and the like now mâ—n have no cause to be so in love with these if they consider 1. How small a portion they have of these If a man had won the whole world and the glorie of it yet it were not worth the having if he must lose his own soule May if it were all had upon the best conditions yet it would not
and soberly in this present world else thou câ—â—st never meete with true peace further then thou art good and true in thy heart and as thou increasest in the care of reformation in thy life so shalt thou increase in every good and perfect â—ift till thou come to a ripe age in Iesus Christ Tit. 2.12 Esay 32.16 Psal. 125. ult This likewise may bee comfortable to a poore Christian and that two wayes 1. First If he consider that grace is not given all at once but by degrees and therefore hee must not bee discouraged though hee have many wants 2. Secondly if he consider the bountifulnesse of God to all that seeke grace and peace it may be had in abundance For the Apostle implies that God will multiply grace and peace if wee bee constant in the use of the meanes and glorifie him by seeking to him hee will give liberally and reproach no man And thus much of the salutation Verse 3. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us againe unto a lively hope by the resurrection of Iesus Christ from the dead HItherto of the salutation the substance or the body of the Epistle followes the doctrine whereof is two wayes to be considered 1. as it is propounded 2. as it is repeated Three things are principally propounded and the same also repeated or gone over againe For there is first matter of consolation 2. Matter of exhortation 3. Matter of dehortation The consolation is from this third verse to the thirteenth of this Chapter The exhortation is from ver 13. of this Chapter to ver 8. of the 3. chap. The Dehortation is from ver 8. of the 3. chap. to the end of that chapter Then doth the Apostle a little changing the order goe over the same three things againe For he exhorts from ver 1. of chap. 4. to the 12. ver of the same chap. and then he comforts from ver 12. to the end of the 4. chap. and the Dehortation he lodgeth under request to the Elders and the people chap. 5.1 to 12. In this first part he intends to comfort where I consider first the Proposition of comfort ver 3 4 5. Secondly and the confirmation of that comfort ver 6 to the 13. In the Proposition I observe first the maner of propounding and the arguments themselves by which he would comfort The maner of the Proposition is that it is expressed in forme of thankesgiving in these words Blessed be the God and father of our Lord Iesus Christ. The arguments of consolation are 3. The first is taken from our Regeneration ver 3. the second from our Glorification ver 4. the third from our Preservation unto glory ver 5. Blessed be God c. Two things I observe from the coherence of these words First that a Christian can be in â—o such distresse but hee hath still cause to be thankfull to God for many blessings though he be a stranger and used like a stranger though he be scattered and driven to and fro yet in all the dayes of his dispersion hee may observe many memorable things for which he ought to blesse God Secondly that a Christian should never thinke of spirituall blessings but his heart should kindle in him with desire to praise God for them Blessing is diversly taken or caryed sometimes man blesseth man sometimes God blesseth man sometimes man is said to blesse God and so here Man blesseth God three wayes 1. In his heart when being refreshed with Gods favour and inflamed with the joyes of his presence and nourished with the sense of his blessings hee doth lift up his heart within him inwardly with affection striving to laâ—d God and acknowledge his mercy 2. In his tongue when he taketh to him words and openeth his lips to confesse and praise God either in secret or openly either privately or publikely 3. In his workes and that 4. wayes â— When hee sets up memorialls of Gods great workes or deliverances 2. When hee receives the Sacrament setting himselfe apart to celebrate the memory of Christs death by which the covenant of God was confirmed and the fountaine of all grace opened David when hee would render thankes unto God takes the cup of salvation And the Sacrament is called the Eucharist from giving of thankes and so the cup is called the cup of blessing 3. By the obedience of his life striving to glorifie God in a holy conversation 4. And lastly by shewing mercy and thereby causing the hearts and lives of others to blesse God Great reason hath man to blesse God 1. For God is blessednesse it selfe and whether should the water runne but into the sea from whence it is originally taken 2. Besides the Lord hath required our praise as the chiefe meanes of glorifying him 3. And thirdly he hath blessed us and therefore we have great reason to blesse him He hath blessed us in the creatures blessed the worke of our hands blessed the fruits of our loines blessed us in his sonne blessed us by his Angells blessed us by his Ministers blessed us in the blessings of the Gospell and blessed us in the fruits of the earth blessed us in his house and in our owne houses blessed us in our Sabbaths Sacraments the Word Prayer c. blessed us in our soules bodies states names c. And therefore let the people praise thee O God yea let all the people praise thee All thy workes praise thee and the Saints shall sing of thy praise and of the glory of thy power and the majesty of thy kingdomâ— The God and Father of our Lord Iesus Christ c. This periphrasis is used to distinguish our God from the god of Turkes Jewes and Pagans The Lord was used to be knowne to the olde Church by the names of the God of Abraham the God of Isaac and the God of Iacob but now in the Church of the Christians he is celebrated by the name of the God and Father of our Lord Iesus Christ. Two things are here affirmed 1. that God is the God of Christ. 2. that he is the Father of Christ It is not against the use of Scripture to say that God is the God of Christ for Iohn 20.1 Christ saith I goe to your God and to my God and Psal. 45.7 it is said of Christ God even tâ—y God hath annointed thee with the oyle of gladnesse above thy fellowes Now if any aske how this can be that God is the God of Christ I answer by distinguishing the natures in Christ. If you consider Christ in his divine nature he is God of himselfe but not sonne of himselfe His person is of the Father but his essence is of himselfe but I thinke that this is properly taken or meant of his humane nature for that he received from God by the mighty working and over shadowing power of the holy Ghost
divers consolations 1. Christ our Ioseph whom our fathers sold into Aegypt hath provided for us before we came into the world 2. God hath promised to go down with us and to soiourn with us there Gen 45.4 3. Ever the more we are oppressed the more we may grow the godly lose nothing by their troubles Exod. 1.8 4. God is I am still ever the same howsoever the world use us Exo. 3.14 5. God can give us favour in the sight of the Aegyptians when and as often as he will Exod. 3.22 6. God hath promised covenanted yea sworne that he will bring us home and take us to himself be our God he will surely bring us up againe 7. God hath given us Moses and Aaron even his two witnesses daily to comfort us with the glad tidings of his Gospell even the good newes of our departure hence 8. The very time is appointed and at the very self-same time without faile we shall depart out of Aegypt Exod. 12. 9. God can and doth work many wonders for the proofe of the love of his people and his power to subdue the mightiest adversaries 10. Our part we have in this world is the best part of the world wee dwell in Goshen in comparison of the servile estate of the rest of the Aegyptians we are free from many a misery lights upon them And if Goshen bee so good what is Paradise If there be some comfort sometimes on earth oh how doth milke and hony flow in heaven 11. In all our distresses our cries are heard to heaven and God pities us with wonderfull compassion Exod. 2.23 3.7 Onely this is our misery in this world that many times if the very godly enjoy not the ministry of Moses and Aaron they grow very secure and are much infected with the manners of the world And againe if they have them and they tell the world Gods message if any trouble follow they are too often ready to murmure as if they had much hurt by the ministry of Gods servants Thus of the first point namely that we are sojourners The second followes namely that there is a time of our sojourning here Time Duration or the continuance of a thing is either infinite or finite The one is the continuance of God the other of the creatures â—he measure of the one is eternity absolutely considered the measure of the other is time Time may be considered in the meanes of it either the meanes of effecting or appointing which is the decree of God with all the meanes of execution of it or else the meanes of declaring or numbring which is the course of the Sun and Moone our continuance on earth is not disposed by the course of the heavens but by the decree and providence of God By time here is meant that space of continuance on earth which God in his counsell hath set us and is numbred by the motion of the Sun or Moone This time we may number as it is past but know it not as it is to come it being ordinarily hidden from the sonnes of men Neither may we reckon of the time of man upon earth as we doe of the continuance of heaven and earth for the time of man is wonderfull short in comparison of many other creatures This time also once set is unchangeable we cannot passe it Iob 14.5 The maine doctrine is that God hath unchangeably set us a time for our continuance here knowne unto him though unknowne unto us The Uses may be divers 1. It may comfort us against the inconveniences of our sojourning our time is set we shall not alwayes be from home we shall shortâ—y be gathered to our fathers and the afflictions of this present condition are not worthy the joy and glory we shall enjoy for ever Rom. 8.18 2. This should the rather make us willing to have little to doe with this world but use it as if we used it not 1 Cor. 7.29 3. This should order us to a care of our preparation for death and lessen in us the feare of dangers and adversaries and make us resolve never to use ill meanes to save or prolong or shorten our lives say with David My times are in Gods hands Psal. 31. and with Christ I will worke to day and to morrow and the third day I shall c. The third thing is that this time passeth it runneth out it is continually going away and therefore the use should be 1. To doe good while we have time Gal. 6.10 2. To redeeme the time past ill spent by providing by forecast for the more fruitfull employment of the time to come The more of this time past that hath been spent on sin or the world the more resolute we should be to be conscionable in the strict use of the time that yet we are to remaine in the flesh 1 Pet. 4.2 3. Col. 4.5 3. Especially we should be carefull that we discerne and use the opportunities of grace the accepted times the dayes of our salvation they may passe and never returne againe 2 Cor. 6.1 Mat. 16.3 4. Since the godly are sojourners here but for a time and this time passeth too let us entertaine them as the Princes of God and make all possible use of their fellowship in the best things for they will be gone they will not abide with us long In feare This word expresseth how we should spend the time of our sojourning viz. with all carefulnesse and due respect But that wee may reach the meaning of this feare we must know that there is a worldly feare a servile feare and a godly feare There is also a vaine feare as in the melancholy of thingâ— that are not The worldly feare is about things of the world as reproaches losses dangers adversaries c. this is a wicked feare and the godly are commanded not to feare the feare of the wicked Esay 8. A servile feare is chiefly in spirituall things called the spirit of bondage such was the immoderate feare of the law or justice of God such is also that feare of traâ—sgression where Gâ—d hath given no law The godâ—y feare iâ—â—ither restrained unto our respects of God only and so it is a part of his inward worship or elâ—e it is that feare which is required all parts of holy life and so it iâ— taken here It may not be denied but that this feare may be referred in part to wicked men the Apostle warning them to be afâ—â—aid lest this day come upon them before they have repenâ—ed of their sinneâ— and so they fall into Gods eternall wrath Wickâ—d men have goâ—d cause to â—eare for the threatnings of God are against them the wrath of God hangs over their heads sinne lyeth at the doore their owne conscieâ—ce will witnesse against them the devill is ready to devâ—ure them death may fall 〈◊〉 upon them and then they must beare the open and eternall shame and confusion of
and religiously in this present world Tit. 2.11 12. Thus of the third point viz. the cause of inheriting The maner followes viz. They inherit together Together The godly are heires together their inheritance lies all together Which may appeare by reckoning up the particular priviledges of the godly in which they all meet and are joynt heires and fellow heires as the Apostle calls them Rom. 8.17 Eph. 3.6 Christians hold their inheritance in Gavelkind I thinke that is the terme the Lawyers give for that tenure where all the brethren have the same inheritance divided amongst them and all alike heires And as they are so in the matter they inherit so in the manner of comming to their right for they are all the children of God and children by adoption and not by naturall generation so Christ only is Gods heire Now that it may distinctly appeare that they are heires together I will number some particulars as 1. They have all the same Father Eph. 4.6 who is in them all 2. They are all of the same body viz. members of the mysticall bodie of Christ Eph. 3.6 3. They have all one spirit Eph. 4.3 4. 4. They weare all the same apparell being cloathed with the same righteousnesse of Christ Gal. 3.27 28. 5. They weare all the same livery and badge of distinction they have all one Baptisme Eph. 4.6 6. They are all fed with the same commons at the Lords Table the bread is the communion of the body of Christ and so the wine of his bloud I say communion because all partake of it 1 Cor. 10.16 17. 7. They have all the same gifts for though in outward administrations and callings there be difference and in naturall endowments and in common graces yet in the gifts of saving grace they have all a part of all gifts and differ onely in the measure as they have but one faith and one hope and so in all other saving graces Ephes. 4.4 5. 1 Cor. 12. Ephes. 5.7 Rom. 12. 8. They have all the same promises Eph. 3.6 9. They have all the same or the like attendants viz. the Angels of heaven Heb. 1.13 10. They are governed by the same lawes have all one Lord Eph. 4.5 and have all the same way to heaven which is by Christ and have all interest in the Teachers of the Word of Christ their Lord 1 Cor. 3.22 11. They shall have all the same glory after this life for the inheritance of them all is immortall and undefiled and without end 1 Pet. 1.4 12. They shall hold their glory in the same place after this life viz. in heaven 1 Pet. 1.4 The Use of this should be greatly for the comfort of weake and poore Christians for though they differ from other men in outward calling or the measure of gifts yet they are in the substance of the inheritance provided for as well as the greatest Kings or Prophets or Apostles And besides it should teach the brethren of higher degree to carry themselves with all humility towards their poore brethren and it should teach all Christians to love as brethren to be courteous and tender hearted one towards another as followes in the next verse of this Chapter Thus of the fourth point 5. The fift point is concerning the persons that doe inherit and so the coherence shewes That both sexes are capable of inheriting women as well as men wives as well as husbands God is no respecter of persons but in all conditions of people such as feare him and believe in Christ and worke righteousnesse are accepted and adopted of him as these places shew Act. 10.35 Gal. 3.28 Col. 3.11 And this should teach all Christians not to have the glorious faith of Christ in respect of persons Iam. 2.1 2. And in particular such husbands as have religious wives should make the more account of them though God hath made them inferiour to them in outward condition yet he hath made them equall in the inheritance of life Lest praier be interrupted Hitherto of the second reason to perswade husbands to make conscience of their dutie towards their wives The third reason is taken from the ill effect if it be not done and that is that Gods service and in particular praier will be hindred and that divers waies First if he dwell not with her praier in the family is like to be omitted it being his worke as the head of the family to performe that duty and to see that his houshold serve God with him Josh. 24.14 And if he carrie not himselfe as a man of knowledge there may arise such discord amongst them that they will have no minde either to pray together or one for another at least their passions will tempt them many times to omit prayer and if he give not honour but despise her he will have no heart to pray for her whom he contemnes There are many observations to be gathered out of these words as Doct. 1. Prayer is a part of Gods service that is necessarily required and not left arbitrary for men to doe or not to doe it Psal. 105.1 1 Thess. 5.17 Mat. 7.7 Rom. 12.12 Eph. 6.18 Col. 4.2 Doct. 2. The exercise of prayer is not only a part of Gods service but it is an excellent part a chiefe part that which much excels Which may appeare first by the nature of it It is an exercise in which a mortall creature talkes with the immortall Creator Secondly by the antiquitie of it It is an exercise that godly men have betaken themselves to with great devotion from the first times of the world Gen. 4.26 21.33 Thirdly by the efficient cause of it God poures out his owne Spirit upon his people of purpose to make them able to pray and therefore is called The Spirit of prayer Zech. 12.11 Ioel 2.28 Rom. 8.26 Fourthly because they are things so precious as Christ takes them and presents them to God covering our imperfections and making them acceptable Rev. 8.3 Fiftly by the great priviledges this exercise enjoyes For first God is greatly delighted in it Pro. 15.8 and therefore one of his titles is that he is a God that heareth prayer Psal. 65.1 and heares with great attention his eares are open Psal. 34.15 and will not despise prayer for the infirmities of his servants Psal. 102.17 nor reproach them Iames 1.5 Secondly any man of any condition that hath an honest heart may be regarded with God in prayer Marke 7.7 Luke 11.10 Thirdly whatsoever is asked is obtained which is an unspeakable benefit Marke 11.24 Psal. 85.5 Lastly God hath promised salvation to all them that call upon his name Ioel 2. ult And this point should be a great encouragement to all true Christians to be much in prayer and to resist all dulnesse in themselves or temptations and objections against the exercise of prayer Doct. 3. Prayer is a dutie required of private Christians as well as of learned men or Ministers Husbands and wives are supposed to practise
profane like Esau to contemne Gods blessing but seeke it while it may be had Heb. 12.17 Quest. But what should we doe to get Gods blessing Answ. First you must diligently resort to Gods house for there God hath commanded the blessing Psal. 133.3 and be carefull and attentive hearers of Gods Word for the ground that drinketh in the raine receiveth a blessing from God Heb. 6.7 the raine of instruction must soake into your hearts 2. You must turne you every one from all your transgresâ—ieâ—â— if you will have Gods blessing in his Son Jesus Acts 3.26 without found repentance Gods blessing will not be had Men must not thinke to get Gods blessing and doe after the things they doe now a daies every one that â—hâ—â— is right in his owne eyes Deut. 12.7,8 Finally we must be all such as feare God truely Psal. 115.13 and such as will not lift up their soules to follow vanity but get cleane hands and a pure heart for such only shall receive the blessing from the Lord and righteousnesse from the God of their salvation Psal. 24.4 5. and to this end we must carefully hearken to Gods voice and observe to doe all that he commâ—â—deth us Deut. 15.4 5 6. Lastly Gods owne children that have felt the comfort of Gods blessing must be admonished to carry themselves so as they may grow in the comforts of it more and more And to this end 1. They must daily aske God blessing and by their daily prayers let the Lord know that they make more account of his blessing than any children of earthly parents can doe of their fathers blessings 2. Since they have such showers of blessing in Gods house daily they especially should be like good ground so to drinke in the spirituall raine that the fruits of it may appeare in their lives in all piety and mercy and righteousnesse Heb. 6.7 3. Since they know the worth of Gods blessing they should learne of Abraham to command their servants and their children and their housholds to feare God and to live righteously that so they may bee a means to help them also to this great happinesse of inheriting Gods blessing Gen. 18.18,19 4. If they be put to it to deny themselves in things most deare to them for the glory of God they shall approve themselves as Abraham did in offering up Isaac to be such indeed as doe feare God and esteeme his favour above all things Gen 22.17 18. Verse 10. For hee that will love life and see good daies let him refraine his tongue from evill and his lips that they speake no guile Verse 11. Let him eschew evill and doe good c. THus of the first reason taken from the condition of Gods servants as they are heires of blessing In these words is contained the second reason taken from Propheticall testimonie David long since taught the same doctrine Saint Peter now doth and gave the same advice in effect for he had shewed That if a man would live a quiet and contented life free from troubles and mischiefe he must then take heed of all reviling and evill-speaking and avoid all things might offend either the godly or the wicked all things I say that are evill and must labour after all courses of peace and mercy and well-doing and then God would be a protectour of such godly and carefull men and he would recompence upon the wicked all the wrongs they doe to his servants This is the summe of the meaning of these words In the words for the order of them observe three things 1. The persons advised or charged by the Prophet David viz. such as would needs love life and to see good and quiet daies 2. The duties charged upon them as the meanes to attaine what they desired and so he shewes what they must avoid and what they must doe They must avoid in particular an evill tongue and in generall an evill and injurious life And contrariwise for what they must doe in generall they must doe good and in particular seeke peace ver 10 11. 3. The reason of his advice and that is taken from the nature of God and his disposition both towards the godly and amongst the wicked ver 12. From the generall consideration of all the words we may gather That a great part of the miseries of life might be avoided if men would be advised and ruled Most men and women may thank themselves for the unquietnesse and distresse they live in And this will appeare if we consider of either their crosses or their temptations or their corruptions which are the things onely that can distresse life As for the crosses it is manifest by experience that the most people suffer for their ownefolly and such things as might have beene avoided Their discontentments arise either from their rash matches in the estate of life they are in or from vaine jangling in idle opinions or from their rash and perverse words or from their wilfull neglect of easie rules of good behaviour in the family or the like Take but the directions here given If men did refraine their tongues from evill-speaking by censure or reproaches or slander orfrandulent words and that men did avoid injurious courses or grosse crimes and withall if men did strive to doe all the good they could to all sorts of men and finally if men would use all lawfull meanes to preserve peace and to avoid contumely how quiet might the lives of the most people be Againe let a Christian consider of his corruptions which at some times so trouble himselfe and others doth not his owne conscience know that if he would constantly pray against them and be sure to be circumspect in his carriage how certainely and how soone he might be delivered from the power of any sin And for his infirmities with how little labour might he store his head with comfortable places of Scripture that might support him against the sense of his daily frailties And for temptations of Sathan that so extremely molest some few Christians how might they have beene either avoided or borne with more quiet Some Christians tempt the Divell to tempt them by their solitarinesse or idlenesse or security or wilfull nourishing of pride and vanity in themselves or by a carelesse living without assurance of faith And when temptations are upon them and they are truely humbled under them how doe some Christians wilfully refuse consolation and limit God so as never to be quiet till the temptation be removed though the Lord himselfe answer them that his grace shall be sufficient for them The Use should be therefore to warne all men that would live quietly and comfortably to awaken to the care of their dutie and to study the rules given them out of the Word of God for let them be assured till they make conscience of living by rule it will never be better with them Againe in that St. Peter and the Prophet David agree so right in judgement